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PERSPECTIVES:
Guilt and Forgiveness
December 5, 1997    Episode no. 114
Read This Week's November 7, 2008
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BOB ABERNETHY: Now, Perspectives, today with Rabbi Harold Kushner, best known nationally for his book, WHEN BAD THINGS HAPPEN TO GOOD PEOPLE. His latest book, HOW GOOD WE HAVE TO BE, is about guilt and forgiveness and the bad things good people do to themselves. Rabbi, welcome.

Rabbi HAROLD KUSHNER (Author): Thank you.

ABERNETHY: What's your answer to your question? How good do we have to be?

Rabbi KUSHNER: As good as you can be. But you don't have to be perfect, because I think it's impossible to be perfect. The moral choices that human beings have to make every day, the challenges we face every day of our lives are so complicated nobody's ever going to get it right every single time, any more than the best baseball player in the world will bat a 1,000 and get a hit every time up.

ABERNETHY: You write about the guilt that many of us carry around with us, perhaps all our lives, a need to forgive ourselves, but isn't there a risk in that message of more of the permissiveness and self-indulgence that has been so much criticized in our society? Don't you kind of have to get it balanced?

Rabbi KUSHNER: Yes, you do. I would point out first of all that people have been doing a very good job about making mistakes without my permission, so I don't think I'm messing things up. But what I believe is that everyone is entitled to hear two voices from his or her religious faith simultaneously. One is the prophetic, commanding voice, that says, "Come on, make something of yourself, you can do better, challenge yourself, reach further." And the other is the forgiving, cleansing, compassionate voice that says, when you have accepted these high standards, and you feel like a failure because you couldn't live up to them, "Please know that there is divine forgiveness and acceptance in the world. That God doesn't demand the impossible and then condemn you for not doing the impossible."

ABERNETHY: The 10 commandments don't exactly say, "Try to do better." They say, "Thou Shalt Not."

Rabbi KUSHNER: Sure, but the 10 commandments are a minimum, not a maximum. I characterize that the 10 Commandments for staying out of jail, right. Don't steal, don't kill, don't commit adultery. What about the hundreds of things beyond that? What about gossiping, what about deceiving somebody, what about selfishness, what about laziness, what about turning the other way when you see a beggar on the street, what about hiding the truth because the truth is embarrassing? These are the dozens and dozens of moral choices we have to make, and even the best of people is going to blow them. Look at the Bible: Abraham mistreats his wives, endangers his sons: Isaac and Jacob play favorites among their children. King David has an affair with a married woman. And these are the good guys. What I learned is you can be a spiritual hero without being perfect.

ABERNETHY: There's a broad new interest in the country, as you know, in finding harmony between body, mind, and spirit without much connection to any traditional church or synagogue. New Age is the broad characterization of it. What do you make of that?

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Rabbi KUSHNER: I've learned a lot from the emphasis of body, mind, spirit connection. I think it's absolutely true. I have two problems with what is loosely grouped as New Age theology.

First, I think they play down the importance of community and play up the one-on-one relationship to God, and for me, religion starts in community. If you're Mozart, you don't have to take piano lessons. If you're an average person, you need to be taught how to create music. If you're a spiritual Mozart, you don't need a community. If you're an average person, you can find God better in the company of other questers, you can find God by plugging into a tradition.

My other problem is I think the great spiritual breakthrough of the Judeo-Christian tradition is not simply that God exists, but that God demands righteousness, and I don't hear those demands from the New Age theologians. They tend to describe God as an energy you can plug into to meet your own needs, and I feel like saying to them, "Yeah, but what about God's needs?"

ABERNETHY: But don't I sense a little bit of similarity between what you have written and what some of the New Age people are writing? "And be gentle to yourself. Don't carry around so much guilt, forgive yourself." I mean, isn't that a common theme?

Rabbi KUSHNER: It's hardly a 20th-century invention of either New Age theology or Harold Kushner. It's biblical. I believe in a God who is on our side. And this is perhaps the unifying theme of all the books I've written. God is not our judge; God is helping us. God is a resource to help us cope with the problems of right -- of living. God is there to cleanse us, to encourage us, to replenish us. He's not looking for an opportunity to slap us down and condemn us.

ABERNETHY: You have said in your first book, as I understand it, that God is not all-powerful. How do you pray to such a God? And can such a God, a not-all-powerful God, really forgive us?

Rabbi KUSHNER: The only God I can pray to is a God that is not responsible for the terrible things that happen. If God chose to cause every automobile accident, every plane crash, every forest fire, every malignant tumor, every heart attack, I would be so angry at that God I could not pray to him. The only God I can pray to is a God who is on my side. And I pray not to be protected from misfortune, I pray to be strong enough to handle misfortune, to transcend and survive it. That God can forgive me, because that God is not the God that is punishing me. It's a God who wants me to come before him in my entirety, the good parts of me and the bad parts of me. The parts of me that I like about myself and the parts of me I'm ashamed of, so that God can say to me that he accepts me in my entirety.

ABERNETHY: Rabbi Kushner, many thanks.

Rabbi KUSHNER: My pleasure.

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