Our Relationship to God

What is our relationship to God? Often, when we think of our relationship with God, we put the cart before the horse. But before we can really get there, we need to take a step back and look at a core aspect of God. If God exists, God would be fundamentally different from us. While we may be created in the image of God, an image is never a perfect reflection.

Our ways, our thoughts, are not the same as the ways and thoughts of God. Because of this, we are in a kind of paradox with God, as we are unable to plumb the depths of God or fully understand God. But at the same time, God wills to be known by us.

Our relationship to God then is asymmetrical. Without realizing this, we can’t really tackle the question of suffering and evil, at least not from a Biblical perspective. That God is in a genuine relationship, or desires to be, with all creatures, is intrinsically tied to God’s way of being as well as doing. This, in turn, becomes key to interpreting God’s relationship to not only humans, but also to evil and suffering.

The very act of creation was God initiating this relationship with us. In creation, we have this act of kenosis, of God emptying himself into creation. Of God becoming intertwined with all, and thus being present everywhere.

This act of kenosis makes the dynamics of our relationship with God so much more complicated, but it also sheds important light on our relationship not only to God but also with God. It also brings us to a place where a foundation can start to be built when addressing the question of theodicy: how can evil exist with an all-loving God?

The Relationship

A key aspect of this relationship between humans and God is that God chose to enter it freely, knowing the multitude of possible outcomes. Knowing that he would be accepted, that he would be rejected, that he would be loved, and that he would be hated. Knowing that some would simply lack faith.

The relationship is not just a one-way street, though, as no relationship should be. Both us and God have something important to say, something important to add to all of this. This means of communication comes in many different ways.

One of those ways is through prayer. But prayer shouldn’t be seen as just a vehicle for asking God to fix our problems. Such a relationship never works out. Instead, prayer is something much more. Soren Kierkegaard describes the function of prayer as “not to influence God, but rather to change the nature of the one who prays.”

Prayer isn’t the only vehicle used to foster this relationship. There is a major aspect that goes back to the beginning, to the idea that God created humans in God’s image. Throughout the Bible, humans are given the space and power to be creative. They are entrusted with caring for creation, and even though they make mistakes, that responsibility is never taken away.

With this relationship, we are led to two different ideas. The first is at the core of Liberation Theology, that God works through humans. God has given us the tools we need in order to fight oppression and work towards justice. But humans are imperfect, and as a result, the results are mixed. Even with that being the case, we, as humans, must continue doing our part.

The second idea is that of a limited God. This limiting factor is necessary for humans to be humans. It is also necessary in order for God to have a meaningful relationship with us. For God to enter into a relationship with humans, God must surrender a portion of his power. Otherwise, we are left with a situation of a puppet master and his puppets.

This self-limiting also goes back to the idea of humans being created in God’s image, which necessitates that humans also have power, and the power to create.

What this all leads to is a God who is not all-powerful, because God voluntarily limited himself to enter into this relationship with humans, while allowing humans to be themselves freely.

This allows a relationship to form, but it also comes with serious risks. As humans are imperfect, the possibility of atrocities is there. In the end, it means that God must have faith in humans, just as humans have faith in God.