- Paperback: 208 pages
- Publisher: SCM Press (1 July 1997)
- Language English
- ISBN-10: 0334027004
- ISBN-13: 978-0334027003
- Product Dimensions: 22.2 x 14 x 2.4 cm
- Amazon Bestsellers Rank: 1,216,454 in Books (See Top 100 in Books)
- See Complete Table of Contents
Super, Natural Christians: How We Should Love Nature
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14 of 15 people found the following review helpful
a different look and touch of nature
15 May 1999
Format:Paperback|Amazon Verified Purchase
With this book, the fourth, Sallie McFague brings her organic or ecological model to a practical conclusion. Our care for nature should start with our look (loving) and continue with our touch. She convincingly argues for a change from a subject/object to a subject/subjects mindset. This is not an apocalyptic doomsayer oracle but a hands-on advice on how we should love nature. There is hope for the future but it will take work. This is an excellent book, worthy of your time but be warned - you will want to go out and dirty your hands with the earth's soil.
A THEOLOGICAL SUGGESTION FOR A "CHRISTIAN NATURE SPIRITUALITY"
30 May 2012
Format:Paperback
Sallie McFague (born 1933) is an American feminist Christian theologian, who has written other books such as The Body of God: An Ecological Theology, Models of God, Metaphorical Theology: Models of God in Religious Language, etc.
She wrote in the Introduction to this 1997 book, "Christian practice, loving God and neighbor as SUBJECTS, worthy of our love in and for themselves, should be extended to nature... In this book, however, we will be concerned with one basic thing: a change in attitude, of sensibility, toward nature---thinking differently about it... A theologian's job is to help Christians think about God, other people---and nature---so that we can, will, act differently toward them. It is this neglected third---nature---that is the subject of this volume."
Later, she adds, "It is the thesis of this book that Christians should not only be natural, understanding ourselves as IN and OF the earth, but also super, natural, understanding ourselves as excessively, superlatively concerned with nature and its well-being." (Pg. 6) She suggests that a Christian nature spirituality "will be based on the tradition's incarnationalism: on the Word made flesh, on God as embodied." (Pg. 14)
She asserts that "Acknowledgement of the subjectivity of other lifeforms, the land, and even of the earth as a whole is critical to embracing fully the subject-subjects model." (Pg. 111) She admits that an ethic of community is "not all love and harmony"; "on the contrary, it is a very difficult ethic because it claims that the community within which we live and to whom we are responsible does not stop with human beings but includes all the earth others." (Pg. 151) She concludes by reminding us, "Christianity has preached the Good News to people, often forgetting that the redeemer of human beings is also the creator of EVERYTHING that is." (Pg. 167)
McFague's book is another interesting work for those interested in creative contemporary interpretations of theology.
She wrote in the Introduction to this 1997 book, "Christian practice, loving God and neighbor as SUBJECTS, worthy of our love in and for themselves, should be extended to nature... In this book, however, we will be concerned with one basic thing: a change in attitude, of sensibility, toward nature---thinking differently about it... A theologian's job is to help Christians think about God, other people---and nature---so that we can, will, act differently toward them. It is this neglected third---nature---that is the subject of this volume."
Later, she adds, "It is the thesis of this book that Christians should not only be natural, understanding ourselves as IN and OF the earth, but also super, natural, understanding ourselves as excessively, superlatively concerned with nature and its well-being." (Pg. 6) She suggests that a Christian nature spirituality "will be based on the tradition's incarnationalism: on the Word made flesh, on God as embodied." (Pg. 14)
She asserts that "Acknowledgement of the subjectivity of other lifeforms, the land, and even of the earth as a whole is critical to embracing fully the subject-subjects model." (Pg. 111) She admits that an ethic of community is "not all love and harmony"; "on the contrary, it is a very difficult ethic because it claims that the community within which we live and to whom we are responsible does not stop with human beings but includes all the earth others." (Pg. 151) She concludes by reminding us, "Christianity has preached the Good News to people, often forgetting that the redeemer of human beings is also the creator of EVERYTHING that is." (Pg. 167)
McFague's book is another interesting work for those interested in creative contemporary interpretations of theology.
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