b) Agential Models of Embodiment and Non-Embodiment

Embodiment models of divine agency have also been explored along with interaction models in light of contemporary science. They represent various forms of the root analogy, God:world::mind:body. Peacocke stresses both the transcendence of God acting as creator ex nihilo of the “world-as-a-whole” and the immanence of God acting continuously to create the world “within herself,” placing these arguments in the context of Big Bang cosmology and evolutionary biology. McFague combines models of agency and organism in light of evolution, deploys metaphors of God as Mother, Lover, and Friend, and develops procreational-emanationist models of God’s relation to the world. (See the discussion of both Peacocke and McFague in Part 2, C, 2 below). In Grace Jentzen’s view,God is immediately aware of all events in nature, and acts both universally throughout nature and particularly in unique events. Moreover, God’s acts are all basic or direct acts, analogous to the direct acts we perform when we initiate a sequence of events that end in moving our bodies. In contrast, Tracy develops a non-embodiment model of divine action that draws on both classical Thomistic theism (to stress God’s aseity) and neo-classical process theism (to stress God’s involvement in the world). Non-embodiment is essential here for a concept of divine perfection, freedom, unity, power and love.

Contributed by: Dr. Robert Russell