What is our relationship to God? Often we think of our relationship with God, 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 near a paradox with God, as we have an inability to plumb the depths of God, to 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 dynamic of our relationship with God so much more complicated, but it also shines an important light on our relationship not only to, but also with, God. It also brings us to a place that 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 choose to freely enter into it, knowing the multitude of different 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 Kierkergaard 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 that’s used in order 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 taking care of 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 because of that, the results are mixed. Even with that being so, we as humans must continue doing our portion.
The second idea is that of a God that is limited. 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 with 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 that is not all powerful; because God voluntarily limited himself in order to enter into this relationship with humans, while allowing humans to freely be themselves.
This allows a relationship to form, but it also comes with serious risks. As humans are imperfect, the possibility for atrocities are there. In the end, it means that God has to have faith in humans, in the same manner that humans have faith in God.