Her broadened my view of incarnation. I was so fascinated with Samantha (the operating system) and the ways she fleshed her voice while interacting with Theodore. This is not your normal romcom. It pushes the limit for what it means to be in a relationship, how one can love non-bodies, and the power of love. Theodore and Samantha shared all the benefits of a relationship even fighting. When their relationship started to hit the rocks, Theodore asked Samantha how many other people she loved. Her compelling response,
“The heart is not like a box that gets filled up; it expands in size the more you love. I’m different from you. This doesn’t make me love you any less. It actually makes me love even more.”
This quote quite wonderfully sums up process theology’s doctrine of God. To get a little technical, in God’s Consequent Nature (Whitehead term, classically it’s called the Economic Trinity), God grows in love as time paces on. In a sense, God evolves with the world. Samantha, too, has intuition to react, love, and grow with Theodore and everyone else who has her as an operating system. This does not mean that God cannot be personal or that God has faults. Rather, God’s love pursues all, and by all, I do indeed mean other animals, plants, rivers, rocks, etc. as well as humanity. Laurel Schneider wrote a piece a few years ago titled “Promiscuous Incarnations.” This strongly connects with Her and, of course, V-Day with a beautiful re-interpretation of John 3:16.
“Promiscuous incarnation suggests excess and indiscrimination in divine love. It puts power and the inexorable pull of gravitational attraction in “God so loved the world.” It restores sexual bounty and openness to God, which means that it welcomes the end of racialized hierarchies that depend upon sexualized regimes of control. It dismisses purity as a divine attribute and replaces it with the cacophonous mixture of differences that constitute divine time-being” (245).
Schneider, I believe, rightly describes God’s love for the world as promiscuous. In her article, she defines promiscuity in three ways. Only two of them though define what she means when she attributes it to God, namely a third gender, and to indiscriminately love all. Schneider’s goal is to change the discourse about divinity and flesh from the commonly held idea that divinity imparts itself on flesh, i.e. it is God who works through the body that’s totally depraved. Rather the flesh/body show us the divine (233).
Body/flesh in Western culture and society is seen as a burden that we must bear. Arcade Fire sings “My body is a cage that keeps me from dancing with the one I love, but my mind holds the key.” We need to shed the body to set the spirit free, which is ultimate freedom. What then if God works through the flesh, the body, that which is not spirit? Possibly then we could argue that spirit and flesh is not so different. That God is in all and beyond all. God is the More and with that is indiscriminate.
Let me end with the last paragraph from “Promiscuous Incarnations.”
“Promiscuous incarnation implies a God outside of human control and even outside of religious rules but not outside of human life and experience, not outside of human hungers and desires, not ever far away from ecstasy or grief. Somehow, if indeed the stories of Jesus are to be the way to divine incarnation, Christians can claim that God always becomes flesh for a purpose and so can be found whenever that is pursued. That purpose is radical, compassionate, promiscuous love of the world to such an extent that suffering in any person, any body, is a wound in God’s flesh, a diminishment of God’s own beloved, a gravitational pull on God to come, again. And again” (245).
Happy Valentine’s Day!
*This post was inspired by the work of Laurel Schneider at Vanderbilt University. She wrote an article, available for download, on her website titled “Promiscuous Incarnation,” which portrays God’s love for everyone and everything. It’s a must read.