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Putting God Second: How to Save Religion from Itself
Why have the monotheistic religions failed to produce societies that live up to their ethical ideals? A prominent rabbi answers this question by looking at his own faith and offering a way for religion to heal itself.In Putting God Second, Rabbi Donniel Hartman tackles one of modern life’s most urgent and vexing Why are the great monotheistic faiths—Judaism, Christianity, and Islam—chronically unable to fulfill their own self-professed goal of creating individuals infused with moral sensitivity and societies governed by the highest ethical standards?To answer this question, Hartman takes a sober look at the moral peaks and valleys of his own tradition, Judaism, and diagnoses it with clarity, creativity, and erudition. He rejects both the sweeping denouncements of those who view religion as an inherent impediment to moral progress and the apologetics of fundamentalists who proclaim religion’s moral perfection against all evidence to the contrary.Hartman identifies the primary source of religion’s moral failure in what he terms its “autoimmune disease,” or the way religions so often undermine their own deepest values. While God obligates the good and calls us into its service, Hartman argues, God simultaneously and inadvertently makes us morally blind. The nature of this self-defeating condition is that the human religious desire to live in relationship with God often distracts religious believers from their traditions’ core moral truths.The answer Hartman offers is put God second. In order to fulfill religion’s true vision for humanity—an uncompromising focus on the ethical treatment of others—religious believers must hold their traditions accountable to the highest independent moral standards. Decency toward one’s neighbor must always take precedence over acts of religious devotion, and ethical piety must trump ritual piety. For as long as devotion to God comes first, responsibility to other people will trail far, far behind.In this book, Judaism serves as a template for how the challenge might be addressed by those of other faiths, whose sacred scriptures similarly evoke both the sublime heights of human aspiration and the depths of narcissistic moral blindness. In Putting God Second, Rabbi Hartman offers a lucid analysis of religion’s flaws, as well as a compelling resource, and vision, for its repair.
194 pages, Kindle Edition
First published March 8, 2016
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March 17, 2018
I don’t remember how this book came to my attention, but I decided to read it because of its provocative title. The author is a rabbi and the President of Shalom Hartman Institute in Jerusalem. He’s evidently Orthodox, but he can’t be that orthodox.
I was unfamiliar with him and his institute, but I thought his title was a teaser and that he must really have written about why and how to put God first. Actually, he didn’t. Yes, his final chapter is called “Putting God First by Putting God Second,” but his point remains unchanged.
He begins by asking why monotheistic religious believers fall so far short of the best of human virtues and instead advance war and violence, and often indifference to each other. The traditional answer would be to blame human weakness but he rejects that. He blames religion instead. Because he is a rabbi and is a practitioner of Judaism, he looks at religion through that lens. He leaves to adherents of Christianity and Islam to decide if what’s true of Judaism is applicable to their faiths as well.
He posits that monotheistic religions have an autoimmune disease, a critical flaw contained within religion itself. Its symptoms are “God intoxication” and “God manipulation.” God Intoxication, according to Hartman, shows itself when adherents believe that demonstrating loyalty and fidelity to God's will is more important than sensitivity and regard for one’s fellow human beings and even for oneself. The consequences or effects of such behavior, he claims, lead to divinely sanctioned indifference to the needs of others. “This consuming vision of God eclipses not merely one's moral impulses but also one's awareness of, and regard for, the world. If the world is unimportant, moral responsibility to its inhabitants loses meaningful significance.”
Many are intoxicated with God to the point of irrational allegiance. He uses Abraham’s willingness to sacrifice his son Isaac as a prime example. Abraham was God-intoxicated and apparently oblivious to the consequences for his son Isaac and for Sarah his mother. Fortunately, God stopped him. His touchstone for not falling sway to God Intoxication is Rabbi Hillel the Elder’s dictum: “What is hateful to you, do not do to your neighbor. This is the whole Torah. The rest is commentary.” Decency to one’s neighbor must always take precedence over acts of religious devotion. As long as devotion to God comes first, Hartman argues, responsibility to other people will fall far behind.
If Abraham erred when he thought sacrificing Isaac was a necessary proof of his putting God first, he also showed the right stuff when he argued with God against destroying the people of Sodom. Hartman goes on to cite many texts and examples from the Hebrew Bible (Christianity’s Old Testament) to make his point. In all examples, he argues, if the consequence of following the letter of the law causes neglect of fellow human beings, ethical considerations must come first. God, or the idea of what God wants, second.
God Manipulation enables believers to justify unrestrained self-interest. It evidences itself when people believe that God is on the side of their particular faith tradition and blesses and nurtures their actions over and against those of believers of other faiths. This thinking has led to the cycles of religiously induced violence seen throughout human history. In the Jewish world, in particular, Hartman calls out the rigid right who are too willing to sacrifice lives for land, making “God” the world’s harshest real estate agent. He also calls out those who squelch necessary political debate over complicated dilemmas with sweeping absolutes, making “God” the world’s most simplistic politician.
