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A Critical Analysis of Sallie Mcfague's Body of God Model As a Resource for a Christian Ecological Theology

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A Critical Analysis of Sallie Mcfague's Body of God Model As a Resource for a Christian Ecological Theology A critical analysis of Sallie McFague's body of God model as a resource for a Christian ecological theology By William John Frost Submitted in fulfilment of the requirements for the degree of Master of Theology (Systematic Theology) in the University of KwaZulu-Natal, School of Religion and Theology, Pietermaritzburg, South Africa Abstract The purpose of this study is to determine whether or not Sallie McFague's body of God model is an adequate resource for a Christian ecological theology. The study endeavours to evaluate, test and revise this particular theological model. It is located on the abstract and hypothetical level and is thus a non-empirical analysis of McFague's thought. The researcher analysed the body of God model by using theological and philosophical resources. Current literature on ecological theology was studied in order to formulate thirteen criteria for an adequate Christian theology. These criteria were used throughout the study to test the theology that accompanies McFague's model. The study analysed three key areas of McFague's thought: cosmology, anthropology and theology. It was found the body of God model tends towards reductionism, because it does not appear to endorse a coherent complexity hierarchy. This reductionism was apparent in the three key areas of McFague's thought. However, it was found the body of God model functions as a transformative metaphor that takes into account the social reality that affects the health of planet earth. Its strength is a clear orientation towards ethics that takes Jesus' praxis as its departure point. The researcher provides suggestions on how the body of God model may overcome reductionism. After consideration of the three key areas of McFague's thought, the researcher concluded that the body of God model is an adequate resource for a Christian ecological theology. It is suggested that this theological model is applicable to the South African context in three areas: the socio-economic reality and its impact on the natural environment, the land ownership and the issue of racism. 1 Acknowledgements I wish to acknowledge the people who assisted me in conducting this research study. I am particularly grateful to the following: Professor Anthony Balcomb, my supervisor, for his valuable time, guidance, support and encouragement. His direct, honest feedback and invaluable suggestions helped me to stay focused and motivated. Karen, my fiance and soon to be wife, for her patience with all the theological deliberation that she had to endure. Thank you for being such a wonderful support structure during the year. Myrtle Frost, for your support and understanding through the year. Thank you for always being an inspiration in my life and in my theology. n Dedication This research dissertation is dedicated to Karen Monika Brunke, the love and light of my life. Her love and care carried us both through many a trial and test of our life vocations. To God, the mysterious and immanent Creator of the universe. Always present in the complexity of life. To Her be the glory. in Declaration I, William John Frost hereby declare that this dissertation, unless specified otherwise in the text, is my original work. This work has not been submitted for any other purpose at any other university or institution. William John Frost Date As supervisor, I agree to the submission of this dissertation for examination. Prof. Anthony Balcomb Date This research dissertation has been edited by: Editor Date IV Table of Contents Abstract i Acknowledgements ii Dedication iii Declaration iv Chapter 1: Introduction 1.1 Outline of research topic 1 1.2 Reasons for choosing topic 1 1.3 Research problems and objectives 1 1.4 Theoretical framework 2 1.5 Method 4 1.6 Limitations 5 1.7 Outline of chapters 6 Chapter 2: The issue of religious and theological language Introduction 9 2.1 The relationship between theological and religious language 9 2.2 Aquinas'doctrine of analogy 12 2.3 Religious language as symbolic 14 2.4 Metaphor in religious language 16 2.5 Realism and McFague's metaphorical theology 22 Conclusion 24 Chapter 3: An adequate Christian ecological theology Introduction 25 3.1 Ecological cosmology 25 3.1.1 Scientific cosmology 28 3.1.2 A theocentric cosmology 33 v 3.2 Anthropology 33 3.2.1 Humankind as part of the cosmic community 33 3.2.2 A holistic anthropology 36 3.2.3 In the image of God 37 3.2.4 Ecojustice 41 3.2.5 The divorce of history and