Rabbi Michael Leo Samuel

This article is the first of a new series dealing with faith-or better yet, the loss of faith we are witnessing in our society today. Two excellent sayings capture much of the message found in tonight’s blog:

“Doubt is the beginning, not the end, of wisdom,” (Spanish proverb), or, “If there is room for question, something is wrong” (Yiddish proverb).

One of the first Jewish thinkers to seriously grapple with the role of doubt and religion was the ninth century Jewish philosopher Saadia Gaon. He pondered: Why do so many people have doubts about their faith in God and religion in general? Although he was speaking to a medieval audience, his ideas are very relevant for the people of 21^st century who have become deeply disenchanted with traditional faith for a variety of different reasons. Saadia writes:

• My heart grieves for humankind and my heart is affected on account of my own people, Israel, who I see in my own time. Many who follow their faith, but they have a distorted understanding of their faith; consequently, their faith is replete with unenlightened views and absurd beliefs that are current among those who follow Judaism. Others, who deny their faith, proudly denigrate their unbelief, ridiculing those who truly believe . . . I also saw people drowning in a sea of doubt, overwhelmed by the waves of confusion with no diver to raise them up from the depths, with no swimmer to bring them to rescue . . .[1]

Had Saadia lived in today’s era, he most certainly would have spoken about the state of spiritual anarchy that is so pervasive in today’s religious societies. Men of all faiths have abdicated their responsibility to care and shepherd their people. Everyday there are countless stories of clergy either participating or covering up crimes of pedophilia. Religion has in many circles become increasingly militant, often encouraging its followers to commit acts of terror and mayhem against its foes; this problem has been especially virulent in the Middle East, but with the Al Qaeda attack on the Twin Towers, even quiet Western societies have now been affected by the forces of religious intolerance.

Such behavior hardly inspires belief in a kind or benevolent Deity, whose followers commit the worse kind of human atrocities and moral indecencies. I am amazed how mute religious leaders have been in chastising the fanaticism and moral corruption of their zombie-like followers.

The Jewish community has certainly not been altogether immune to these accusations. Various institutions of higher and advanced Jewish learning prefer to castigate the Government as well as sincere minded Jewish citizens who are demanding moral accountability. In Israel, where the religious parties exert a powerful influence on the affairs of State, the corruption is even more ubiquitous. Religious coercion and draconian laws have become a way of life, along with politicians receiving kickbacks and bribes.

Whether it be well-known Hassidic rabbis fleecing poor widows of their wealth in the name of their religion, or whether it be rabbis trafficking human organs, or committing acts of fraud in the areas of fraud, Jewish education, sexism, or endorsing the sexual exploitation of females—the end result has darkened the light of faith.

Is it not any wonder why more serious-minded people have come to the conclusion that religion is an illusion that has long outlived its contemporary usefulness? Yes, legions of once devoted followers find it difficult to believe in a faith that enables the worse kind of human behavior—and they are absolutely right.

But Saadia was only partially correct. In his day, many people were drowning in the sea of doubt, but today countless numbers of people are drowning in a sea of cynicism—produced by charlatan shepherds who have made it their life mission to fleece the flock.

Yet, Saadia offers an important prescription: doubt can serve a positive function, for it is the first step toward discovering a knowledge that is self-authenticating. It is precisely through skepticism one refuses to accept things as they present themselves; it is only by questioning, one can arrive a better understanding of what it truly means to believe; doubting is essential, if one is ever arrive at pure concept of truth.

Yet, Saadia offers an important prescription: doubt can serve a positive function, for it is the first step toward discovering a knowledge that is self-authenticating. It is precisely through skepticism one refuses to accept things as they present themselves; it is only by questioning, one can arrive a better understanding of what it truly means to believe; doubting is essential, if one is ever arrive at pure concept of truth. Moses Maimonides actually concurs and explains that before we can arrive at a truth belief in God, we must first shred all the inauthentic conceptions based upon a distorted theological understanding of the Divine. How true!

Just as Jacob wrestles with God, so must we wrestle with God; our questioning, our dissatisfaction with glib and stupid answers simply won’t do.

Notes:

[1] Saadia Gaon, Introduction to Sefer Emunot v’Deot.