Continuing Reading Genesis, a purple patch of a book, but some parts are deeper purple, I found this, pp. 126-27:
"Theology is the study of God; anthropology is the study of humankind. Why are we so brilliant? Why are we so self-defeating and self-destructive? How is the diversity of languages to be accounted for? How do tribes and nations form and spread themselves over the earth? What constitutes a religious culture, and how does it perpetuate itself? These are all questions of anthropology; using the word in the modern sense. The Hebrew Bible raises them and responds to them in its own terms. The questions themselves indicate where the interest of the text lies - with humankind, God's image, among whom words like justice and righteousness have meaning, as they do when they are used of Him. Modern anthropology has tended to build upward or outward or downward from reductionist definitions, humankind as naked ape, as phenotype of the selfish gene. Biblical anthropology begins with an exalted conception of humanity, then ponders our errors and deficiencies and our capacities for grace and truth, within the world of meangingful freedom created for them by an omnipotent God. This seems paradoxical, but sustaining paradox is the genius of the text."
In other words, Genesis has a lot going on it - not merely a history (let alone a science) of the creation of the world and the beginnings of humankind - but a theological anthropology/anthropological theology which not only tells us about (say) why we are so brilliant or so self-destructive, but also who we are in the purpose of the world, which is a divinely appointed purpose, both permissive of human choices which potentially could defeat the purpose, and intrusive of human life so that choices we make are woven towards fulfilment of the purpose. Abraham and Sarah do produce a child; that child's grandchild, Jacob, does become Israel; Israel both begins in the promised land and by the end of the book is out of that land. Yet, the story at its settled end is incomplete relative to God's determination. We are an exalted part of creation and beset with self-imposed humiliations, none of which deters God from gracing those made in his image.
A different focus on humanity these days concerns gender identity. Ian Paul on his blog Psephzo posted recently with a blog titled "Gender Identity and the Christian Vision of Humanity." He begins in this way, which includes citations from an important British Catholic bishops' document:
"Last week, the Catholic bishops of England and Wales issued a pastoral document on the question of gender identity in the light of biblical and theological understandings of what it means to be created male and female in the image of God. It is a fascinating, clear, refreshing and helpful statement, and like all Catholic statements is relatively concise (at 11 pages) but achieves a lot in that space. There have been some interesting reactions to it, and it tells us a lot about what it takes for a denomination to speak well into this complex and challenging issue.
The document is called Intricately Woven, a title which draws on Ps 139.13–15, which the document starts and ends with:
For you formed my inward parts; You knitted me together in my mother’s womb, I praise you, for I am fearfully and wonderfully made.
This is powerful language to draw on, since it combines the pastoral and theological issues which meet in this discussion—the truth that we are creatures, created by God in the image of God, so there is a givenness to who we are (note the passive tense of ‘woven’), and the reality of the experience that human life is complex and at times puzzling. Both these realities are attended to through the document.
It is striking that, in contrast to other statements (including those from the Church of England) in this area, the bishops are clear and unapologetic about their challenge to a major aspect of contemporary culture—an absence in other places that the Cass report lamented.
The document, titled Intricately woven by the Lord: A pastoral reflection on gender by the bishops of England and Wales, emphasises that all are welcome in the Church, but says that the sexual identity of an individual is not a purely “cultural or social construction.”
The document refutes the idea, proposed by Gender Identity Theory, that everyone has an ‘inner’ gender identity, which sometimes fails to match the biological sex of the individual. It upholds the value of the body and importance of sexual differentiation.
The bishops assert that we are all created in the image of God, with a dignity given to us by our creator and stresses that leading people to the fullness of life in Christ is a journey rooted in truth as well as compassion."
Now the point of my drawing attention to the blogpost and to the document it refers to is not to engage with the question of gender identity - I do not have time, etc! But I am happy to note (with Ian - we do not always agree) that Catholic engagement with such matters often leaves Anglican engagement with the same looking decidedly thin gruel.
There is, of course, with the last cited paragraph in the excerpt above, a common stake in the ground with my citation from Marilynne Robinson's book: "we are all created in the image of God" and that is the starting point for all Christian anthropology.
Naturally, you are wondering by now, how I am going to get from Bethel (an important place in Genesis) to Rome? Fair question. Christian anthropology is concerned with human unity and human unity is, or should be modelled by the church. So, naturally, we look to Rome this week because last week that was where ... Anglican Primates met.
A very good article about the meeting is provided by The Living Church's Mark Michael. Read it to see interesting matters - how many provinces were represented? Apart from the actual numerical answer (30), we might answer the question with "less than ideal" (since the maximal answer is 42). And, perhaps, more interesting, a scheme to have an "alt prez" to the ABC seems to have been stopped in its tracks. Good, I say.
But the question of unity is not only about whether the Anglican Communion is united, it is also about progress in unity of all Christians. In Rome this question focuses on unity with Rome. The Vatican Press reports on a meeting held by Pope Francis with the Primates here.
Pope Francis does not disappoint and offers some lovely words of encouragement:
"The Lord calls each of us to be a builder of unity and, even if we are not yet one, our imperfect communion must not prevent us from walking together. In fact, “relations between Christians... presuppose and from now on call for every possible form of practical cooperation at all levels: pastoral, cultural and social, as well as that of witnessing to the Gospel message.”[2] Our differences do not diminish the importance of the things that unite us: they “cannot prevent us from recognizing one another as brothers and sisters in Christ by reason of our common baptism”.[3] In this regard, I express my gratitude for the work of the Anglican-Roman Catholic International Commission over the past fifty years, which has made great efforts to overcome various obstacles that stand in the way of unity, in the acknowledgment, first and foremost, that “the communion already shared is grounded in faith in God our Father, in our Lord Jesus Christ, and in the Holy Spirit; our common baptism into Christ; our sharing of the Holy Scriptures, of the Apostles’ and Nicene Creeds; the Chalcedonian definition and the teaching of the Fathers; our common Christian inheritance for many centuries”.[4]"
Perhaps the best sentence (highlighted for me in a Tweet I saw) is this:
"It would be a scandal if, due to our divisions, we did not fulfil our common vocation to make Christ known."
May we fulfil that common vocation!
