I am intending to do this in two parts; in this first part, I want to focus on theological direction, and in the second, I'm going to focus on this book's possible wider impact, beyond the most direct audience; that is, those who struggle with body acceptance due to weight fluctuation. (Or, in blunter parlance, "fat people.") Most of my readers know that I am a person with a disability who uses a wheelchair, so I think it fair to say I did not consider myself part of the target audience. I do intend to speak more personally in part II, in light of this. As always, any critiques will come and do come in the presence of glaring, heinous error, or other problems. My first task is to understand, and even appreciate.
One thing that is startlingly effective right from the jump is how crisp and interesting the writing is. The reader jumps right into the lives of Hannah and Elkanah. We know that Beck has something personal she wants to say, but she starts us off in the biblical world. This is disarming, in quite the way a parable is disarming. Suppose the audience was skeptical. Suppose the audience is anticipating what they might hear from a "body positivity" activist. Lo and behold, I the reader cannot let those thoughts brew and fester, because I'm thinking about a family of ancient Jews. Another positive from the outset of the book is that a Christian reader will not, I think, believe the Sacred Scriptures have been twisted or stretched to make the point Beck makes, a large portion of which is that even heroes in the story of redemption have questions, struggles, and longings that aren't answered or taken away by the snap of a finger. If that is true for them, it's true for us, and Amanda doesn't have to spell that out for it to come across. So, when she transitions to her personal story, the differences between her and Hannah don't translate to a hackneyed synthesis. Indeed, quite the opposite.
Another beautiful aspect here is that Christian readers won't have any doubt about the author's view of the Sacred Scriptures. Their use lets us know that they are the word of the Lord. We can mine the Bible and search it out, because its Author is the God who speaks, and speaks to us. We are invited to connect with biblical people, and through them, to understand the wider story of redemption. There is certainly a movement both in toward us as individuals, and outward toward the big picture of salvation history. It is intriguing that Beck invokes St. John the Evangelist, because his gospel prologue is surely meant to evoke the goodness of creation in Genesis 1. Yes, even St. John's language has us in the mode of thinking creation-re-creation, and if we read John's gospel along with this book, (and as good Catholics) we will not see Christ's coming in the Incarnation as an opposition to creation, nor our creation as human beings, but as an enhancement, a glorious unfolding of the wonderful plan of God! Beck doesn't have to spend pages and pages telling the story of redemption, because she invites us along with her as she meditates upon the crucifix, and of course, Our Lord's crucified body. Moreover, before long, we are reading and meditating on St. John's vision of Our Lord as the Lamb of God, slain, and yet, standing victorious, from Revelation. The message of this is forceful: even a broken body is not a forsaken body, in a theological (that is, God-centered) sense. The marvel of this book is that it does say so much with so little space and words.
Any thoughts about fatness, and any book about those unhappy with their bodies, will have to deal with people's often conflicted relationship with food. As she begins to do this, Beck starts from the Eucharist, and indeed, from the tangible nature of all the sacraments. Again, to participate, we are all learning the valuable lesson that matter--including our bodies within the good creation--is good. Jesus commands us to eat Him; therefore, eating is good. Beck doesn't spend too much time telling us how to eat, or what to eat--and frankly, she doesn't want to--but by taking us to the Eucharist, we get to confront the body hatred and Manichaen thinking that is at the heart of many systems of food denial, better known as "diets." Beck never asserts that losing weight is bad; she never asserts that physical health is unimportant. What she does do is make us look at contemporary American and Western culture and its idolatry of fitness, youth, and beauty, and ask us frankly if that is consistent with the biblical story of the goodness of creation, including us.
As a rule, I hate study or reflection questions in books. What I noticed is that these are at once unobtrusive, and quite effective. Because of the weaving in and out of Amanda's personal story, the questions seemed deeply caring, probing without being unfriendly or inappropriate. The reader may well be startled by them, but hopefully not in a bad way.
At this moment, I know next to nothing about the health approach she calls "HAES". I am not a veteran of the body positivity movement. But what I gather is that it is an holistic approach, encompassing the physical, emotional, spiritual, and relational aspects of a person. Beck says that approaches focused solely on weight or size miss important aspects of the lives of people. The reader is ready to agree as a Christian, because the Christian story is of the goodness of creation, and that salvation in Christ is nothing if not total, personal, and ecclesial-relational.