“For those who claim to own God,” he says, "there is no sin that cannot be purified, sanctified, and ultimately transformed into a virtue.” (Wow! I am reminded of the Right Wing evangelicals’ arguments for excusing Trump.) He calls on believers to renounce the sin of certainty. The certainty that I have the truth and others do not. The certainty that I am right and others wrong. The certainty that I am good and others bad. The certainty that I love my country and others do not. He asks those who are literalists in their interpretation of their sacred texts and those who reject them because of their inconsistencies and short comings to consider human imperfection and scriptural limits. “The unique nature of the revelatory moment – be it during the life of Moses, Jesus, or Muhammad—is by definition not a pure expression of God’s will. Instead, it must be viewed as an expression of God’s will filtered through the mindset and mores of its intended audience. Since the purpose of revelation is to communicate that will to a human audience, it must be refracted through the lens of what that audience can understand at that time.”
Hartman is a rational theologian and also can be a sophisticated one when he writes about the ultimate otherness of God. But back to Abraham. Abraham wonders how he can dare argue with God. But he does. He challenges God’s wisdom, compassion, and judgment when he pleads for the innocent people in Sodom. He has hutzpah; he takes responsibility for his fellow human beings, putting them first. And God blessed Abraham. So Hartman writes:
“When a self-confident human encounters God, he or she can catalyze the God Manipulation that blinds humanity to the needs of others . . . . The moral blindness of the humble believer that is the essence of God Intoxication must be countered precisely by the sense of empowered self-worth that demands that human beings be put first. It is the latter that challenges us to live in a dynamic covenantal relationship with God; to govern and manage the world that God loves; to see God’s creatures and care about their needs; and consequently engage in acts of justice and kindness toward a humanity and a world that God values.”
Hartman recognizes that some of his conclusions will be controversial but he believes that religion must be saved from its autoimmune disease in order to survive or, perhaps, to thrive. I cannot speak for Islam, but some Christians may argue that if Hartman had written about Jesus and the New Testament, his views could have been different. The last 2000 years of history would not seem to support that argument.
I was unfamiliar with him and his institute, but I thought his title was a teaser and that he must really have written about why and how to put God first. Actually, he didn’t. Yes, his final chapter is called “Putting God First by Putting God Second,” but his point remains unchanged.
He begins by asking why monotheistic religious believers fall so far short of the best of human virtues and instead advance war and violence, and often indifference to each other. The traditional answer would be to blame human weakness but he rejects that. He blames religion instead. Because he is a rabbi and is a practitioner of Judaism, he looks at religion through that lens. He leaves to adherents of Christianity and Islam to decide if what’s true of Judaism is applicable to their faiths as well.
He posits that monotheistic religions have an autoimmune disease, a critical flaw contained within religion itself. Its symptoms are “God intoxication” and “God manipulation.” God Intoxication, according to Hartman, shows itself when adherents believe that demonstrating loyalty and fidelity to God's will is more important than sensitivity and regard for one’s fellow human beings and even for oneself. The consequences or effects of such behavior, he claims, lead to divinely sanctioned indifference to the needs of others. “This consuming vision of God eclipses not merely one's moral impulses but also one's awareness of, and regard for, the world. If the world is unimportant, moral responsibility to its inhabitants loses meaningful significance.”
Many are intoxicated with God to the point of irrational allegiance. He uses Abraham’s willingness to sacrifice his son Isaac as a prime example. Abraham was God-intoxicated and apparently oblivious to the consequences for his son Isaac and for Sarah his mother. Fortunately, God stopped him. His touchstone for not falling sway to God Intoxication is Rabbi Hillel the Elder’s dictum: “What is hateful to you, do not do to your neighbor. This is the whole Torah. The rest is commentary.” Decency to one’s neighbor must always take precedence over acts of religious devotion. As long as devotion to God comes first, Hartman argues, responsibility to other people will fall far behind.
If Abraham erred when he thought sacrificing Isaac was a necessary proof of his putting God first, he also showed the right stuff when he argued with God against destroying the people of Sodom. Hartman goes on to cite many texts and examples from the Hebrew Bible (Christianity’s Old Testament) to make his point. In all examples, he argues, if the consequence of following the letter of the law causes neglect of fellow human beings, ethical considerations must come first. God, or the idea of what God wants, second.
