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The Case for God,9780307269188

The Case for God

by
ISBN13:

9780307269188

ISBN10:
0307269183
Format:
Hardcover
Pub. Date:
9/22/2009
Publisher(s):
Random House Inc
List Price: $27.95

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Summary

Moving from the Paleolithic age to the present, Karen Armstrong details the great lengths to which humankind has gone in order to experience a sacred reality that it called by many names, such as God, Brahman, Nirvana, Allah, or Dao. Focusing especially on Christianity but including Judaism, Islam, Buddhism, Hinduism, and Chinese spiritualities, Armstrong examines the diminished impulse toward religion in our own time, when a significant number of people either want nothing to do with God or question the efficacy of faith. Why has God become unbelievable? Why is it that atheists and theists alike now think and speak about God in a way that veers so profoundly from the thinking of our ancestors? Answering these questions with the same depth of knowledge and profound insight that have marked all her acclaimed books, Armstrong makes clear how the changing face of the world has necessarily changed the importance of religion at both the societal and the individual level. And she makes a powerful, convincing argument for drawing on the insights of the past in order to build a faith that speaks to the needs of our dangerously polarized age. Yet she cautions us that religion was never supposed to provide answers that lie within the competence of human reason; that, she says, is the role of logos. The task of religion is to help us live creatively, peacefully, and even joyously with realities for which there are no easy explanations. She emphasizes, too, that religion will not work automatically. It is, she says, a practical discipline: its insights are derived not from abstract speculation but from dedicated intellectual endeavor and a compassionate lifestyle that enables us to break out of the prism of selfhood.

Author Biography

Karen Armstrong is the author of numerous other books on religious affairs—including A History of God, The Battle for God, Holy War, Islam, Buddha, and The Great Transformation—and two memoirs, Through the Narrow Gate and The Spiral Staircase. Her work has been translated into forty-five languages. She has addressed members of the U.S. Congress on three occasions; lectured to policy makers at the U.S. State Department; participated in the World Economic Forum in New York, Jordan, and Davos; addressed the Council on Foreign Relations in Washington and New York; is increasingly invited to speak in Muslim countries; and is now an ambassador for the UN Alliance of Civilizations. In February 2008 she was awarded the TED Prize and is currently working with TED on a major international project to launch and propagate a Charter for Compassion, created online by the general public and crafted by leading thinkers in Judaism, Christianity, Islam, Hinduism, and Buddhism, to be signed in the fall of 2009 by a thousand religious and secular leaders. She lives in London.

Excerpts

Introduction

We are talking far too much about God these days, and what we say is often facile. In our democratic society, we think that the concept of Godshouldbe easy and that religion ought to be readily accessible to anybody. "That book was really hard!" readers have told me reproachfully, shaking their heads in faint reproof. "Of course it was!" I want to reply. "It was about
God." But many find this puzzling. Surely everybody knows what God is: the Supreme Being, a divine Personality, who created the world and everything in it. They look perplexed if you point out that it is inaccurate to call God the Supreme Being because God is not a being at all, and that we really don't understand what we mean when we say that he is "good," "wise," or "intelligent." People of faith admit in theory that God is utterly transcendent, but they seem sometimes to assume thattheyknow exactly who "he" is and what he thinks, loves, and expects. We tend to tame and domesticate God's "otherness." We regularly ask God to bless our nation, save our queen, cure our sickness, or give us a fine day for the picnic. We remind God that he has created the world and that we are miserable sinners, as though this may have slipped his mind. Politicians quote God to justify their policies, teachers use him to keep order in the classroom, and terrorists
commit atrocities in his name. We beg God to support "our" side in an election or a war, even though our opponents are, presumably, also God's children and the object of his love and care.

There is also a tendency to assume that, even though we now live in a totally transformed world and have an entirely different worldview,people have always thought about God in exactly the same way as we do today. But despite our scientific and technological brilliance, our religious thinking is sometimes remarkably undeveloped, even primitive. In some ways the modern God resembles the High God of remote antiquity, a theology that was unanimously either jettisoned or radically reinterpreted because it was found to be inept. Many people in the premodern world went out of their way to show that it was very difficult indeed to speak about God.

Theology is, of course, a very wordy discipline. People have written reams and talked unstoppably about God. But some of the greatest Jewish, Christian, and Muslim theologians made it clear that while it was important to put our ideas about the divine into words, these doctrines were man- made, and therefore were bound to be inadequate. They devised spiritual exercises that deliberately subverted normal patterns of thought and speech to help the faithful understand that the words we use to describe mundane things were simply not suitable for God. "He" was not good, divine, powerful, or
intelligent in any way that we could understand. We could not even say that God "existed," because our concept of existence was too limited. Some of the sages preferred to say that God was "Nothing" because God was not another being. You certainly could not read your scriptures literally, as if they referred to divine facts. To these theologians some of our modern ideas about God would have seemed idolatrous.

It was not just a few radical theologians who took this line. Symbolism came more naturally to people in the premodern world than it does to us today. In medieval Europe, for example, Christians were taught to see the Mass as a symbolic reenactment of Jesus's life, death, and resurrection. The fact that they could not follow the Latin added to its mystique. Much of the Mass was recited by the priest in an undertone, and the solemn silence and liturgical drama, with its music and stylized gestures, put the congregation into a mental "space" that was separate from ordinary life. Today many are able to
own a copy of the Bible or the Qur'an and have the literacy to read them, but in the past most people had an entirely different relationship with their

Excerpted from The Case for God by Karen Armstrong
All rights reserved by the original copyright owners. Excerpts are provided for display purposes only and may not be reproduced, reprinted or distributed without the written permission of the publisher.


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