drbobcornwall's review
4.0
As a Christian, my thinking about God is channeled through Jesus, whom I affirm to be the Word of God incarnate (John 1:1-14). That said, my understanding of God is rooted in texts that emerge out of Judaism. Therefore, if I am to understand who God is, I would be well-advised to consider Jewish views of God. What I mean to say is that the earliest Christians, the ones who produced the New Testament, were, for the most part Jews who came to follow Jesus, who was Jewish. They depended on what Christians call the Old Testament, which is known among Jews as the Hebrew Bible or Tanakh. Thus, we share Scriptures, even if we understand them differently at points. Just as Christians have traditions that embody and interpret Sacred Scripture, the same is true for Jews.
In Thinking about God, Rabbi Kari H. Tuling takes us through a series of questions that speak to how Jews understand God. Hearing these views explicated is truly helpful, for she brings to the conversation another way of looking at shared texts. What we learn is that although the text of Sacred Scripture, especially the Torah, is fixed, its interpretation and application are not. Thus, the Rabbis determined that the interpretation of Scripture belonged to them and that it should be adjudicated by the majority, even, interesting enough, if the dissenter could claim God's endorsement (p. 358).
The book has its origins in a course taught at the University of Cincinnati titled "Thinking about God: Jewish Views. She proceeds with the understanding that there is a diverse tapestry of thought within Judaism. So, she proceeds in this book to organize the conversation topically, while covering the "full span of Jewish history," and taking an "intertextual approach by highlighting the interplay between texts over time and how the later texts participate in the ongoing process of Jewish commentary" (p. xxvi). As you can see this is very text-oriented.
Tuling organizes ten chapters of the book into four parts or sections. She begins each chapter by stating three questions. The first question is answered with more depth and the latter two are given briefer exposition. The way she develops the chapters and parts reflects a recognition that there are differences of interpretation and understandings of God within Judaism. She notes that while Judaism is monotheistic, the Hebrew Bible shows traces of monolatry (worship of one God, while recognizing that there are other gods).
Part 1 is titled "Is God the Creator and Source of All Being -- including evil? In two chapters, Tuling explores the question of God's role in creation, beginning with a biblical view, and then takes us through a series of interpretive responses. These start with the liturgy of Judaism, then the ancient rabbinic view, a medieval and two modern views. This is followed by a summary section, and then two more sections that deal with questions of the seven day creation and the intended role of humanity. This pattern is largely followed throughout the book. Bible, liturgy, rabbinic view, medieval view, modern view. This is then given a summary statement. Finally, she addresses the two remaining questions, though in much briefer space. The second chapter in part one focuses on the question of evil and its origins, if God the creator is good. That's a question that we all have been faced with. There is not just one view on this matter within Judaism.
Chapters three through five develop the question of whether God has a personality or if God is an impersonal force. Thus, chapter three asks the question of whether God is like a person. Then there is a chapter on whether God has gender. Part of the conversation here speaks to questions of how Scripture is read and translated. Then finally, there is the question of what is meant in the declaration that God is one.
Part Three seeks to answer the question of whether God redeems or whether God might not redeem. This section incorporates two chapters. The first is more personal -- how might God intervene in our lives. This chapter addresses questions of whether God acts on behalf of the Jewish community and whether the creation of the modern state of Israel is evidence of divine providence. Then, in chapter seven, the question is whether God intervenes in history. Part of the conversation here has to do with the question of suffering, especially Israel's suffering. That includes the question of the Holocaust.
Finally, in Part four the remaining three chapters address the question of whether God is a covenantal partner and lawgiver, and whether these roles can be rethought in our modern age. As a Christian, I live the assumption that God has made several covenants, some like that with Noah on behalf of all humanity, and the one at Sinai with a particular people. What is interesting here is the discovery that within Judaism the question of the nature of that covenant is being debated. So, chapter 8 addresses the question of the relationship between God and Israel. Chapter 9 speaks to the question of whether the covenant remains binding, especially if God didn't write the Bible, as to whether how the covenant is to be understood in the context of living peacefully in a pluralistic world. Finally, in chapter 10, she addresses the question of how revealed law should be understood. Here the question of interpretation comes into full view -- including the assumption that it is to be interpreted according to rabbinic majority.