God Manipulation enables believers to justify unrestrained self-interest. It evidences itself when people believe that God is on the side of their particular faith tradition and blesses and nurtures their actions over and against those of believers of other faiths. This thinking has led to the cycles of religiously induced violence seen throughout human history. In the Jewish world, in particular, Hartman calls out the rigid right who are too willing to sacrifice lives for land, making “God” the world’s harshest real estate agent. He also calls out those who squelch necessary political debate over complicated dilemmas with sweeping absolutes, making “God” the world’s most simplistic politician.
“For those who claim to own God,” he says, "there is no sin that cannot be purified, sanctified, and ultimately transformed into a virtue.” (Wow! I am reminded of the Right Wing evangelicals’ arguments for excusing Trump.) He calls on believers to renounce the sin of certainty. The certainty that I have the truth and others do not. The certainty that I am right and others wrong. The certainty that I am good and others bad. The certainty that I love my country and others do not. He asks those who are literalists in their interpretation of their sacred texts and those who reject them because of their inconsistencies and short comings to consider human imperfection and scriptural limits. “The unique nature of the revelatory moment – be it during the life of Moses, Jesus, or Muhammad—is by definition not a pure expression of God’s will. Instead, it must be viewed as an expression of God’s will filtered through the mindset and mores of its intended audience. Since the purpose of revelation is to communicate that will to a human audience, it must be refracted through the lens of what that audience can understand at that time.”
Hartman is a rational theologian and also can be a sophisticated one when he writes about the ultimate otherness of God. But back to Abraham. Abraham wonders how he can dare argue with God. But he does. He challenges God’s wisdom, compassion, and judgment when he pleads for the innocent people in Sodom. He has hutzpah; he takes responsibility for his fellow human beings, putting them first. And God blessed Abraham. So Hartman writes:
“When a self-confident human encounters God, he or she can catalyze the God Manipulation that blinds humanity to the needs of others . . . . The moral blindness of the humble believer that is the essence of God Intoxication must be countered precisely by the sense of empowered self-worth that demands that human beings be put first. It is the latter that challenges us to live in a dynamic covenantal relationship with God; to govern and manage the world that God loves; to see God’s creatures and care about their needs; and consequently engage in acts of justice and kindness toward a humanity and a world that God values.”
Hartman recognizes that some of his conclusions will be controversial but he believes that religion must be saved from its autoimmune disease in order to survive or, perhaps, to thrive. I cannot speak for Islam, but some Christians may argue that if Hartman had written about Jesus and the New Testament, his views could have been different. The last 2000 years of history would not seem to support that argument.
May 16, 2019
Religion does not inevitably lead to moral excellence. In many cases, it leads to mediocrity, or worse. Hartman, both a rabbi and the son of a rabbi in Israel, accepts this reality. He does not point the finger at other religions, but focuses on his own: Judaism. He points out that it is nothing new, that since its inception Judaism has been filled with horrible characters. However, instead of writing that religion should be finally put aside as outdated science, or the other extreme, that it should be defended in total, he takes a third path. He believes religion can be a force for good or evil, depending on how it is appropriated, and does this by identifying three problems and a solution for them.
The first problem is intoxication. The difference between medicine and poison is the dosage. Unfortunately, even 'doctors' abuse their own medicine, sometimes making the local pharmacy a den of druggies. It's a sad indictment of the local religious community. However, instead of harshly rebuking laymen and clergy alike, Hartman suggests that the God-intoxicated take a step back. The presence of God should not get us so high we forget everything else in this life but our own happiness; it should not lead to a total devotion that is ultimately not devotion at all, making us completely oblivious to the needs of society.
The second problem is manipulation. While God commands us, an idol lets us lead. Idols can even have God's name, like the Golden Calf. Hartman sees God-intoxication as an escape, and God-manipulation an exploitative engagement with the world. While it is more active, it does so with the assurance that God is behind every thought and decision. One is not merely allowed to be a narcissist, one is practically called to it. The individual uses God to support his agenda in the world, and never considers the actual needs of others, be it spouse, children, or society at large.
The third problem is a quest for certainty. Bibliology, the nature of Scripture, also takes up a part of this work. While I may disagree with some of it, his hermeneutics or science of interpretation can be accepted by liberals and conservatives alike to some extent. Clearly context matters, and God has not revealed everything at one time, but through stages, many of which are no longer relevant to the 21st century. No matter what one's view is, it is clear that applying Scripture to life is an extremely challenging task. Unfortunately, a need to obscure this fact can be rooted in an artificial need for certainty. We can presume to know what we do not know, and as a result cast aside God and humanity in the process without properly dealing with the underlying anxiety.
