God of classical theism and neo-orthodoxy: for McFague, God is not transcendent in any sense that we can know. This has led some critics to ask whether McFague's theology leaves us with anything that may properly be called God at all. British theologian Daphne Hampson notes 'the more I ponder this book [Models of God: Theology for an Ecological, Nuclear Age], the less clear I am that it is theistic'. A theology where God as creator does not stand 'over against' the creation tends to shift the focus away from God as personal. In which Jesus is a paradigm individual rather than the unique bearer of godlikeness. The role of the Spirit is emphasized in her theology, though there is little sense in which this is uniquely the spirit of Jesus. God as Spirit is not primarily the initiator of creation, but 'the empowering, continuing breath of life'. It follows, too, from this metaphor of God as involved in the world that traditional notions of sin and evil are discarded. God is so much part of the process of the world and its agencies' or entities' "becoming" that it is difficult to speak of "natural disasters" as sin: they are simply the chance (as viewed by human observers) trial-and-error ways in which the world develops. As McFague saw it, "within this enlarged perspective, we can no longer consider evil only in terms of what benefits or hurts me or my species. In a world as large, as complex, and with as many individuals and species as our planet has, the good of some will inevitably occur at the expense of others". And because the world is God's body, evil occurs in and to God as well as to us and the rest of creation. Correspondingly, the notion of the individual in need of God's salvation is anachronistic in a world 'from' which that individual no longer need to be saved, but rather 'in' which he or she need to learn how to live interrelatedly and interdependently. Redemption is downplayed, though not excluded: McFague emphasized, characteristically, that it 'should include all dimensions of creation, not just human beings' and that it is a fulfilment of that creation, not a rescue from it. This of course brings about a radical shift in the significance of the cross and resurrection of Jesus, whose resurrection is primarily if not exclusively a validation of continued