“The
problem of evil, the main obstacle to monotheism in the Judeo-Christian
tradition, is the task of attempting to reconcile all the bad things that seem
to occur in the world with the belief that God, an all-good, all-powerful, and
all-loving deity, exists.” (from Philosophy: An Introduction Through Literature by
Kleiman and Lewis, 1990)
As a
Freshman in college I took Introduction to World Literature. One of the
required readings was from the bible, the book of Job. What followed was a reawakening of my then
dormant religious curiosity. From prior
Sunday school experience, I had characterized the bible as a series of myths,
fables and fairy tales, much of which stretched the limits of credulity. But Job was different. It offered no easy answers, no easy outs. Instead, it posed difficult, seemingly
unanswerable questions. As author William Safire (1929—2009) said, “I started
my journey into this book with doubt in my faith and have come out with faith
in my doubt."
Imagine
the courage of those who many centuries ago chose to include Job in
scripture. They were unafraid to
question belief. They must have believed
religion would inevitably be strengthened, not weakened, by wrestling with this
troubling story. The book of Job made it
possible for me to question, to doubt, and once again bring religious study
into my life.
God is
the most problematic character in Job. God
is the magisterial creator whose works and whose ways exceed human
understanding. But God is also a god who
treats human life as a toy and an experiment, a god that could as well be Zeus,
the powerful, amoral, vain and all too human god of the Greeks. Psychoanalyst
Carl Jung (1875—1961), wrote about Job, noting God’s duality. “God is at odds with himself . . . He is
total justice, and also its total opposite . . . (toward Job) God displays no
compunction, remorse, or compassion, but only ruthlessness and brutality.”
I too
wonder about God’s duality. IF,
as it says in Genesis, we are created in God’s image; and IF as rabbinic
sages tell us, we are created with a dual nature, the inclination to do good
and the inclination to do evil; then does it follow that God too must have a
dual nature?
Job dares
to demand from God an answer.
Unquestioning acceptance of his situation is intolerable. He craves knowledge and seeks explanation. Job, in his personal suffering, wants to know
“Why?” God responds by challenging Job to look beyond self to a greater whole,
a whole beyond human grasp.
Job’s appeal to God is answered magisterially but also evasively. Nevertheless, in the end, Job is redeemed for
having questioned. He is rewarded for
having sought an honest relationship with God.
The book
of Job offers a response to blind faith, orthodoxy and fundamentalism. Job’s three ‘consolers’ are the voices of
dogma. They speak the prevailing beliefs
of their time. God reprimands them for giving Job conventional, pious, and
ultimately errant responses regarding the cause of his suffering. Maybe they were chastised for lecturing Job
on God’s behalf when, as friends, they should have offered comfort. Maybe their duty at that moment was not to
God, but to their suffering fellowman.
The book
of Job probes from many perspectives, often arguing back and forth within
itself. It offers no answers. It refutes complacent self-assuredness. Job, written in antiquity, speaks to modern man:
We must
not accept blindly.
We must
not preach literally.
There may
be no answers.
It is
every generation’s obligation to ask the questions.