DISCUSSING “LIFE ABUNDANT”

Notes for the Mission Studies Network book discussion, 14 April 2005

Ross Langmead

Sallie McFague. Life abundant: Rethinking theology and economy for a planet in peril. Minneapolis: Fortress, 2001.

This book is ‘theology meets ecological economics’. Sallie McFague outlines a sustainable vision of the good life. She quotes Dorothy Day’s words: “I wanted life and I wanted the abundant life. I wanted it for others too” (xiii).

The first three chapters are autobiographical in tone, outlining her spiritual journey, why theology matters and how she does theology.

Chapters Four and Five explain the two approaches of neo-classical economics and ecological economics.

The last three chapters cover some of the central Christian doctrines, offering the outlines of a mini systematic theology. McFague discusses God and the world (Chapter Six), Christ and salvation (Chapter Seven) and life in the Spirit (Chapter Eight).

After a short epilogue there is an appendix containing a manifesto calling for an Ecological Reformation, a shift in Christian worldview as important to her as the Protestant Reformation.

While in my judgement this is not as groundbreaking as her Metaphorical Theology,[1] not as easily read as Models of God,[2] not as daring as The body of God,[3] and not as practical as Super, natural Christians,[4] it is a rounded presentation of McFague’s mature thought, still with plenty of passion. It tackles economics, which is not common amongst theologians. And it deals lucidly with many of the most basic theological questions, offering a radical ecological theology.

I found her four conversions fascinating: to God as the source of all reality, to the transcendence of God, to a cosmological perspective and to practising the presence of God (4-9).

She describes neo-classical economics as driven by individualism and growth. It is competitive and assumes that we always want more (77). It sees the world as a machine. People are consumers. It assumes that in the end all will benefit, so it pays less attention to poverty.

But, she argues, not all can be rich; the earth can’t sustain continual growth; and we become defined by monetary values. We desperately need an alternative vision and way of life.

Ecological economics is driven by sustainability and a view of the human as ‘more needy than greedy’ (102-105). There is capital other than monetary or physical capital. Fair distribution is also central (108). Frugality, a countercultural value, is the way forward for the wealthiest (116).

Some quotable quotes:

On theology: “What is one prepared to live? What beliefs are livable; that is, what beliefs will support the flourishing of life?” (4)

Her central theological insight: “We live and move and have our being in God. God is closer to us (and to every iota of creation) than we are ourselves.” (12)

“The planetary agenda, the well-being of the whole, is the context within which theology should operate.” (30)

“An ecological liberation theology [will be] cosmocentric, countercultural and cruciform.” (35)

“The first model sees the planet as a corporation or syndicate, as a collection of human beings drawn together to benefit its members by optimal use of natural resources. The second model sees the planet more like an organism or community that survives and prospers through the interrelationship and interdependence of its many parts, both human and nonhuman.” (72)

“In lay language, the ecological model claims that housemates must abide by three main rules: take only your share, clean up after yourselves, and keep the house in good repair for future occupants.” (122)

“The glory of God is every creature fully alive and, therefore, we live to give God glory by loving the world and everything in it.” (128)

On God and the world: “An ecological economic model means an earthly God, an incarnate God, an immanental God.” (131)

“As the body of God, the world is a sacrament, the sacrament, the incarnation of God, so that . each thing is . in and through its own specialness, the presence of God.” (150)

On suffering and evil: “The embodiment of God in the world is both an illumination of hope and a call to heal the pain of the suffering world. The affirmation that reality is good means that God is with us and we must therefore be with God.” (155)

On Jesus Christ: “Jesus is the embodiment of God’s love and power, the manifestation of the source from which everything comes, the goal toward which everything yearns, and the presence in whom everything exists and flourishes.” (131)

“The incarnation is a crucial feature of an ecological economic Christology for two reasons: inclusion and embodiment.” (169)

On living in the Spirit: “The point of Christology for the deification view is not personal redemption but a ‘conversion to the struggle for justice’. It means becoming ‘conformed to Christ’.” (186)

“Following Christ means, then, becoming involved in such matters as ecological economics, the just distribution of resources on a sustainable basis.” (186)

“The churches must call us to a sacrificial, cruciform lifestyle. We must begin to live differently.” (198)

Her final words: “We Christians must participate in the agenda the planet has set before us-in public and prophetic ways-as our God ‘who so loved the world’ would have us do.” (210)

A few questions:

1 Does McFague successfully argue that need and not greed underlies human behaviour? Or was Adam Smith right?

2 What do you think of her critique of neo-classical economics? Is it fair? Is ecological economics workable?

3 Is this a legitimate ‘contextualisation’ of the gospel, responding to the ecological crisis with a fair reinterpretation of the Christian message?

4 Is McFague’s God powerful enough to make a difference?

5 How could we inspire ordinary Christians to live by this theology?

Ross Langmead, 14-4-05

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[1] Sallie McFague, Metaphorical theology: Models of God in religious language (London: SCM, 1983).

[2] Sallie McFague, Models of God: Theology for an ecological, nuclear age (London: SCM, 1987).

[3] Sallie McFague, The body of God: An ecological theology (London: SCM, 1993).

[4] Sallie McFague, Super, natural Christians: How we should love nature (Minneapolis: Fortress, 1997).