nature 44 3.3 Theology 46 3.3.1 The God-world relationship 46 3.3.2 The Spirit's role in the cosmos 51 3.3.3 The cosmic scope of Christ 52 3.3.4 The Trinity 54 Conclusion 56 Chapter 4: An evaluation of Sallie McFague's body of God cosmology Introduction 58 4.1 The term postmodern science 58 4.2 The role of science in the body of God model 59 4.3 McFague's counter to a mechanistic understanding of the universe 61 4.4 The relational cosmology of the body of God model: the universe 64 as organism 4.4.1 The Organic Model qualified by the Common Creation Story 67 4.4.2 The body of God model's embodiment metaphysic 74 4.4.3 A modification of McFague's cosmology and metaphysic 77 4.4.3.1 K. Wilber's notion of holoarchy 77 4.4.3.2 The panpsychism of process philosophy 81 4.5 Is McFague's cosmology theocentric? 82 Conclusion 84 Chapter 5: An evaluation of Sallie McFague's body of God anthropology Introduction 86 5.1 The body of God model's relational anthropology 86 5.2 The particularity of the human being 89 vi 5.2.1 The soul-mind-body interaction 89 5.2.2 A modification of the body of God anthropology's 93 approach to the soul-mind-body issue 5.2.2.1 Supervenience 93 5.2.2.2 Transpersonal psychology 94 5.2.2.3 In the image of God 95 5.3 The body of God model's views on sin and responsibility 99 5.3.1 The Pelagian influence on McFague's anthropology 100 5.3.2 The scope of McFague's definition of sin 102 5.4 The body of God model and ecojustice 105 5.5 Eschatology 113 5.6 The body of God anthropology and its understanding of the 116 relationship between nature and history Conclusion 118 Chapter 6: An evaluation of Sallie McFague's body of God theology Introduction 119 6.1 McFague's critique of various models for the God-world relationship 119 6.2 The world as God's body 123 6.2.1 Internal relations 123 6.2.2 McFague's claim that the body of God model is a form 124 of panentheism 6.2.2.1 Divine agency: God as mother, lover and friend 125 6.2.2.2 Divine agency: God as the embodied spirit of the universe 126 6.2.2.3 Divine agency: Creation 130 6.2.2.4 Suffering 131 6.3 Is the body of God model panentheistic? 131 6.3.1 Mother, lover and friend 132 6.3.2 God: the embodied spirit of the world 134 6.3.2.1 Divine agency 134 6.3.2.2 Transcendence 136 6.3.2.3 Creation 139 6.4 The body of God pneumatology 141 6.5 BodyofGodChristology 143 vn 6.6 The degree of Trinitarian reflection in the body of God model 150 Conclusion 152 Chapter 7: Conclusion and Contextualisation 154 Bibliography 159 via Chapter 1: Introduction 1.1 Outline of research topic The purpose of this study is to determine whether or not Sallie McFague's body of God metaphor is an adequate resource for a Christian ecological theology. The value of this metaphor is that it favours holism over dualism and thus offers an integrated view of life. This approach reflects postmodern ideas of diversity, relationship and reverence for nature. 1.2 Reasons for choosing topic This study is a focus on ecological theology. It is done from a Christian perspective in the area of systematic theology. A systematic theology interfaces biblical studies and Christian doctrine (classic and comtemporary) with the natural, life and human sciences. The state of the natural environment is a central concern for humanity today, particularly in a context of capitalism, globalisation, urbanisation and industrialisation. The question that arises for the theologian is what sort of theology is needed in order to construct an adequate ecological theology? The study provides a critical analysis of the body of God metaphor by addressing the doctrines that accompany it. 1.3 Research problems and objectives Is Sallie McFague's body of God metaphor an adequate resource for a Christian ecological theology? This is the primary question in this paper. There are three areas that need to be conceptualised in this regard: God (theology), human beings (anthropology) and nature (cosmology). These influence how human beings perceive the natural environment. In other words these three factors need to be understood as being in relationship with each other. In order to critique McFague's body of God metaphor it needs to be established what an adequate ecological theology is. Three secondary questions need to be asked in this regard: 1. What are the requirements for a Christian ecological cosmology? - 1 - 2. How does a Christian ecological theology understand humankind and its role in creation? 3. How does a Christian ecological theology address God's role in creation and how nature relates to Him or Her? The answers to secondary questions (l)-(3) will be provided by using insights from contemporary science and several ecological theologians.
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