In many ways this can be read as a reference book, providing answers to specific questions. We are reminded that Judaism is not monolithic. There isn't just one Jewish view of anything. There are many different views. While the book is written for a Jewish audience, it is written in a way that I, as a non-Jew, could understand what she was laying out. Yes, it is filled with insider language, but it's not overwhelming. And speaking as a Christian historian, theologian, and pastor, I recommend that my Christian sisters and brothers should check it out. You may find that you have a new appreciation for Judaism and may read Scripture differently as a result.
In Thinking about God, Rabbi Kari H. Tuling takes us through a series of questions that speak to how Jews understand God. Hearing these views explicated is truly helpful, for she brings to the conversation another way of looking at shared texts. What we learn is that although the text of Sacred Scripture, especially the Torah, is fixed, its interpretation and application are not. Thus, the Rabbis determined that the interpretation of Scripture belonged to them and that it should be adjudicated by the majority, even, interesting enough, if the dissenter could claim God's endorsement (p. 358).
The book has its origins in a course taught at the University of Cincinnati titled "Thinking about God: Jewish Views. She proceeds with the understanding that there is a diverse tapestry of thought within Judaism. So, she proceeds in this book to organize the conversation topically, while covering the "full span of Jewish history," and taking an "intertextual approach by highlighting the interplay between texts over time and how the later texts participate in the ongoing process of Jewish commentary" (p. xxvi). As you can see this is very text-oriented.
Tuling organizes ten chapters of the book into four parts or sections. She begins each chapter by stating three questions. The first question is answered with more depth and the latter two are given briefer exposition. The way she develops the chapters and parts reflects a recognition that there are differences of interpretation and understandings of God within Judaism. She notes that while Judaism is monotheistic, the Hebrew Bible shows traces of monolatry (worship of one God, while recognizing that there are other gods).
Part 1 is titled "Is God the Creator and Source of All Being -- including evil? In two chapters, Tuling explores the question of God's role in creation, beginning with a biblical view, and then takes us through a series of interpretive responses. These start with the liturgy of Judaism, then the ancient rabbinic view, a medieval and two modern views. This is followed by a summary section, and then two more sections that deal with questions of the seven day creation and the intended role of humanity. This pattern is largely followed throughout the book. Bible, liturgy, rabbinic view, medieval view, modern view. This is then given a summary statement. Finally, she addresses the two remaining questions, though in much briefer space. The second chapter in part one focuses on the question of evil and its origins, if God the creator is good. That's a question that we all have been faced with. There is not just one view on this matter within Judaism.
Chapters three through five develop the question of whether God has a personality or if God is an impersonal force. Thus, chapter three asks the question of whether God is like a person. Then there is a chapter on whether God has gender. Part of the conversation here speaks to questions of how Scripture is read and translated. Then finally, there is the question of what is meant in the declaration that God is one.
Part Three seeks to answer the question of whether God redeems or whether God might not redeem. This section incorporates two chapters. The first is more personal -- how might God intervene in our lives. This chapter addresses questions of whether God acts on behalf of the Jewish community and whether the creation of the modern state of Israel is evidence of divine providence. Then, in chapter seven, the question is whether God intervenes in history. Part of the conversation here has to do with the question of suffering, especially Israel's suffering. That includes the question of the Holocaust.
Finally, in Part four the remaining three chapters address the question of whether God is a covenantal partner and lawgiver, and whether these roles can be rethought in our modern age. As a Christian, I live the assumption that God has made several covenants, some like that with Noah on behalf of all humanity, and the one at Sinai with a particular people. What is interesting here is the discovery that within Judaism the question of the nature of that covenant is being debated. So, chapter 8 addresses the question of the relationship between God and Israel. Chapter 9 speaks to the question of whether the covenant remains binding, especially if God didn't write the Bible, as to whether how the covenant is to be understood in the context of living peacefully in a pluralistic world. Finally, in chapter 10, she addresses the question of how revealed law should be understood. Here the question of interpretation comes into full view -- including the assumption that it is to be interpreted according to rabbinic majority.
In many ways this can be read as a reference book, providing answers to specific questions. We are reminded that Judaism is not monolithic. There isn't just one Jewish view of anything. There are many different views. While the book is written for a Jewish audience, it is written in a way that I, as a non-Jew, could understand what she was laying out. Yes, it is filled with insider language, but it's not overwhelming. And speaking as a Christian historian, theologian, and pastor, I recommend that my Christian sisters and brothers should check it out. You may find that you have a new appreciation for Judaism and may read Scripture differently as a result.
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