The Difficulty of God-talk

September 24, 2012

We’re about to embark on the Sabbath of Sabbaths, Yom Kippur, when we spend 24 hours with the fact of our human fallibility, with our failed efforts at reform, with all the mess of being human.  We do this in the context of a lot of God-language: God as Ruler, God as Judge, God as Parent (and those are just the gender-neutral options!)

For those for whom God-language is difficult or a barrier to good spiritual work, I’m offering a post I originally published last summer on the Women’s Rabbinic Network blog. How you fit this into your Yom Kippur reflections is up to you. Just remember that metaphors are only that – metaphors. The quest itself, the quest for holiness — that’s real.

Godzilla

Atheism is in fashion these days. About a quarter of my Intro to Judaism students worry that I will find out that they do not believe in God.  Another quarter are deeply suspicious of something they call “organized religion” because it is “the source of all the trouble in the world.” They are all serious, thoughtful people, and something has brought them to my class despite their misgivings: a need to explore Jewish roots, an important relationship, or a profound feeling of connection to Am Yisrael, the Jewish People.

And yet there is this god thing: I have begun to think of it as The Godzilla Problem.

A young friend of mine recently commented on Facebook that her phone now autocorrects “God” to “Godzilla.” I sat and looked at that post, and it dawned on me that THAT was a perfect distillation of the problem: the god that my students refer to so distastefully is a monster god who blasts and condemns and punishes very much like the Japanese monster with whom it shares three letters. Like Godzilla, he is scary but not real.

I don’t worship that god. There are people who do worship it. They believe that there is a Big Person who will blast and punish evildoers. They talk with relish about that god’s opinions and predict his actions at some future time. They act in the name of that god and do terrible things to other people “for their own good.” Those people espouse many different religions; they cherry-pick the Torah and other scriptures for proof-texts. Unfortunately they are noisy people and for many, they have become the voice of religion.

The God I worship, whose title I will capitalize, is more enigmatic: this God shines through every experience that leaves me with my jaw hanging open. I witness God in the smell of a newborn baby, in the power of an earthquake, in our questions at at the side of an open grave. I witness God in acts of selflessness and acts of courage. Abraham Joshua Heschel described this notion of God much better than I ever shall when he wrote about “radical amazement.”

Torah is the process of Jews trying to wrap their minds around the Wonder: it is a dance between the amazed People and the Object of their amazement. I believe that the best way our ancestors could come up with to relate to Wonder was to personify God, to construct a metaphor that would allow them a way to explore holiness. They made a covenant with God, with commandments to make them holy, that is, more in tune with the amazingness of the universe. At the same time, our tradition warns against falling in love with mere images.

Heartbreaking evil has been done and continues to be done in the name of someone’s deity. I believe firmly that such acts are acts of idolatry: that so-called “god” is indeed  “Godzilla.”

As a rabbi, as a teacher, my challenge is to wedge past the monster and lead my students through the door to amazement and questions. In our amazement with this world, with the questions of love and death, we may indeed approach the truth of Ha Kadosh Baruch Hu, the Holy Blessed One.


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