Tell me, in the name of your mercies, you, Master, who are my God, what you are to me. Say to my soul, ‘I myself am your rescue.’ Say it in such a way that I hear it.” 1
Consider the God you have been brought up to believe. If you are honest with yourself, isn’t this God a larger version of yourself or of someone else you admire or a vague cloud of attributes and virtues that seem godlike? The education we undergo as children about God is sometimes hit-or-miss, sometimes rigorous, but never inconsequential.
We are taught about God through many devices. We learn stories from the Bible, we listen to sermons and devotional talks. We encounter God in our worship services through the readings and the liturgy. The sacraments are designed to “show us the Father” through our experience of Jesus. Our teachers lead us through classes that sometimes encourage our thinking, but quite often require nothing but our passive acceptance. And we learn a great deal about an American God from religious leaders and politicians.
As children we are taught to think of God as “our Father who art in heaven,” an image that may or may not be comforting for children. For some, it might simply remind them of their absent fathers and the pain of that absence. For others, it might bring an image of a grandfather, kindly, old, and far away. And to some it might suggest a powerful, yet loving, being who watches over this world and our lives with infinite care.
If we stay within a religious community into adulthood our ideas of God might change. I qualify this because I suspect that for many people the God of their childhood does quite well for them as adults. And why not? We’ve been told that God doesn’t change. God is the same yesterday, today, and tomorrow. If there is any surety in life as a Christian, they claim, it’s that God is immutable. He doesn’t change because He doesn’t need to. If God is perfection, defined as all the omnis—all-knowing, all-powerful, present everywhere, all-loving—any change could only be toward imperfection. And who needs an imperfect God?
But many of us go through tremendous changes between childhood and adulthood. Most of these are not cataclysmic but cumulative. One day, in the midst of paying bills, adjusting to family life, raising children, and repeating our breakfast mantra—“I am a professional”—we just might have an overheating of our spiritual engine. “Our Father” suddenly seems long ago and far away. He can neither be summoned by prayer nor conjured through an artificial religious experience. He is not at our disposal.
Moses certainly knew this first-hand. Barbara Brown Taylor describes it vividly:
“Moses knew God as well as anyone ever had, yet God did not tone anything down for him. The mountain shook like it was about to blow apart. The cloud at the top of the mountain was so thick that even Moses could not see inside it. Anyone else who even tried would die, God said—and Moses went anyway. He took the full dose of divine darkness and lived to tell about it, though God would remain a tremendous mystery to him for the rest of his life.”2
This is not a God for children. This is not a God for most adults. This is a God whose very presence threatens human life, as it pours into all available spaces and consumes the oxygen. Moses lived to tell the tale, as did Abraham and Elijah and Isaiah—but not because they were superheroes. They lived because there is more to this fearsome God than fear. Here is the invisible God who is known through the visible—through humanity—and most fully through the humanity of Jesus.
We are living paradoxes: we expect our God to be infinitely more than we can imagine, yet we know that every one of our metaphors for God is severely limited by our imagination. We can bend and stretch our God-models to their limits, but we first must have models to bend. If we can’t find a metaphor for God that enlivens us are we spiritually dead?
“If so,” said Anglican priest Harry Williams, “you must spend your time here looking for a better God — you can look for a better God by reading, by thinking, by discussion, by the experience of common worship and private prayer, by living, knocking about and being knocked about.”3
It’s the ‘knocking about and being knocked about’ part that I find illuminating. It suggests that all our life experiences, not just the ones we label ‘religious’ or even ‘spiritual’, matter a great deal in how we look for God—and the kind of God we find.
Our ‘knocking about’ stretches over our whole lifespan. If, at any point, someone asks me to describe my understanding of God, they shouldn’t be surprised if they come back in a year or so and I have a different story. There will likely be a thread of consistency running from one end to the other of my years, but the details, the priorities, the images and metaphors I find in my search for God will vary considerably as I move through different experiences in life.
When I was a teenager, and even well into my twenties, I confess I thought of God mostly as an agent who was there for my benefit. Help me to pass this exam, get me into this grad school, help me to find this job.
These were important things to me, but the demands left little room for God’s character to be revealed. As a result, I trapped myself into prayer as a contract between two parties—a sure way to kill it off. And it was killed. For years I could hardly bring myself to pray. I couldn’t figure out how it worked for one thing, and for another, I had a picture of myself panhandling before God. According to my framing of God, I obviously didn’t have enough faith, or I’d gotten the formula wrong or—worse thought—God didn’t stop at that corner anymore.
But there was another problem, the problem of evil, that had everything to do with the standard-issue view of God as responsible for everything that happens on earth. I’d long ago ejected from my arsenal of ready-made answers the notion that God actively brings evil on us as a test of our loyalty. With a god like that, who needs the Devil?
I was gradually coming round to the idea that God’s grand experiment with humans was a learning experience for God too. Giving freedom to creatures like us—real freedom to choose—means signing up for the long haul, learning patience, and never giving up on us.
As far as I was concerned, Job won his case against God and God quietly conceded on the merits. But then God opened up a relation with Job that was deeper and wider than anything Job had experienced before. It transcended arguments and codes of conduct. It could not be contained in words.
Job got it. “I had heard of you,” he said, “but now my eye sees you.”4 Job had argued on the basis of a theoretical and legal relation to God, only to be thrust into a close encounter with God that left him speechless, humbled, and strangely satisfied.
Then there was silence: we do not hear from God again in Scripture until the Gospels.
The narrative of God in the Old Testament is of a character who is anything but immutable. He rages, he weeps, he loves, he suffers, he dazzles, terrifies, woos, and comforts. He moves and adapts to our changing circumstances. He meets us where we are. As Charles Taylor says in A Secular Age, “God’s Providence is his ability to respond to whatever the universe and human agency throw up. God is like a skilled tennis player, who can always return the serve.”5
What kind of a God do we need today, right now, in the midst of this national agony?
The Gospels give us Jesus, God-in-Christ—for me an extraordinary, mysterious, profound person, who literally loved us unto death, and lives now as God-in-us through the Spirit. There is nothing we go through that God-in-Christ has not experienced or suffered. There is nothing, as Paul says, that can separate us from the love of God in Christ Jesus. A love that can bring justice to the silenced and turn the hearts of the silencers inside out.
None of this can be proven in clinical tests. But when we look for a better god than the one who cannot be moved by our suffering, we stumble into a great disclosure: “there is at the heart of life a Heart.”6 If we cannot let go of our guard rails, God-in-Christ has time and patience.
This is where faith becomes the path. “How am I to get it? Only in the ancient school of experience, by trial and error, by pain and joy, and, most of all, by faith, a confidence that, in spite of all appearances to the contrary, life is on my side and not against me. This is the confidence that Jesus brought . . .”7
It’s then I realize, however fleetingly, that stepping on the path is itself the finding of a better God.
- Augustine. Confessions. Translated by Sarah Ruden. New York: Modern Library, 2017, p. 7. ↩
- Taylor, Barbara Brown. Learning to Walk in the Dark. New York: HarperCollins, 2014, p. 57. ↩
- Williams, H. A. The True Wilderness. Harmondsworth: Penguin Books, 1965, p. 51. ↩
- Job 42:5, NRSV. ↩
- Taylor, Charles. A Secular Age. Cambridge: Harvard University, 2007, p. 277. ↩
- Thurman, Howard. Howard Thurman: Essential Writings. Selected with an Introduction by Luther E. Smith, Jr. Maryknoll, NY: Orbis Books, p. 41. ↩
- Williams, H. A. The True Wilderness. Harmondsworth: Penguin Books, 1965, p. 67. ↩