Religion is not a nice thing. It is potentially a very dangerous thing because it involves a heady complex of emotions, desires, yearnings and fears.
Like any skill, religion requires perseverance, hard work, and discipline. Some people will be better at it than others, some appallingly inept, and some will miss the point entirely. But those who do not apply themselves will get nowhere at all. Religious people find it hard to explain how their rituals and practices work, just as a skater may not be fully conscious of the physical laws that enable her to glide over the ice on a thin blade.
Aristotle’s account of the Katharsis of tragedy was a philosophic presentation of a truth that Homo religiosus had always understood intuitively: a symbolic, mythical or ritual presentation of events that would be unendurable in daily life can redeem and transform them into something pure and even pleasurable.
Rudolf Otto, the German historian of religion who published his important book The Idea of the Holy in 1917, believed that this sense of the “numinous” was basic to religion. It preceded any desire to explain the origin of the world or find a basis for ethical behavior.
A veil was, as it were, suddenly stripped away from a reality that had been there all the time, but which we had not seen before.
Like art, religion has been an attempt to find meaning and value in life, despite the suffering that flesh is heir to.
Like art, religion has been an attempt to find meaning and value in life, despite the suffering that flesh is heir to. Like any other human activity, religion can be abused, but it seems to have been something that we have always done.
Descartes’s argument turns out to be a reworking of Anselm’s Ontological Proof. When we doubt, the limitations and finite nature of the ego are revealed. Yet we could not arrive at the idea of “imperfection” if we did not have a prior conception of “perfection.” Like Anselm, Descartes concluded that a perfection that did not exist would be a contradiction in terms.
Our experience tells us that the world has objective reality and a perfect God, who must, be truthful, could not deceive us. Instead of using the world to prove the existence of God, therefore, Descartes had used the idea of God to give him faith in the reality of the world.
Unlike Descartes, who had proved the existence of the self, God and the natural world in that order, Newton began with an attempt to explain the physical universe, with God as an essential part of the system. In Newton’s physics, nature was entirely passive: God was the sole source of activity. Thus, as in Aristotle, God was simply a continuation of the natural, physical order.
Thus had been born the absurd type of apologetics that attempt to “prove” the veracity of the Bible by finding a rational explanation for the various miracles and myths. Jesus’ feeding of the five thousand, for example, has been interpreted as his shaming people in the crowd to produce the picnics that they had surreptitiously brought with them and hand them around.
The texts emphasize that these ideas were not to be interpreted literally. They had nothing to do with ordinary logic or events in this world, but were merely symbols of a more elusive truth.
St. Paul, the earliest Christian writer, who created the religion that we now know as Christianity, believed that Jesus had replaced the Torah as God’s principal revelation of himself to the world.
Paul’s letters were occasional responses to specific questions rather than a coherent account of a fully articulated theology.
Ideas about God come and go, but prayer, the struggle to find meaning even in the darkest circumstances, must continue.
Just as there are only a given number of themes in love poetry, so too people have kept saying the same things about God over and over again. Indeed, we shall find a striking similarity in Jewish, Christian and Muslim ideas of the divine.
The God who may have inspired the first successful peasants’ uprising in history is a God of revolution. In all three faiths, he has inspired an ideal of social justice, even though it has to be said that Jews, Christians and Muslims have often failed to live up to this ideal and have transformed him into the God of the status quo.
Yet the notion of Christ’s sacrificial death was similar to the ideal of the bodhisattva, which was developing at this time in India. Like the bodhisattva, Christ had, in effect, become a mediator between humanity and the Absolute, the difference being that Christ was the only mediator and the salvation he effected was not an unrealized aspiration for the future, like that of the bodhisattva, but a fait accompli.
In his last impassioned speech, Stephen had claimed that the Temple was an insult to the nature of God: “The Most High does not live in a home that human hands have built.
The Buddha did not deny the gods, therefore, but believed that the ultimate Reality of nirvana was higher than the gods. When Buddhists experience bliss or a sense of transcendence in meditation, they do not believe that this results from contact with a supernatural being. Such states are natural to humanity; they can be attained by anybody who lives in the correct way and learns the techniques of Yoga. Instead of relying on a god, therefore, the Buddha urged his disciples to save themselves.
Culture was felt to be a fragile achievement, which could always fall prey to the forces of disorder and disintegration.