The Case for God

Jewish, Christian, and Muslim theologians have insisted for centuries that God does not exist and that there is 'nothing' out there; in making these assertions, their aim was not to deny the reality of God but to safeguard God's transcendence.

Auschwitz was a dark epiphany, providing us with a terrible vision of what life is like when all sense of the sacred is lost and the human being--whoever he or she may be--is no longer revered as an inviolable mystery.

In [the] early days, Muslims did not see Islam as a new, exclusive religion but as a continuation of the primordial faith of the ‘People of the Book’, the Jews and Christians. In one remarkable passage, God insists that Muslims must accept indiscriminately the revelations of every single one of God’s messengers: Abraham, Isaac, Ishamel, Jacob, Moses, Jesus and all the other prophets. The Qur’an is simply a ‘confirmation’ of the previous scriptures. Nobody must be forced to accept Islam, because each of the revealed traditions had its own din; it was not God’s will that all human beings should belong to the same faith community. God was not the exclusive property of any one tradition; the divine light could not be confined to a single lamp, belonged neither to the East or to the West, but enlightened all human beings. Muslims must speak courteously to the People of the Book, debate with them only in ‘the most kindly manner’, remember that they worshipped the same God, and not engage in pointless, aggressive disputes.

Some Western Christians read the story as a factual account of the Original Sin that condemned the human race to everlasting perdition. But this is a peculiarly Western Christian interpretation and was introduced controversially by Saint Augustine of Hippo only in the early fifth century. The Eden story has never been understood in this way in either the Jewish or the Orthodox Christian traditions. However, we all tend to see these ancient tales through the filter of subsequent history and project current beliefs onto texts that originally meant something quite different.

Anybody who imagines that revealed religion requires a craven clinging to a fixed, unalterable, and self-evident truth should read the rabbis. Midrash required them to “investigate” and “go in search” of fresh insight. The rabbis used the old scriptures not to retreat into the past but to propel them into the uncertainties of the post-temple world.

The Deuteronomists had made violence an option in the Judeo-Christian religion. It would always be possible to make these scriptures endorse intolerant policies.

If a stranger lives with you in your land, do not molest him. You must treat him like one of your own people and love him as yourselves, for you were strangers in Egypt.

Once you gave up the nervous craving to promote yourself, denigrate others, draw attention to your unique and special qualities, and ensure that you were first in the pecking order, you experienced an immense peace.

There is also a widespread assumption that the Bible is supposed to provide us with role models and give us precise moral teaching, but this was not the intention of the biblical authors. The Eden story is certainly not a morality tale; like any paradise myth, it is an imaginary account of the infancy of the human race.

Any interpretation of scripture that bred hatred or disdain for others was illegitimate,

The French philosopher Gabriel Marcel (1889–1973) distinguished between a problem, “something met which bars my passage” and “is before me in its entirety,” and a mystery, “something in which I find myself caught up, and whose essence is not before me in its entirety.”69

He claimed gleefully that he had no opinions at all, because he had no self. A poet, he believed, was ‘the most unpoetical of any thing in existence; because he has no Identity’.75 True poetry had no time for ‘the egotistical sublime’,76 which forced itself on the reader:

A disorderly spirituality that makes the practitioner dreamy, eccentric, or uncontrolled is a very bad sign indeed. In

so Enlightenment philosophers developed a new form of theism, based entirely on reason and Newtonian science, which they called Deism.

He insisted that it was impossible to understand a single word of the Book of Nature without knowing the language of mathematics.