I am reading a really fine collection of essays by Brent Waters, This Mortal Flesh: Incarnation and Bioethics. Waters’ project is straightforward, and ambitious: “to employ and explicate the doctrine of the incarnation in examining a range of selected bioethical issues.” In other words, he wants to investigate what it might look like to allow the doctrine of the incarnation to impact and even (heaven forbid) shape our thinking about mortal life, finitude, embodiment, and the counter-narratives of posthumanism.
In taking on and redeeming human flesh, Christ vindicates our embodied-ness; it is a counter-argument to the narratives of posthumanism in which finitude is simply a barrier to be overcome and mastered. With our imaginations shaped by the incarnation, we are free to embrace createdness (our finitude) and, as Barth said, to praise God for it as his good gift to us (CD, III.4). Take the following excerpts from chapter 6 on late modern medicine and posthumanism for example:
[W]hat Christians believe about the Word made flesh presumably shapes their normative convictions regarding the purpose and practice of medicine. Moreover, it is a timely doctrine to revisit, given medicine’s growing predilection for turning its attention away from the care of patients in favor of transforming them into beings capable of transcending their embodied, and therefore finite, limitations (p. 115).
And how would the Incarnation (birth, death, resurrection, and ascension of Christ) shape a Christian imagination regarding this shift?
It is the risen and exalted Christ through which the good and the eternal delineates and redeems the necessary and the temporal. It is this eschatological hope the enables Christians to consent to finite limitations, for through the gift of the Spirit they have received the freedom to obey the constraints of their finitude, because these limitations have already been vindicated, redeemed, and taken up into the eternal life of God (p. 128).
I am impressed by just how theological Waters is committed to be throughout these pieces on biotechnology, reproductive medicine, genomics, stem cell research, cloning, mortality, and euthanasia. I am presently teaching a course in theological bioethics, and Mortal Flesh is proving an excellent resource for my students as we work to craft a theological imagination able to reason well about bioethical issues.