How does Hartman solve these three issues? Humility. After citing Maimonides, Akiva, Hillel, Shemmai, Heschel, and other rabbis, he closes with C.S. Lewis, a known Christian writer. Humility "is not thinking less of oneself, but thinking of oneself less"; pride "is the complete anti-God state of mind." When approaching God, we should be careful not to use Him as a way of getting high. Life is suffering, but not just for us. He wants to enter our life, not to make us escape artists, but to help us get back on track and express the same concern for the suffering of others. Pain killers are supposed to help one endure the healing process, not become a way of life. Likewise, the dignity of being in covenant with God should help us see our value, not at the exclusion of all others, but as one called to serve all others -- they too are in God's image. God would never support lording our relationship over others; if anything, He would want us to use it to help them reach their potential. Finally, there is a Talmudic citation that says Israel was sacked by the Romans because they did not go "beyond the law." Regardless of how one interprets Scripture, it is important to always seek the spirit of the law, to not focus on doing as little as possible, staying within the safety of divine command. One should seek instead to aim as high as possible, loving God by loving humanity. We may use the law for our selfish purpose, or make it a baseline of behavior to which we always seek to do more. After all, God has not done as little as possible for us.
Humility helps us to accept our suffering, our calling, and replace uncertainty with the conviction that serving other people to our greatest capacity is always going to be the right and best thing to do. God does not have to be a source of human evil or mediocre morality; if He is honored, He can lead us from being selfish to mediocre, and then good to ultimately great.
The first problem is intoxication. The difference between medicine and poison is the dosage. Unfortunately, even 'doctors' abuse their own medicine, sometimes making the local pharmacy a den of druggies. It's a sad indictment of the local religious community. However, instead of harshly rebuking laymen and clergy alike, Hartman suggests that the God-intoxicated take a step back. The presence of God should not get us so high we forget everything else in this life but our own happiness; it should not lead to a total devotion that is ultimately not devotion at all, making us completely oblivious to the needs of society.
The second problem is manipulation. While God commands us, an idol lets us lead. Idols can even have God's name, like the Golden Calf. Hartman sees God-intoxication as an escape, and God-manipulation an exploitative engagement with the world. While it is more active, it does so with the assurance that God is behind every thought and decision. One is not merely allowed to be a narcissist, one is practically called to it. The individual uses God to support his agenda in the world, and never considers the actual needs of others, be it spouse, children, or society at large.
The third problem is a quest for certainty. Bibliology, the nature of Scripture, also takes up a part of this work. While I may disagree with some of it, his hermeneutics or science of interpretation can be accepted by liberals and conservatives alike to some extent. Clearly context matters, and God has not revealed everything at one time, but through stages, many of which are no longer relevant to the 21st century. No matter what one's view is, it is clear that applying Scripture to life is an extremely challenging task. Unfortunately, a need to obscure this fact can be rooted in an artificial need for certainty. We can presume to know what we do not know, and as a result cast aside God and humanity in the process without properly dealing with the underlying anxiety.
How does Hartman solve these three issues? Humility. After citing Maimonides, Akiva, Hillel, Shemmai, Heschel, and other rabbis, he closes with C.S. Lewis, a known Christian writer. Humility "is not thinking less of oneself, but thinking of oneself less"; pride "is the complete anti-God state of mind." When approaching God, we should be careful not to use Him as a way of getting high. Life is suffering, but not just for us. He wants to enter our life, not to make us escape artists, but to help us get back on track and express the same concern for the suffering of others. Pain killers are supposed to help one endure the healing process, not become a way of life. Likewise, the dignity of being in covenant with God should help us see our value, not at the exclusion of all others, but as one called to serve all others -- they too are in God's image. God would never support lording our relationship over others; if anything, He would want us to use it to help them reach their potential. Finally, there is a Talmudic citation that says Israel was sacked by the Romans because they did not go "beyond the law." Regardless of how one interprets Scripture, it is important to always seek the spirit of the law, to not focus on doing as little as possible, staying within the safety of divine command. One should seek instead to aim as high as possible, loving God by loving humanity. We may use the law for our selfish purpose, or make it a baseline of behavior to which we always seek to do more. After all, God has not done as little as possible for us.
Humility helps us to accept our suffering, our calling, and replace uncertainty with the conviction that serving other people to our greatest capacity is always going to be the right and best thing to do. God does not have to be a source of human evil or mediocre morality; if He is honored, He can lead us from being selfish to mediocre, and then good to ultimately great.
September 6, 2016
Putting God Second is more scholarly and academic than I typically choose to read but Rabbi Kurtz will be discussing it at North Suburban Synagogue Beth El on September 10 and Rabbi Donniel Hartman is coming on October 30 so I was interested to read the book.
