Martin Buber’s The Way of Man shares the following story.

“Where is the dwelling of God?” This is the question with which the Rabbi [Menechem Mendel] of Kotzk surprised a number of learned men who happened to be visiting him. They laughed at him: “What a thing to ask! Is not the whole world full of his glory?” Then he answered his own question: “God dwells wherever man lets him in.” This is the ultimate purpose: to let God in. But we can let him in only where we really stand, where we live, where we live a true life. If we maintain holy intercourse with the little world entrusted to us, if we help the holy spiritual substance to accomplish itself in that section of Creation in which we arc living, then we are establishing, in this our place, a dwelling for the Divine Presence.

I love this story. I love what it tells us, and I love how it empowers us. It is bold! It affirms the necessary role we play in this story of God and humanity.

If we are lucky, we get to experience moments of extreme closeness and connection. Joy. Sadness. Sex. Sorrow. Buber calls these moments glimpses to the Eternal Thou.

If I believe that in the joy I feel on a Friday night, laughing and spending time with my family, in the blessing of candles and wine and bread, that God is present in that moment, is he? Who am I to deny this?

If Catholics believe that, in a moment of connection, God is present in the mass and embodied in the eucharist, is he? Who am I to deny this?

What about a football team, in prayer before a game, that they will be led to victory? What about a group of anti-LGBTQ protesters, rallying against equal protection clauses? What about Islamic militants performing a beheading or murdering civilians? There is no denying the connection these individuals feel to each other. They are united in their cause, and they are united in their belief. Yes, even communal anger can bring a people together. They feel their efforts are divinely inspired. Is God in these places, too?

Thus, the conflict. Can both the hippie liberal and radical militant be correct in this matter? Logic would seem to suggest that is not the case. So now what?

To put some meaningful solution around this dilemma, we need to look elsewhere for a definition of God. Thankfully, we do not need to look far for this definition.

“All that was written in the Torah was written for the sake of peace.”

— Tanhuma Shoftim 18 “He who establishes peace between man and his fellow, between husband and wife, between two cities, two nations, two families or two governments…no harm should come to him.”

— Mekhilta Bahodesh 12 “God announces to Jerusalem that they [Israel] will be redeemed only through peace.”

— Deuteronomy Rabah 5:15 “Grant peace, welfare, blessing, grace, lovingkindness, and mercy unto us and unto all Israel, your people.”

— The Amidah “Peace I leave with you; my peace I give you.”

— John 14:27 (NIV) “Better than a thousand hollow words, is one word that brings peace.”

— Buddha

Our definition of God, whatever that is, must be leading us to a greater peace in our lives, our community, and our world. Is your understanding of God, whatever that is, leading you to peace? Are you bringing about peace in the world? Or are you separating it, dividing it, factionalizing it?

I am certainly not suggesting that I always get it right. I would like to think that I do good more often than I do bad. I know I say words that hurt. Most of the time, this is because words fly out of my mouth faster than I can stop them. However, on occasion, I intend to hurt people with words. I know I do it. I am aware of what I’m doing. And I do it anyway.

Where were we? Oh, right. Peace. Do more of that. And, if your understanding of God does not create peace, then it is time to go back and study.

Shalom!