Putting God Second

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 questions: 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 this: 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.

Countless stories. One incredible ending. A major league baseball player. a Tennessee pastor. A reality TV star. a single mom. A multi-platinum rocker. What do these people have in common? They’ve all hit bottom. And none of them stayed there. Famous or unfamiliar, these are the stories of real people who reached the end of their strength, the end of their control, and found the most surprising truths. It taught them not to rely on self or substance but to lean on the only completely reliable source of love, hope, and freedom: the God who created them. Shocking in their honesty, inspiring in their courage, these testimonies are critical reminders that no one is too far from God to find him. Join these and thousands more who have discovered the lifechanging power in putting God first and proclaiming, “I am Second.”

Many scholars find the legal metaphor of an Oath of Innocence inappropriate, though for different reasons. Some liberal scholars opt for an aesthetic, not a moral, resolution of the question of evil in the world. They find a sublime beauty in God's review of the animal and physical worlds, Behemoth and Leviathan. But that is all they find. They find no suggestions of moral purpose in God's creation and control of evil. Indeed, they feel none could be forthcoming. God is beyond good and evil so no moral resolution is possible. Since no moral resolution is possible, a legal mataphor such as a lawsuit dramatizing the moral question is inappropriate. They interpret Job to understand that position. And they interpret him to retract the lawsuit in its entirety. This author feels such liberal scholars miss a moral resolution for five reasons. (a) First, they fail to give adequate weight to Satan's first speech in heaven setting out the moral solution. (b) Second, they misinterpret Job's struggle with God to be a request for a restoration of his former position, rather than a request to know the reason behind evil in the world. (c) Third, they fail to appreciate the moral restrictions under which God has to operate. God cannot reveal any moral answers directly without defeating his very purpose in the creation and control of evil. As a result, they miss the suggestions of moral purpose in God's two speeches and the inferences God would have Job draw. (d) Fourth, they fail to fully appreciate the legal dynamics of the enforcement mechanism of Job's Oath of Innocence. In particular, they fail to appreciate the distinction between causal responsibility and moral blameworthiness. Thus, they do not understand God's comments concerning vindication and condemnation in his first speech to Job. And they do not understand Job's hesitation to proceed beyond his own vindication to a condemnation of God in Job's first speech to God. Ultimately, they fail to see Job's adjournment and continuation of his Oath of Innocence implied by the allusion to the story of Abraham and Sodom and Gomorrah in Job's final speech. (e) Finally, they fail to give full expression to God's ultimate judgement on Job. Job and only Job spoke rightly about God. In the face of such a judgement, there is no room to deny the ultimate propriety of the moral and legal question as a way of framing man's encounter with God. Some conservative scholars opt for a moral resolution of the question of evil in the world, but their resolution is equally unsatisfying. They interpret Job's so-called excessive words and his Oath of Innocence to be sins of presumption. Thus they would have Job retract his lawsuit in its entirety and repent morally for either his so-called excessive words, his raising of the lawsuit or both. This author feels such conservative scholars miss a satisfactory moral resolution for three reasons. (a) First, they fail to understand the depth of Satan's challenge to God. It is not merely that Job will curse God. It is that God is wrong in his judgement on Job's goodness. God missed sin in Job's life. Such scholars think their moral resolution is possible, because although Job sins, Job does not actually curse God. Their resolution actually makes Satan right in his challenge of God so that God should step down from his throne and destroy mankind. (b) Second, they fail to give proper weight to Job's blamelessness and integrity. The raising of the Oath of Innocence is an expression of that blamelessness and integrity. It is what God expects of Job, though he cannot tell him that directly. (c) Finally, they fail to give full expression of God's ultimate judgement on Job. Job and only Job spoke rightly about God. In the face of such a judgement, there is no room to attribute sin or wrongdoing to Job for either his so-called excessive words or for his Oath of Innocence. My personal interpretation charts a new middle course between these two-fold horrors

Suppose you could ask God any question and get an answer. What would it be? Young people all over the world have been asking those questions. So Neale Donald Walsch, author of the internationally bestselling Conversations with God series had another conversation. Conversations with God for Teens is a simple, clear, straight-to-the-point dialogue that answers teens questions about God, money, sex, love, and more. Conversations with God for Teens reads like a rap session at a church youth group, where teenagers discuss everything they ever wanted to know about life but were too afraid to ask God. Walsch acts as the verbal conduit, showing teenagers how easy it is to converse with the divine. When Claudia, age 16, from Perth, Australia, asks, "Why can't I just have sex with everybody? What's the big deal?", the answer God offers her is: "Nothing you do will ever be okay with everybody. 'Everybody' is a large word. The real question is can you have sex and have it be okay with you?" There's no doubt that the casual question-and-answer format will help make God feel welcoming and accessible to teens. Conversations with God for Teens is the perfect gift purchase for parents, grandparents, and anyone else who wants to provide accessible spiritual content for the teen(s) in their lives.