Rabbi Hartman argues:
- "the failure of religion to produce individuals and societies that champion the values advocated in them is both puzzling and deeply unsettling." (p.8-9)
- "a life of faith, while obligating moral sensitivity, also very often activates a critical flaw that supports and encourages immoral impulses." (p.14)
- "God's presence, and the human religious desire to live in relationship with God, often distracts religion's adherents from their traditions' core moral truths." (p.14)
- "For as long as devotion to God comes first, responsibility to other people - God's true purpose for humanity - will trail far, far behind." (p.69)
- "We come close to God by putting God second, precisely as God has commanded us to do. Thus, truly to walk with God is to walk with human beings through all of our shared struggles and needs." (p.88)
- "the primary cause of the spiritual autoimmune disease that can plague monotheistic religions comes directly from the potential for God and religion to be manipulated in a way that quiets the voices of moral conscience, draping self-interest in a cloak of pious devotion and stripping those defined as 'other' of moral status" (p.89)
It was particularly interesting to reads parts of this book right after I finished reading All Who Go Do Not Return by Shulem Deen. And, I found Rabbi Hartman's treatment of the binding of Isaac in Chapter 2 and of Hillel's teaching (what is hateful to you, do not do to your neighbor . . .) in Chapter 3 to be really enlightening.
Rabbi Hartman argues:
- "the failure of religion to produce individuals and societies that champion the values advocated in them is both puzzling and deeply unsettling." (p.8-9)
- "a life of faith, while obligating moral sensitivity, also very often activates a critical flaw that supports and encourages immoral impulses." (p.14)
- "God's presence, and the human religious desire to live in relationship with God, often distracts religion's adherents from their traditions' core moral truths." (p.14)
- "For as long as devotion to God comes first, responsibility to other people - God's true purpose for humanity - will trail far, far behind." (p.69)
- "We come close to God by putting God second, precisely as God has commanded us to do. Thus, truly to walk with God is to walk with human beings through all of our shared struggles and needs." (p.88)
- "the primary cause of the spiritual autoimmune disease that can plague monotheistic religions comes directly from the potential for God and religion to be manipulated in a way that quiets the voices of moral conscience, draping self-interest in a cloak of pious devotion and stripping those defined as 'other' of moral status" (p.89)
It was particularly interesting to reads parts of this book right after I finished reading All Who Go Do Not Return by Shulem Deen. And, I found Rabbi Hartman's treatment of the binding of Isaac in Chapter 2 and of Hillel's teaching (what is hateful to you, do not do to your neighbor . . .) in Chapter 3 to be really enlightening.
August 1, 2017
WOW is not a big enough word to apply to this book. It is explosive, so maybe POW would be a better way to describe it.
Yes, the title is striking and will turn many off without even picking it up, let alone reading it. But they will be missing out on some extremely thoughtful words, paragraphs, concepts on which to ponder.
Some have complained they can't understand this book because it is written from a Jewish perspective...hogwash. If you know any Christian theology at all, you can easily see how these ideas apply to Christianity as well...and quite easily. After all, Christians certainly use the Torah and Prophets and other portions of the Jewish Testament (what some Christians still refer to as the "Old" Testament). Plus, Jesus was a Jew and I believe one can easily see where Jesus was going with his teachings unless you deny Jesus' Jewishness (and Jesus did remain a Jew his entire life, including his execution).
God Manipulation and God Intoxication are laid out clearly and example given throughout the book. These two concepts are fairly simple to pick out among any of the three Abrahamic faiths. Too much emphasis on either leads to a corruption of faith and distancing from one's life among others.
I highly recommend reading this book if you are at all interested in ANY religion...it is not a hard read, it does not use jargon, it is full of explanations. It took me quite some time to get through the book because I had to stop every couple of pages (and sometimes paragraphs) to let it all sink in and see where it applies in my own life and that of anyone of any faith.
It is worth the time to read and absorb this message.
Yes, the title is striking and will turn many off without even picking it up, let alone reading it. But they will be missing out on some extremely thoughtful words, paragraphs, concepts on which to ponder.
Some have complained they can't understand this book because it is written from a Jewish perspective...hogwash. If you know any Christian theology at all, you can easily see how these ideas apply to Christianity as well...and quite easily. After all, Christians certainly use the Torah and Prophets and other portions of the Jewish Testament (what some Christians still refer to as the "Old" Testament). Plus, Jesus was a Jew and I believe one can easily see where Jesus was going with his teachings unless you deny Jesus' Jewishness (and Jesus did remain a Jew his entire life, including his execution).
God Manipulation and God Intoxication are laid out clearly and example given throughout the book. These two concepts are fairly simple to pick out among any of the three Abrahamic faiths. Too much emphasis on either leads to a corruption of faith and distancing from one's life among others.
I highly recommend reading this book if you are at all interested in ANY religion...it is not a hard read, it does not use jargon, it is full of explanations. It took me quite some time to get through the book because I had to stop every couple of pages (and sometimes paragraphs) to let it all sink in and see where it applies in my own life and that of anyone of any faith.
It is worth the time to read and absorb this message.
