From Issue: 942 [Read full issue]


There has often been a distinction between people who practise a cultic form of religion and those who have cultivated a sense of the God of compassion. The prophets fulminated against their contemporaries who thought that temple worship was sufficient. Jesus and St Paul both made it clear that external observance was useless if it was not accompanied by charity: it was little better than sounding brass or a tinkling cymbal. Muhammad came into conflict with those Arabs who wanted to worship the pagan goddesses alongside Allah in the ancient rites, without implementing the compassionate ethos that God demanded as a condition of all true religion. There had been a similar divide in the pagan world of Rome: the old cultic religion celebrated the status quo, while the philosophers preached a message that they believed would change the world. It may be that the compassionate religion of the One God has only been observed by a minority; most have found it difficult to face the extremity of the God-experience with its uncompromising ethical demands. Ever since Moses brought the tablets of the law from Mount Sinai, the majority have preferred the worship of a Golden Calf, a traditional, unthreatening image of a deity they have constructed for themselves, with its consoling, time-honoured rituals. The religious establishment itself is often deaf to the inspiration of prophets and mystics who bring news of a much more demanding God.

God can also be used as an unworthy panacea, an alternative to mundane life and as the object of indulgent fantasy. The idea of God has frequently been used as the opium of the people. This is a particular danger when he is conceived as another Being - just like us, only bigger and better - in his own heaven, which is itself conceived as a paradise of earthly delights. Yet originally, 'God' was used to help people to concentrate on this world and to face up to unpleasant reality. The prophets of Israel forced their people to confront their own social culpability and impending political catastrophe in the name of the God who revealed himself in these historical occurrences. The Christian doctrine of Incarnation stressed the divine immanence in the world of flesh and blood. Concern for the here and now was especially marked in Islam: nobody could have been more of a realist than Muhammad, who was a political as well as a spiritual genius. As we have seen, future generations of Muslims have shared his concern to incarnate the divine will in human history by establishing a just and decent society. From the very beginning, God was experienced as an imperative to action. From the moment when -as either El or Yahweh - God called Abraham away from his family in Haran, the cult entailed concrete action in this world and often a painful abandonment of the old sanctities.

Compiled From:
"A History of God" - Karen Armstrong