Posts Tagged ‘monotheism’

PSALM 125

Those who trust in the Lord are like Mount Zion,
    which cannot be moved, but abides forever.
As the mountains surround Jerusalem,
    so the Lord surrounds his people,
    from this time on and forevermore.
For the scepter of wickedness shall not rest
    on the land allotted to the righteous,
so that the righteous might not stretch out
    their hands to do wrong.
Do good, O Lord, to those who are good,
    and to those who are upright in their hearts.
But those who turn aside to their own crooked ways
    the Lord will lead away with evildoers.
    Peace be upon Israel!

As a monotheistic religion of high moral standards, the way of life prescribed in the Bible centers around an image of God as Creator, Lord, and Judge of the universe. Whereas today we might take a  more naturalistic approach to morality and say that where you end up is a function of where you started and the decisions you made along the way, the Bible sees this matter of where you end up as more a matter of divine retribution than natural consequence.

The difference between “the righteous” and “the wicked” may not be obvious now, with our difficulty in seeing into the hearts of persons, but in the future the righteous will prosper and the wicked will suffer – that’s when we’ll know. And it’s all because God is just and fair and will give out due recompense for every good or evil life.

Even before the ink was dried on the scrolls, however, the Bible itself began to record a gathering voice of dissent to this straightforward retributional morality. Sometimes good people are the ones who suffer, and with no recompense – at least in this life. And sometimes mean people prosper. Who can make heads or tails of it? In the end, the Bible’s view was deepened to say that godliness is inherently rewarding for the human.

PSALM 34:1-10, 22

I will bless the Lord at all times;
    his praise shall continually be in my mouth.
My soul makes its boast in the Lord;
    let the humble hear and be glad.
O magnify the Lord with me,
    and let us exalt his name together.

I sought the Lord, and he answered me,
    and delivered me from all my fears.
Look to him, and be radiant;
    so your faces shall never be ashamed.
This poor soul cried, and was heard by the Lord,
    and was saved from every trouble.
The angel of the Lord encamps
    around those who fear him, and delivers them.
O taste and see that the Lord is good;
    happy are those who take refuge in him.
O fear the Lord, you his holy ones,
    for those who fear him have no want.
10 The young lions suffer want and hunger,
    but those who seek the Lord lack no good thing.

22 The Lord redeems the life of his servants;
    none of those who take refuge in him will be condemned.

There is a strong current in the Bible, vocally represented in the traditions that promoted the idea of Yahweh as not only supreme among the gods but as the only god there is (monotheism), which regards everything that happens as directly caused or allowed by the divine will. When things go well for us, this doctrine poses no problem at all. But when adversity comes and bereavement leaves us reeling in its wake, the connection between God and our experience is much harder to discern – and much easier to doubt.

We can use the familiar Western “centers of consciousness” as a way of analyzing this conundrum, picturing God as like us in possessing a mind (knowledge), a heart (passion), and a will (action). When it comes to human suffering, then, perhaps God

  1. knows about it, but doesn’t really care and refuses to help.
  2. doesn’t know about it, and would care if the information was provided (suggesting the importance of prayer).
  3. doesn’t know, and wouldn’t care even if He did.
  4. does know and certainly cares, but is afflicting or allowing the suffering so that something else can be realized (such as humility, repentance, patience, fortitude, or wisdom in the sufferer).

As you can see, the first three explanations make God into something “less than God” in the classical sense of an all-knowing, all-loving, and all-powerful authority over human affairs. The deities of other mythologies might demonstrate less-than-perfect qualities, but the unqualified monotheism of the Bible (Judaism and Christianity) and Quran (Islam) has traditionally forced believers to look for God’s hand (active/passive will) in our suffering and loss.

Another response might be to suggest that God names a mystery we cannot understand. Perhaps there isn’t a supreme being calling the shots or letting things slide. Maybe suffering is just part of the burden of existence – neither a punishment for sin or a strategy for our salvation. Sometimes it follows fairly predictably on our own poor choices, as the immediate or delayed consequence of what we are doing to ourselves, each other, and to our planet. Often, however, it defies explanation (even a theological one) and the best we can do is meet suffering with a grounded presence, mindfulness, and grace.