September 23, 2021
A dense and compelling read, this book helps shine a light on monotheism's biggest questions: if religion is supposed to make us more ethical, why is evil so often committed in God's name? What can be done about it? If I had to describe this book in one word, it would be "thought-provoking."
What I liked
gender-neutral God language
Rabbi Hartman uses gender-neutral language whenever he refers to God, using words such as Godself rather than Himself, except when quoting primary sources. To me, this came across as thoughtful and compassionate. It helped to underscore the book's point of caring for the dignity of humans.
insights from the Talmud
This book is chock-full of interesting stories from the Talmud. Many of these stories will be familiar to those who have a passing familiarity with the Talmud - such as the parable Rabbi Yochai and the cave.
core argument
The core argument of the book is deeply compelling, and I believe it is one that every religious person should hear.
To him, monotheism has an auto-immune disease: there is something about religiosity that inspires people to forget about human needs and dignity. He calls this God Intoxication and God Manipulation.
God Intoxication is what happens when a religious person is completely subsumed in their religious identity. As the rabbi says on page 46, "God intoxication creates individuals who yearn to show indifference to themselves [and others] as evidence of their nonindifference to God." He illustrates this idea with the Biblical story of the akeidah, the binding of Isaac. On page 47, Rabbi Hartman writes:
"The moment [Abraham] hears God's commanding voice, he ceases to see the boy standing next to him. Abraham's personality-his desires, values, and commitments—disappears the moment the word of God penetrates his consciousness. His intoxication with the divine eclipses all human concerns. God commands the ethical, obligating us to see and not remain indifferent. Yet God's very presence can exert such a powerful gravitational force as to completely shift the rules of the game, the parameters of what we are able, or allow ourselves, to see. "I set God before me at all times.” (Psalm 16:8) This is the essential feature of the autoimmune disease of God Intoxication."
God Manipulation is when religious people mistake their will for God's. On page 89, he writes:
The primary cause of the spiritual autoimmune disease that can plague monotheistic religions comes directly from the potential for God and religion to be manipulated in a way that quiets the voices of moral conscience, draping self-interest in a cloak of pious devotion and stripping those defined as 'other' of moral status. He also writes about how for certain dogmatic religious people, "there is no sin that cannot be purified, sanctified, and ultimately transformed into a virtue."
He promotes the idea that moral goodness can exist outside of religion - even outside of God - and that as rational, intelligent beings created in God's image, we have the ability to determine what is good.
Only when religious people can point to a standard of right and good and just, grounded in an independent moral conscience, can we prevent the systemic, pseudo-pious violation of basic
morality toward others that has been such a prominent and persistent feature of religious life. When the ethical is autonomous, God cannot sanction indifference toward those deemed not to have been “chosen,” for moral duty to the other both precedes and supersedes any tradition that might appear to sanction such discrimination. It severely limits the ability of religion to define (and continually redefine) the standards of the good in self-interested, self-aggrandizing ways. When religion no longer has (or indeed makes any claim to) the authority to determine the good, all religious doctrine must adhere to autonomous ethical standards. No exceptions, exemptions, or loopholes in the name of God can ever apply.
Some will definitely find this idea contentious, but Rabbi Hartman's book comes from a place of obvious love - love of God and love of his spiritual tradition. He demonstrates that by putting God second we can put God's will first.
Some quotes that resonated with me:
page 124 - The God Who yearns to be in relationship with humankind, and who provides for the average believer a sacred scripture that empowers humankind to enter that relationship, is by definition constrained by the abilities and sensibilities of the human being with whom God is in conversation. The anthropocentric nature of revelation requires that it be bound in a particular place and time and speak the language of the human beings of that culture and era, with all of their moral and psychological imperfections
page 126 - Scripture is not intended to reflect the perfect will of God but the stage of human development at which it was given. It offers a revealing window not into the ultimate depth of Define desire but a far more pragmatic calculation about what people in a particular historical era, with all their imperfections, are capable of doing
What I am ambivalent about
The book, despite its brevity, is quite dense. It has been a long time since I've read something that required me to take notes. I wasn't put off by this challenge, but others might be.
Even though it is meant to be a blueprint for critiquing all monotheistic religions, it is from a Jewish perspective. This is both good and potentially not so good. Since it is written by a rabbi, it has an insider's view on the flaws within Judaism. An insider's critique is likely to be better received by the faithful. But the Jewish perspective is also not so good since it means that those who are not Jewish yet wish to read the book might have a hard time understanding or find it less relevant. I think the title will also scare off the people who need to read the book the most.
