Is God real? Are there many gods? Which one do I choose? How do I make an intelligent choice? Is the ability to choose mine, or am I the chosen? One answer to these questions is offered from the deeply troubled actor, agnostic, and self-appointed religious philosopher Woody Allen. “Not only is there no God, but try getting a plumber on weekends” (Gardner 2009, 196). A more serious answer is offered by the biblical scholar Christopher Wright (2006). The problem is “not the denial of other gods but an understanding of the uniqueness of [God] that puts Him in a class of his own, a wholly different class from any other heavenly or supernatural beings, even if these are called gods asking whether other gods, in addition to the God of the Bible, are actually real” (Wright 2006, 81). I will return to Wright’s thoughts later, and fortunately, not Woody Allen’s.
The Christian Bible is full of psalmists, prophets, poets, and kings (among others) citing other gods, albeit negatively. In addition, the history of human beings is a graveyard of Babylonian, Mesopotamian, Persian, Egyptian, Syrian and other ancient gods. On one hand, if other gods are simply a figment of human imagination, a plethora of authors in the Christian Bible must have been smoking some Messianic marijuana, while historians smoked on the monarch brand of the same kind. On the other hand, the same authors may have been on to something quite profound.
There are several observations I would like to make. First, throughout the Christian Bible other gods are never mentioned as a separate entity disconnected from the Christian God. It appears that both are mentioned frequently as opposites, but never as equals. Second, the Christian God appears to frequently challenge other gods to a public contest. It won’t hurt the reader (or myself as the writer) to pause at this second observation and examine the Christian God before returning to other observations and the question of other gods.
Because the Christian God is mentioned with other gods, and that He challenges other gods to public contests, He is unique among all the gods. What specifically makes Him unique among many gods is His name. The popular singer, Joan Osborne, expressed her thoughts about the uniqueness of God in a song written by Eric Bazilian: “What if God was one of us? What if God had a name? What would it be, and would we call it to his face?” (Osbourne 1995). Apparently God does have a name according to the Christian Bible. It is a deeply personal name.
It could be said that the Christian Bible is written ad lib where terms for God fill in blank spaces where His name would be written. For instance, God’s name was, and still is, revered by rabbis to the point of substituting His name for Adoni (Lord). Substituting His name helps the reader associate the fullest comprehension of who the Christian God was, and is, without limiting an understanding of Him. In other words, substituting God’s name was a sacred literary act as a catch-all for everything His name implied.
It could be said that the spiritual mantra of today is to pick a god, any god at all, call him or her this or call him that, it does not matter who he or she is as long as sincerity is applied to belief within a social context of inclusion. I accept your god as you accept mine. Such a mantra comes into conflict with the First Commandment of the Christian Bible, “You shall have no other gods before me.” (Ex. 20:2). However, this reinforces the question of the existence of other gods. If other gods are a figment of human imagination, why the First Commandment? I must return to the name of God.
The First Commandment leaves no frustrating pursuit of an elusive and unknowable name that cannot be grasped, albeit ad lib as a catch-all term. The Christian God is not revealed to human beings like the biographical movie of Frank Abagnale would suggest, “Catch Me if You Can” (Spielberg 2002). Apparently, God is not attempting to hide from humanity and I would question the human capacity to catch God. He is no vague higher power but a deeply personal being who became incarnate. Osborne was correct to ask, “What if God was one of us?” (1995). He was.
Even though He was one of us no one knows the original pronunciation of God’s name, as the Hebrew alphabet did not contain vowels. Although people listened to the name of God through their elders, the same name was rarely written down. When it was, His name could only be recognized (using English consonants) as YHWH. Even so, if God has revealed Himself to human beings as one of us, He can also be known personally.
Over many generations the sound of God’s name faded. It was not until Moses Maimonides (1135-1204) added alternative letters belonging to Adoni (Lord) that became Jehovah. Maimonides was the foremost intellect in Judaism and philosopher-physician to the court of Sultan Saladin (1138-1193). Jehovah is not actually the name of God, but it helped preserve the identity of who He was, and is. In the ancient orient, names were not just for identity but also to preserve family history, events and character traits. If names changed it was because the person changed. For instance, the Old Testament patriarch Jacob was re-named Israel. However, both names were still referred to, although they meant different things, they were the same person. The same can be applied to YHWH, Jehovah and Adoni (Lord).
Yahweh, as we write it in English, is the most comprehensive name related in the Semitic idiom: ‘I will all that is necessary as the occasion arises.’ For instance, within Yahweh are the names Almighty, Most High, Rock, Strong One, God of Hosts, Peace, Healer, Righteousness, and Provider to name a few. Once again, a singular term becomes a catch-all that God’s name implies. Therefore, God’s identity is complete in His name with every facet, character, thought, will and behavior. A comprehensive introduction to God (Yahweh, Jehovah, and Lord) reveals more than you asked for and leaves very little that is kept hidden.
The First Commandment is a primer to the identity of God. Once understood, His name is precise, accurate, absolute, comprehensive, exhaustive, total and complete, but it is more than that. It is a about spiritual fidelity.
Harold Netland states that it was not too long ago when a man wanted to find God he went to a church or a synagogue, but not anymore (2001). Two reliable sources reinforce his claim. First, the popular book Alien Gods on American Turf describes 1500 religious groups that exist in America with over 600 having non-Christian roots (Muck 1990). Undoubtedly, this figure is much higher today. Second, Gallop reports that most Americans claim affiliation with Christianity although it does not translate into Christian faith in practice (Newport 2004). Finding God could be restated as finding a god among many gods. If most Americans associate with the Christianity but not the Christian God in practice, practical atheism, or at best agnosticism, is a present reality. I must return to the question of other gods. After all, it appears that religious pluralism is more common in America than a Sunday morning would have us believe.
