The Gods have personhood – by which I mean they have agency of their own. They are people in their own right. We often mistake the word people as being synonymous with human, as humanity is the only race on this planet that has been ascribed a level of personhood.
The Gods are of a different race than us, and they don’t normally reside in this world – though I’m sure there are a few who choose to live among us. Because the Gods don’t typically reside here, it is easy to see how people may form the impression that personhood implies being human.
Personhood, however, simply implies having agency. It implies having a mind of one’s own, and thus implies the ability to make one’s own decisions – autonomy is guaranteed. With this in mind, it becomes easier to see that the Gods are people, too. They are a different race of people, to be sure, but they are people.
That is what makes it so important that we don’t approach the Gods using the God Faucet or thinking of the Gods as the Great Vending Machine in the Sky (See Sources). These are two ways of approaching the Gods that have become commonplace, especially among those who are new to Paganism.
The God Faucet is essentially saying, “I need a god that rules x domain, so I will arbitrarily pick a name from a hat and approach that god.” The reason that this is problematic, when dealing with the Gods, is that it ignores the personhood of the Gods. We don’t approach other humans this way – why are there Pagans who believe it’s okay to approach Gods in this way? The Gods are greater than us by their very nature, yet there are Pagans who approach the Gods almost as if they are made for the convenience of humanity. Perhaps it is because we live in such a convenience-based society, as there seem to be among us those who have forgotten that everyone deserves to be treated with respect. Everyone includes the Gods.
To put this in perspective, imagine that you have just gone shopping and are carrying several bags of heavy items, and you have to walk a mile back to your apartment. Let’s pretend you just moved in, so everyone you walk by by to get back to your apartment is a stranger. No one offers to help you, but you don’t expect help from those you don’t know. You certainly don’t turn to one of the strangers you walk by and ask them to help you – you already understand there is no reason for them to help you, so you don’t ask to begin with.
Now, the next day, you’re walking down the same street, but this time, your hands are empty. You’re simply exploring. You get ready to go into a particular shop when you catch sight of someone staring into the window with a wistful expression, and you decide to strike up a conversation. The two of you start talking, find out you have a lot in common, trade names – maybe numbers – and maybe even make arrangements to hang out in the future. You’ve established a relationship.
The next time you go shopping, you happen to run into each other and start talking. However, this time, you have an established relationship. Perhaps help is offered or asked for, and help is received or denied based on the circumstances of everyone involved in the situation.
This is the way relationships between all people are formed, whether the relationship in question is between two humans, two Gods, a human and a God, two spirits, a human and a spirit, or between a spirit and a God. All relationships require an origin. Even if the only relationship you want with a God is that of patron-client, patrons are often far more willing to help those clients who make an effort to understand the patron than they are those clients who expect everything to go their way.
The God Faucet is picking out a deity and saying, “Hey, do this thing for me even though I have no pre-established relationship.” The Vending Machine works in a similar vein, although it takes it a step further by insisting that the Gods are only around for human convenience. “If I make an offering, then you have to do this for me.”
That’s not the primary purpose of offerings. The primary reason we give offerings to the Gods is so that They may give in return. May does not imply must. We offer prayer, libations, and ritual – among other things – to the Gods in order to celebrate the relationships we share with the Gods. They are the way that we hang out with deity, the same way we go to restaurants, movies, and other venues to hang out with friends. To know the Gods, you must treat them as if they are people in their own right. Not convenient shop-owners who can provide you with what you want when you give them the right coin.
Alongside being asked by newer Pagans how to know that the Gods are communicating, I also often get asked how to approach deity. The question has a simple answer, yet people seem to dislike the answer. If you want to know deity, you have to approach the Gods the way they want to be approached. They converse with us through the means they have told us to use, means that we have known about for centuries. Pray. Offer libations. Participate in ritual. If you want to know the Gods, get to know the Gods through the means they have provided for us to get to know them. If doing so makes you uncomfortable, either get over it or get used to not knowing deity.
This is one area where there’s no real alternative, though there are multiple ways that we can approach the offerings we give to the Gods. But to know deity, we have to make an effort. All human relationships take effort. Why should relationships with the Gods be any different?
Kin’ani. http://tessdawson.blogspot.com/2013/06/the-god-faucet.html Explains the idea of the God Faucet.
Kirk Thomas. “Sacred Gifts: Reciprocity and the Gods.” In one of the later chapters in the books, the idea of the Great Vending Machine in the Sky is addressed.