The Case for God

by Armstrong, Karen

• ISBN13: 9780307389800
• ISBN10: 0307389804
• Edition: Reprint
• Format: Trade Paper
• Copyright: 2010-09-07
• Publisher: Anchor

Summary

A nuanced exploration of the part that religion plays in human life, drawing on the insights of the past in order to build a faith that speaks to the needs of our dangerously polarized age.

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. 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.”

"Celebrated religion scholar Armstrong creates more than a history of religion; she effectively demonstrates how the West (broadly speaking) has grappled with the existence of deity and captured the concept in words, art and ideas A brilliant examination An accessible, intriguing study of how we see God." -Kirkus Reviews (starred review)

"The new book by premier contemporary historian of religion is a history of God Presenting difficult ideas with utter lucidity, this registers at once as a classic of religious and world history." -Ray Olson, Booklist (starred review)

"Armstrong offers a tour de force Highly recommended for readers willing to grapple with difficult but clearly articulated concepts and challenges to the 'received' ways of perceiving religion. A classic." -Carolyn M. Craft, Library Journal

"One of our best living writers on religion Prodigiously sourced, passionately written." -John Cornwell, Financial Times

"Karen Armstrong is one of a handful of wise and supremely intelligent commentators on religion As in so much of the rest of her hugely impressive body of work, Karen Armstrong invites us on a journey through religion that helps us to rescue what remains wise from so much that to so many no longer seems true." -Alain de Botton, The Observer

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.


From the Hardcover edition.

Table of Contents

Introduction
 
Part I The Unknown God (30,000 BCE to 1500 CE)

One  Homo religiosus
Two  God
Three  Reason
Four  Faith
Five  Silence
Six  Faith and Reason
 
Part II The Modern God (1500 CE to the Present)

Seven  Science and Religion
Eight  Scientific Religion
Nine  Enlightenment
Ten  Atheism
Eleven Unknowing
Twelve  Death of God?
Epilogue
 
Acknowledgments
Notes
Glossary
Selected Bibliography
Index

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

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Excerpted from The Case for God by Karen Armstrong
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