Conclusion
More and more people are becoming agnostic/atheist/secular and leaving their religions behind. And no wonder: religious institutions have been cruel, hypocritical, self-serving, greedy, and in some cases down-right evil. If we wish to create healthier religious communities, we can't be afraid to ask hard questions. You don't have to agree with the conclusions Rabbi Hartman has, but asking the questions he has asked is important. Facing such monumental problems can be difficult, but for the future of religion, I think it needs to be done. This book offers valuable insight into that endeavor.
What I liked
gender-neutral God language
Rabbi Hartman uses gender-neutral language whenever he refers to God, using words such as Godself rather than Himself, except when quoting primary sources. To me, this came across as thoughtful and compassionate. It helped to underscore the book's point of caring for the dignity of humans.
insights from the Talmud
This book is chock-full of interesting stories from the Talmud. Many of these stories will be familiar to those who have a passing familiarity with the Talmud - such as the parable Rabbi Yochai and the cave.
core argument
The core argument of the book is deeply compelling, and I believe it is one that every religious person should hear.
To him, monotheism has an auto-immune disease: there is something about religiosity that inspires people to forget about human needs and dignity. He calls this God Intoxication and God Manipulation.
God Intoxication is what happens when a religious person is completely subsumed in their religious identity. As the rabbi says on page 46, "God intoxication creates individuals who yearn to show indifference to themselves [and others] as evidence of their nonindifference to God." He illustrates this idea with the Biblical story of the akeidah, the binding of Isaac. On page 47, Rabbi Hartman writes:
"The moment [Abraham] hears God's commanding voice, he ceases to see the boy standing next to him. Abraham's personality-his desires, values, and commitments—disappears the moment the word of God penetrates his consciousness. His intoxication with the divine eclipses all human concerns. God commands the ethical, obligating us to see and not remain indifferent. Yet God's very presence can exert such a powerful gravitational force as to completely shift the rules of the game, the parameters of what we are able, or allow ourselves, to see. "I set God before me at all times.” (Psalm 16:8) This is the essential feature of the autoimmune disease of God Intoxication."
God Manipulation is when religious people mistake their will for God's. On page 89, he writes:
The primary cause of the spiritual autoimmune disease that can plague monotheistic religions comes directly from the potential for God and religion to be manipulated in a way that quiets the voices of moral conscience, draping self-interest in a cloak of pious devotion and stripping those defined as 'other' of moral status. He also writes about how for certain dogmatic religious people, "there is no sin that cannot be purified, sanctified, and ultimately transformed into a virtue."
He promotes the idea that moral goodness can exist outside of religion - even outside of God - and that as rational, intelligent beings created in God's image, we have the ability to determine what is good.
Only when religious people can point to a standard of right and good and just, grounded in an independent moral conscience, can we prevent the systemic, pseudo-pious violation of basic
morality toward others that has been such a prominent and persistent feature of religious life. When the ethical is autonomous, God cannot sanction indifference toward those deemed not to have been “chosen,” for moral duty to the other both precedes and supersedes any tradition that might appear to sanction such discrimination. It severely limits the ability of religion to define (and continually redefine) the standards of the good in self-interested, self-aggrandizing ways. When religion no longer has (or indeed makes any claim to) the authority to determine the good, all religious doctrine must adhere to autonomous ethical standards. No exceptions, exemptions, or loopholes in the name of God can ever apply.
Some will definitely find this idea contentious, but Rabbi Hartman's book comes from a place of obvious love - love of God and love of his spiritual tradition. He demonstrates that by putting God second we can put God's will first.
Some quotes that resonated with me:
page 124 - The God Who yearns to be in relationship with humankind, and who provides for the average believer a sacred scripture that empowers humankind to enter that relationship, is by definition constrained by the abilities and sensibilities of the human being with whom God is in conversation. The anthropocentric nature of revelation requires that it be bound in a particular place and time and speak the language of the human beings of that culture and era, with all of their moral and psychological imperfections
page 126 - Scripture is not intended to reflect the perfect will of God but the stage of human development at which it was given. It offers a revealing window not into the ultimate depth of Define desire but a far more pragmatic calculation about what people in a particular historical era, with all their imperfections, are capable of doing
What I am ambivalent about
The book, despite its brevity, is quite dense. It has been a long time since I've read something that required me to take notes. I wasn't put off by this challenge, but others might be.
Even though it is meant to be a blueprint for critiquing all monotheistic religions, it is from a Jewish perspective. This is both good and potentially not so good. Since it is written by a rabbi, it has an insider's view on the flaws within Judaism. An insider's critique is likely to be better received by the faithful. But the Jewish perspective is also not so good since it means that those who are not Jewish yet wish to read the book might have a hard time understanding or find it less relevant. I think the title will also scare off the people who need to read the book the most.
