{"id":43,"date":"2006-10-05T15:38:01","date_gmt":"2006-10-05T15:38:01","guid":{"rendered":"http:\/\/summametaphysica.com\/ge\/7000-rational-morality-between-man-and-god\/7003-protest-literature\/"},"modified":"2018-04-23T16:34:57","modified_gmt":"2018-04-23T16:34:57","slug":"7003-protest-literature","status":"publish","type":"page","link":"https:\/\/www.summametaphysica.com\/ge\/7000-rational-morality-between-man-and-god\/7003-protest-literature\/","title":{"rendered":"70.03 “Protest Literature” (pps.48-50)"},"content":{"rendered":"

hard cover page 48<\/p>\n

From its beginning, Israel has never yielded its right to call for a rational Divine justice, to ask that God’s justice be morally justifiable and answerable, as well, to the standard He has set for man.189<\/sup><\/p>\n

Scriptural writings, commencing with Abraham, give standing to the doctrine that God’s inscrutability is nevertheless held to the moral standards expostulated for man.190<\/sup> The Divine, as well, in the cases of Sodom and Nineveh, for instance, is portrayed as yielding to the universally perceived moral standard at the expense of elements of Divine prestige.<\/p>\n

And Abraham drew near, and said:
\n“Wilt Thou indeed sweep away the righteous
\nwith the wicked?
\nPeradventure there are fifty righteous within the city;
\nwilt Thou indeed sweep away and not forgive the place
\nfor the fifty righteous that are therein?
\nThat be far from Thee to do after this manner,
\nto slay the righteous with the wicked,
\nthat so the righteous should be as the wicked;
\nthat be far from Thee;
\nshall not the Judge of all the earth do justly?”
\n\u00e2\u20ac\u201dGenesis 18:23-25<\/p>\n

Right wouldest Thou be, O Lord,
\nWere I to contend with Thee,
\nYet will I reason with Thee:
\nWherefore doth the way of the wicked prosper?
\nWherefore are all they secure that deal very treacherously?
\nThou has planted them, yea, they have taken root;
\nThey grow, yea, they bring forth fruit;
\nThou art near in their mouth,
\nAnd far from their reins.
\n\u00e2\u20ac\u201dJeremiah 12:1-2<\/p><\/blockquote>\n

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189 <\/sup>See Schulweis, “Suffering and Evil,” p. 200.<\/p>\n

190 <\/sup>Cf. Ibn Gabirol, The Royal Crown.<\/em> “I will flee from Thee to Thyself, and I will shelter myself from Thy wrath in Thy shadow; and to the skirts of Thy mercies I will lay hold until Thou hast had mercy on me. I will not let Thee go until Thou hast blessed me.” Cited by Schulweis, “Suffering and Evil.”<\/p>\n

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hard cover page 49<\/p>\n

Awake, why sleepest Thou, O Lord?
\nArouse Thyself, cast not off forever.
\nWherefore hidest Thou Thy face,
\nAnd forgettest our affliction and our oppression?
\nFor our soul is bowed down to the dust;
\nOur belly cleaveth unto the earth.
\nArise for our help.
\nAnd redeem us for Thy mercy’s sake.
\n\u00e2\u20ac\u201dPsalms 44:24-27<\/p>\n

How long, O Lord, shall I cry,
\nAnd Thou wilt not hear?
\nI cry out unto Thee of violence,
\nAnd Thou wilt not save.
\nWhy doth Thou show me iniquity,
\nAnd beholdest mischief?
\nAnd why are spoiling and violence before me?
\nSo that there is strife, and contention ariseth.
\n\u00e2\u20ac\u201dHabakkuk 1:2-3<\/p>\n

Thou that art of eyes too pure to behold evil,
\nAnd that canst not look onto mischief,
\nWherefore lookest Thou, when they deal treacherously,
\nAnd boldest Thy peace, when the wicked swalloweth up
\nThe man that is more righteous than he?
\n\u00e2\u20ac\u201dHabakkuk 1:13<\/p>\n

As God liveth, who hath taken away my right;
\nAnd the Almighty, who hath dealt bitterly with me;
\nAll the while my breath is in me,
\nAnd the spirit of God is in my nostrils,
\nSurely my lips shall not speak unrighteousness,
\nNeither shall my tongue utter deceit;
\nFar be it from me that I should justify you.
\n\u00e2\u20ac\u201dJob 27:2-6<\/p><\/blockquote>\n

God, where art Thou? Where is the God of justice?
\n\u00e2\u20ac\u201dMalachi 2: 17<\/p>\n

In theological development, what appears to be a non-rational Divine morality is oft blamed on man’s finite capability<\/p>\n

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hard cover page 50<\/p>\n

of understanding, or on man’s sinfulness. God is thus defended at the expense of man. Man, however, resists being maneuvered into this defensive position. The “partner of God in creation” doggedly insists, as does Job, on a rational morality of the Divine.191<\/sup><\/p>\n

*<\/p>\n

Granted, there are many who need no answer to various challenging philosophical questions in order to be secure in their faith. Granted, their approach is viable. Granted, Judaism may be approached on different levels. Yet those who quest for an integrated underlying philosophical structure may legitimately claim the right to a palatable response. And Judaism is sufficiently internally cohesive to provide one. Do we not have the self-confidence that the philosophical structure is ultimately cogent? Five hundred years after Golden Age of Judaism, is there to be “no room at the inn” for the intellectually demanding?<\/p>\n

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191 <\/sup>“Though He slay me, yet I will trust in Him, but 1will argue my ways before Him” (Job 13:15).<\/p>\n

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