Referring to the Christian Bible, Wright assumes “that other gods do exist, but none of them has any claim on Israel’s worship or allegiance” (2006, 81). Wright makes this exclusive claim based on biblical text. I have cited 12 of them. Each one is a claim about God that other gods have never made.
He is the Divine King: “But the Lord is the true God; he is the living God, the eternal King” (Jer. 10:10).
He is Deeply Personal: “O Lord, you have searched me and you know me. You know when I sit and when I rise; you perceive my thoughts from afar. You discern my going out and my lying down; you are familiar with all my ways. Before a word is on my tongue you know it completely, O Lord” (Ps. 139:1-4).
He can be known: “Now this is eternal life: that they may know you, the only true God” (Jn. 17:3).
He needs nothing to exist: “I am who I am” (Ex. 3:14).
He is unchanging: “Every good and perfect gift is from above, coming down from the Father of heavenly lights, who does not change like shifting shadows” (Jam. 1:17).
He embodies truth: “We know also that the Son of God has come and has given us understanding, so that we may know him who is true. And we are in him who is true” (Jn. 5:20).
He is love: “God is love” (Jn. 4:8).
He is holy: “God disciplines us for our good that we may share in his holiness” (Heb. 12:10).
He is merciful: “But in your great mercy you did not put an end to them or abandon them, for you are a gracious and merciful God” (Neh. 9:31); He is faithful, “God, who has called you into fellowship with his son Jesus Christ our Lord, is faithful” (1 Cor. 1:9).
He is just: “The arrogant cannot stand in your presence” (Ps. 5:5).
He is without beginning or end: “Abraham planted a tamarisk tree in Beersheba, and there he called upon the name of the Lord, the Eternal God” (Gen. 21:33).
Wright is claiming exclusiveness for the Christian God without denying the existence of other gods. “Are the gods something or nothing? If asked in relation to YHWH, the answer has to be nothing…in relation to those who worship other gods…then the answer can certainly be something” (Wright 2006, 139). Is the existence of other gods a figment of the human imagination or something sinister? Wright believes they can be either or both (2006, 161). If he is correct, that other gods can be both, significant social truth is revealed. Nevertheless, what is revealed has dangerous theological implications.
The danger is not in the eradication of the Christian God, as Richard Dawkins believes (2008). Neither is it God’s inclusion in a plethora of other gods, real or imagined as Harold Netland points out (2001). I am suggesting it is a changed approach to God. He is still there and regularly prayed to by people who believe He is there. Congregational songs are still sung about Him. Christmas and Easter celebrations still hold to their theological underpinnings. The changed approach comes from a question of existence. Why does He exist? A dangerous social truth is that God exists for us. In other words, He is exclusively used for our human benefit in the form of Western prosperity, advancement, success, health, and achievement. He is no longer worshipped. He is an object among other gods to be used, not the object of our exclusive worship.
If this is true, then just as true is how we manufacture other gods. On what basis do we construct other gods? If God exclusively exists for me, I can construct Him out of anything. I am not referring to wood, clay, glass and so on. I am referring to fear, love, trust, hate, and so on. It allows me to fear Muslims, only love those who love me back, trust in things that relieve me of fear, hate anyone that is not heterosexual or a believer in democracy and so on. How awful! If the manufacture of God among many gods is made from these raw human materials, God becomes less than human. Wright notes, “If you worship that which is not God, you reduce the image of God in yourself. If you worship that which is not even human, you reduce your humanity still further” (Wright 2006, 173). God becomes unreal. Perusing an unreal god is a downward spiral that does not redeem or offer any hope to the human condition.
I would like to make a final observation. The Christian God claims exclusiveness among other gods. Although the message of Christianity is inclusive of all human beings, it is exclusive on the object of worship. Christian worship is monotheistic. Context for this claim is found as a preamble to the First Commandment, “I am the Lord your God, who brought you out of Egypt, out of the land of slavery” (Ex. 20:1). The Christian God singles Himself out as the One who redeems and offers hope. This is a significant truth that may have become clouded in our present day. In the inclusion of all human beings is the exclusive claim that God is above all other gods. Anything other claim is unreal.
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[Graphics by Bethany Ricks bethany233@gmail.com]
Dawkins, Richard. 2008. The God Delusion. 1st Mariner Books ed. Boston: Houghton Mifflin Co.
Gardner, Martin. 2009. When You Were a Tadpole and I Was a Fish: And Other Speculations about This and That. 1st ed. New York: Hill and Wang.
Muck, Terry C. 1990. Alien Gods on American Turf. Christianity Today Series. Wheaton, Ill: Victor Books.
Netland, Harold A. 2001. Encountering Religious Pluralism: The Challenge to Christian Faith & Mission. Downers Grove, Ill.: InterVarsity Press.
Newport, Frank. 2004. “Gallop.” A Ook At Americans and Religion Today. http://www.gallup.com/poll/11089/Look-Americans-Religion-Today.aspx.
Osbourne, Joan. 1995. One Of US. Relish Album.
Speilberg, Steven. 2002. Catch Me If Your Can. Amblin Entertainment.
Wright, Christopher J. H. 2006. The Mission of God: Unlocking the Bible’s Grand Narrative. Downers Grove, Ill.: IVP Academic.