Conclusion
More and more people are becoming agnostic/atheist/secular and leaving their religions behind. And no wonder: religious institutions have been cruel, hypocritical, self-serving, greedy, and in some cases down-right evil. If we wish to create healthier religious communities, we can't be afraid to ask hard questions. You don't have to agree with the conclusions Rabbi Hartman has, but asking the questions he has asked is important. Facing such monumental problems can be difficult, but for the future of religion, I think it needs to be done. This book offers valuable insight into that endeavor.
June 14, 2018
This title sounds like heresy, doesn't it? It captured my imagination immediately, however the thesis was unfamiliar ground for me and I had to read it chapter by chapter and let it digest between chapters.
From the earliest of times, leaders have felt that they had a heavenly mandate to rule (consider Ancient China, the Maya, the Romans and Egyptians, the Europeans kings). Today, we have many groups fighting one another because 'God is on our side'. In their religious righteousness, they are murdering all who are in their way. It is a madness, the disease of the 21st century. Not only do we need to save religion but civilization.
The religion we are practicing in the name of the divine is killing us. It is the antithesis of the morality set forth by the three main monotheistic religions Rabbi Hartman sets forth the way to adhere to our religious convictions and save ourselves from self-destruction.
If all the religious leaders of today would heed his lesson, can we save our civilization?
November 19, 2016
It took me awhile to read this book. While it was well written in easy to understand language, the subject itself was complex and dense. I would stop and think about what I was reading, trying to absorb his ideas and parse out the meanings of his lessons. Each chapter was the same exercise in stopping…then thinking…then thinking some more. Then I would put the book down and think some more.
There are plenty of reviews out there that tell you what the book is about so I won’t bother doing that here. So I’ll just say that I’m going to read this book again because Rabbi Hartman’s interpretations and conclusions are so enlightening and freeing. And…beautifully well articulated.
I won this book in exchange for a review and I’m so happy I did. This book is a keeper.
There are plenty of reviews out there that tell you what the book is about so I won’t bother doing that here. So I’ll just say that I’m going to read this book again because Rabbi Hartman’s interpretations and conclusions are so enlightening and freeing. And…beautifully well articulated.
I won this book in exchange for a review and I’m so happy I did. This book is a keeper.
July 21, 2016
R' Hartman has given his new book a provocative title, but the content is much less dramatic. While he calls for the primacy of the ethical imperative, in a sense it's a call for balance between extremes that demand absolute obedience to God without concern for wider meaning, or alternatively, ethics that exist without the religious dimension. It's primarily a call for religion to right itself and recognize that it's through ethics that we demonstrate our commitment to faith.
The message isn't radical, but it's well argued, though brief.
The message isn't radical, but it's well argued, though brief.
August 22, 2022
4.5 stars. I think any person of faith should read this book, regardless of if you're Jewish or not. A solid look at some of the pitfalls of religion with ideas and thoughts on how to overcome those and return to a moral, ethical center. I learned a lot, encountered new ideas, and was nicely challenged by this book.
July 12, 2017
Not so much a fan of this one. I'm not Jewish number one, so I found parts of it hard to understand. I don't think that I liked the author very much. The writing style wasn't comfortable for me. I got this book from the author to review.
November 5, 2023
Donniel Hartman is a remarkable man, a scholar and a teacher. He writes eloquently. This book is about religion and how not to misuse it. He makes the case for decency toward others being the highest imperative rather than religious adherence and zealotry.
August 17, 2020
Enjoyed the premise and food for thought. Could have been a pamphlet, though.
March 8, 2016
I was privileged to spend a bit over three years as Rabbi Hartman's student at the Shalom Hartman Institute in the Rabbinic Leadership Initiative. Reading his new book was a refresher in so much if the Torah he taught us (and teaches us) over those years. Reading Putting God Second was a inspiring re-engagement with his important Torah and the texts he brought us along the way.
More importantly, it invites the reader to take that journey - a vitally important journey in our time, so that we might have a chance at resetting our world into a balance which would please our Creator.
More importantly, it invites the reader to take that journey - a vitally important journey in our time, so that we might have a chance at resetting our world into a balance which would please our Creator.
February 17, 2016
I received this book for free from Goodreads First Reads in exchange for an honest review....
I was torn with this book. I liked it, I enjoyed it, I thought it had some brilliant perspectives and opinions, yet there was so much I disagreed with on such a high level that it made me dislike this book strongly. "Putting God Second" is a great book, but only if you agree with where the author takes you.
I was torn with this book. I liked it, I enjoyed it, I thought it had some brilliant perspectives and opinions, yet there was so much I disagreed with on such a high level that it made me dislike this book strongly. "Putting God Second" is a great book, but only if you agree with where the author takes you.
May 15, 2016
See my review at http://www.thereportergroup.org/Artic...
May 22, 2016
An honest and thoughtful look by an insider about where religion goes wrong and what can be done about it.
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