Originally posted by Paul Dirac
I have only heard of the dog dying through a phone call with my parents, so I don't know what my brother is thinking.
But my point was to broaden the discussion from mere human suffering to the suffering of all species that have nerv ...[text shortened]... have some hope of coming over to the side of Rationalism some day.
[/i]I think this
exactly expresses the dilemma of Job—and the dilemma of Jewish monotheism (and even the more monistic versions, such as Hasidism, for that matter), which is nondualistic and unflinching in asserting that everything in nature ultimately has its source in God, and still says “baruch atah…” (blessed are you). Or, in Job’s words: “YHVH has given, and YHVH has taken away; blessed be the name of YHVH.”
I don’t think it’s so much a question of blessing God
for the suffering, though, but whether or not one can bless God anyway,
in spite of. For the more monistic expressions, where God is thought of as
ein sof—the infinite ground of being, rather than
a being as such—the question still remains: can one affirm an ultimate “goodness” to the whole thing, in spite of suffering, or not. Is the harmony of the Tao worthy of affirmation even in the face of the suffering of the rabbit when plucked by the hawk? God or no God, can we affirm life in the face of the suffering it includes? How? On what basis?
Job’s story is about human suffering, but insists that Job is blameless—as blameless as the rabbit.
I’m going to try to get to the library tomorrow and look for a copy of Kushner’s book. My recollection of it is that Kushner concludes that God is not omnipotent with respect to being able to prevent suffering—but don’t hold me to that.