"Perhaps this is the way that we see the presence of God in the world and are nurtured and renewed by it - not through feelings of oceanic oneness with nature but by paying attention, listening to, learning about the specialness, the difference, the detail of the 'wonderful life' of which we are a part. The body of God is not a body but all the different, peculiar, particular bodies about us. One does not need mountains or rainforests - any body will do, if we are willing to pay attention to it as Meister Eckhart eloquently says 'If I spent enough time with the tiniest creature - even a caterpillar - I would never have to prepare a sermon. So full of God is every creature" ( McFague, 211).
This final reflection permeates this extremely insightful, moving and well researched book. Highly systematic in her theory of the "body of God," Sallie McFague moves from the smallest "body" with which we are intimate our own bodies, to the largest the body of God, in the penultimate chapter. Then, in her final chapter on eschatology, McFague gives us "A New Shape for Humanity" from an eschatological, ethical and ecclesiastical perspective. In the course of 200 pages McFague has moved us precisely, carefully and firmly from the ecological crisis; to our common creation story; to our "different" role in the common creation story because "we are the self-conscious ones who care for others" (p. 129); to the radical statement that the doctrine of Incarnation includes all matter; to a model of the Body of God (not a description, she reiterates).
McFague begins with a discussion of body advancing swiftly from a traditional, theocentric model of creation to an ecocentric one. Her early warning that we must change our behavior for the future well-being of this world is nothing new, but her nonhierarchical model of concentric circles is unusual in Christian theological discussion. Her immersion in the writings of deep ecologists such as Brian Swimme and Thomas Berry adds breadth and depth to her theological treatise. The way she as a theologian values the work of scientists is refreshing. Her commitment to ecology, as evidenced by this book, and the fresh insight she brings to this discussion of the ecological crisis and humanity's place in it, are best summarized in her understanding of Teilhard de Chardin, ..."Most contemporary people do not have a story of the cosmos that on a daily basis helps them understand how they and other created beings fit into the scheme of things. The Genesis myth used to be such a working cosmology but is not longer helpful for most of us" (See p. 70).
McFague puts her cards on the table early - she is a Christian, feminist, ecological theologian. The "common thread" she adds to the planetary conversation is "the body (and the body of God) and all its cognate forms and associations embodiment, incarnation, flesh, matter, death, life, sex, temptation, nature, creation, energy,..." (14) "To the extent we do not like our bodies, we do not like ourselves"( 6). And she adds that despite Christianity being a religion of the body, "if Christianity is the incarnation religion its treatment of embodiment, nature, and women is very strange indeed" (p. 14). McFague will hook many readers right away with such a statement. And so, I was hooked.
It is important, to fully appreciate where McFague is headed, that students have an understanding of the traditional Christian doctrines of creation, cosmology, Incarnation, anthropology, Christology and eschatology. Then they will realize just how McFague expands these traditional Western teachings to include their widest interpretation (some traditionalists might say too wide an understanding).
Some religion teachers may find this model of the body of God, and our part in this body, too radical for them. Students, on the other hand, may see "no big deal" about beginning with the earth, and not God and then humanity, when exploring the story of creation. For a historical perspective, I believe that high school students need to see such an approach as new to twentieth/twenty-first century theological dialogue.
I found McFague's writing rich and invigorating, inviting by its style; challenging by its content. Her systematic approach of moving from smallest to largest, and back to the "tiniest of creatures" gives the reader direction and momentum in an otherwise dense book. In addition to being a fine writer and thoughtful and provocative theologian, McFague seems to be an avid reader. I enjoyed and valued the choice of reflections, from writers as thought-provoking as Margaret Atwood, Meister Eckert, and ee cummings, that were placed at the beginning of each chapter.
This book would be exciting to include in an Advanced Bio/Religion class ("This book is not about science, although it uses science as a resource for theology", ix). If there is more text than such a class schedule affords, McFague outlines two ways to read her book. - a "full immersion" or a shorter version with less methodology (see xii). I therefore recommend The Body of God for advanced high school seniors with the following qualifications read through the Introduction carefully - perhaps twice - before moving through this dense and very thoughtful book. And, it is important to pay careful attention to the title of this book and to spend some time with the concept of body. McFague emphasizes that she is dealing with models, not descriptions. The superb questions at the bottom of page 157 would be excellent for discussion in a Religion and Ecology course. McFague is also very helpful to the reader by providing a summary at the end of each pithy chapter, as well as extensive notes and a name and subject index.
There are many ways in which this book could be used in a class. Students and teachers should not overlook it if the text seems too dense or long. They would miss so much of the important discussion that this
inspirational writer brings to the field of Religion and Ecology.
Rev. Anita Schell-Lambert
Episcopal Academy
Merion, Pennsylvania