This book is astonishing in its thoroughness, especially in light of its brevity. I found myself meditating as much upon the story of redemption as upon what Amanda was saying. That, dear readers, is the mark of a great Christian book. It's 110 pages long! Rarely do I wish a book was longer; this is one. It is an excellent work of pastoral and practical theology. Part II tomorrow.
One thing that is startlingly effective right from the jump is how crisp and interesting the writing is. The reader jumps right into the lives of Hannah and Elkanah. We know that Beck has something personal she wants to say, but she starts us off in the biblical world. This is disarming, in quite the way a parable is disarming. Suppose the audience was skeptical. Suppose the audience is anticipating what they might hear from a "body positivity" activist. Lo and behold, I the reader cannot let those thoughts brew and fester, because I'm thinking about a family of ancient Jews. Another positive from the outset of the book is that a Christian reader will not, I think, believe the Sacred Scriptures have been twisted or stretched to make the point Beck makes, a large portion of which is that even heroes in the story of redemption have questions, struggles, and longings that aren't answered or taken away by the snap of a finger. If that is true for them, it's true for us, and Amanda doesn't have to spell that out for it to come across. So, when she transitions to her personal story, the differences between her and Hannah don't translate to a hackneyed synthesis. Indeed, quite the opposite.
Another beautiful aspect here is that Christian readers won't have any doubt about the author's view of the Sacred Scriptures. Their use lets us know that they are the word of the Lord. We can mine the Bible and search it out, because its Author is the God who speaks, and speaks to us. We are invited to connect with biblical people, and through them, to understand the wider story of redemption. There is certainly a movement both in toward us as individuals, and outward toward the big picture of salvation history. It is intriguing that Beck invokes St. John the Evangelist, because his gospel prologue is surely meant to evoke the goodness of creation in Genesis 1. Yes, even St. John's language has us in the mode of thinking creation-re-creation, and if we read John's gospel along with this book, (and as good Catholics) we will not see Christ's coming in the Incarnation as an opposition to creation, nor our creation as human beings, but as an enhancement, a glorious unfolding of the wonderful plan of God! Beck doesn't have to spend pages and pages telling the story of redemption, because she invites us along with her as she meditates upon the crucifix, and of course, Our Lord's crucified body. Moreover, before long, we are reading and meditating on St. John's vision of Our Lord as the Lamb of God, slain, and yet, standing victorious, from Revelation. The message of this is forceful: even a broken body is not a forsaken body, in a theological (that is, God-centered) sense. The marvel of this book is that it does say so much with so little space and words.
Any thoughts about fatness, and any book about those unhappy with their bodies, will have to deal with people's often conflicted relationship with food. As she begins to do this, Beck starts from the Eucharist, and indeed, from the tangible nature of all the sacraments. Again, to participate, we are all learning the valuable lesson that matter--including our bodies within the good creation--is good. Jesus commands us to eat Him; therefore, eating is good. Beck doesn't spend too much time telling us how to eat, or what to eat--and frankly, she doesn't want to--but by taking us to the Eucharist, we get to confront the body hatred and Manichaen thinking that is at the heart of many systems of food denial, better known as "diets." Beck never asserts that losing weight is bad; she never asserts that physical health is unimportant. What she does do is make us look at contemporary American and Western culture and its idolatry of fitness, youth, and beauty, and ask us frankly if that is consistent with the biblical story of the goodness of creation, including us.
As a rule, I hate study or reflection questions in books. What I noticed is that these are at once unobtrusive, and quite effective. Because of the weaving in and out of Amanda's personal story, the questions seemed deeply caring, probing without being unfriendly or inappropriate. The reader may well be startled by them, but hopefully not in a bad way.
At this moment, I know next to nothing about the health approach she calls "HAES". I am not a veteran of the body positivity movement. But what I gather is that it is an holistic approach, encompassing the physical, emotional, spiritual, and relational aspects of a person. Beck says that approaches focused solely on weight or size miss important aspects of the lives of people. The reader is ready to agree as a Christian, because the Christian story is of the goodness of creation, and that salvation in Christ is nothing if not total, personal, and ecclesial-relational.
This book is astonishing in its thoroughness, especially in light of its brevity. I found myself meditating as much upon the story of redemption as upon what Amanda was saying. That, dear readers, is the mark of a great Christian book. It's 110 pages long! Rarely do I wish a book was longer; this is one. It is an excellent work of pastoral and practical theology. Part II tomorrow.
Comments