The Practice of the Presence of God is a spiritual classic written by Brother Lawrence, a 17th-century Carmelite monk. This small but impactful work is a compilation of letters and conversations attributed to Brother Lawrence, offering profound insights into cultivating a continuous awareness of the presence of God in everyday life.

Putting God Into Einstein's Equations: Energy of the Soul is the direct outcome of an unusual and unique collaboration by soul mates Marcia and Jerry Pollock spanning the spiritual and physical worlds. Marcia is deceased, and her contributions come from the powerful intelligent energy of her Divine soul, which is without her physical body in the spirit world. Jerry is alive with his Divine soul, which is constrained within his physical body on planet Earth. Communicating through thought-energy telepathy or channeling, the authors have written this exquisitely, simply explained book in their humble attempt of gratitude to bring new knowledge to the understanding of God's Essence and our world. The Creator Himself has endorsed our book, "TRUTH, LOVE AND WISDOM LIE WITHIN THESE PAGES." Putting God Into Einstein's Equations: Energy of the Soul is a provocative book that will stay with you long after you finish reading it. Have you ever wondered about how a psychic contacts a spirit or where God comes from? The book answers questions about God, the big bang, Einstein's Relativity Equations and how they fit in with God's energy, soul mates and love, the spirit world of souls, past lives, telepathic thought-energy communication, channeling, removing negative body-soul energy, intelligence of the soul, independent and combined functions of the soul versus the human brain, acquiring spirituality, miracles, resurrection and reincarnation, the Devil, good and evil, science and spirituality, Creation and Evolution, and how a new soul that God will give us in the future Messsianic Age at the End of Days will allow us to live for the eternity according to Einstein's Equations. God is energy and so is our Divine soul. Each of us receives a tiny "piece" of God's virtually infinite energy, and the difference between our energy and that of God is simply the enormous difference in order of magnitude when comparing God's energy to ours. The behavior of this energy mirrors the equations brilliantly originated and described by Albert Einstein with two exceptions -- the mass, m referenced in Einstein's famous equation, E=mc2, is a special Mass, M, originating in God's energy particles, and God's and our soul energy travels at one million times the speed of light, c, or 186 billion miles per second. In fact, this Mass is the source of the independent intelligence and sensory properties found in the soul of all human brains. Putting God Into Einstein's Equations: Energy of the Soul is a provocative and compelling book that weaves together empirical, scientific observation, academic research, and theoretical and theological considerations, bolstered by revelatory, first-hand testimony bearing witness to the existence of the Divine soul in both the physical and spirit worlds. Contained in the pages of Putting God Into Einstein's Equations are moving, personal reflections on the authors' life experiences, from the thrill of discovering one's true soul mate to both traumatic and joyous events like a descent into bipolar depression, Divine miracles, and the pain and loss associated with the death of a loved one. Equally explored and discussed are practical first hand experiential techniques for hypnotic-spiritual world regression and directing spiritual energy and using light to alleviate negative forces. Above all else, Putting God Into Einstein's Equations seeks to advance an awareness and comprehension of God, drawing upon points of reference as diverse as Qigong and yoga to the word of rabbinical scholars.

Life. It gets in the way. It robs us of our joy. It stresses us out. We get caught up in what s going on. A gentle reminder is just what we need to refocus and deal with the art of staying calm in the midst of adverse circumstances. In Keep Calm and Trust God, issues such as anxiety, worry, fear, stress, setbacks, failures, etc. will be addressed. The reader will find prayers, short narratives, scripture, poems and encouraging short stories all directed to how to keep your cool and trust God.

The factionalism and denominationalism of modern Jewry makes it supremely difficult to create a definition of the Jewish people. Instead of serving as a uniting force around which community is formed, Judaism has itself become a source of divisions. Consequently, attempts to identify beliefs or practices essential for membership in the Jewish people are almost doomed to failure.Aiming to take readers beyond the divisions that characterize modern Jewry, this book explores the ever contentious question of "who is a Jew." Through a historical survey of the shifting boundaries of Jewish identity and deviance over time, the book provides new insights into how Jewish law over the centuries has erected boundaries to govern and maintain the collective identity of the Jewish people. Drawing on these historical strategies the book identifies the causes and reasons that underlie them, and employs these in order to help construct a guide for creating a structure of boundaries relevant for contemporary Jewish existence.