Tag Archives: pantheism

The Influence of Christianity on Western Culture, Part Two: Religion and Culture

Posted on by

In my previous post, I addressed the debate between Christians and secular rationalists on the origins of the modern Western idea of human rights, with Christians attributing these rights to Christianity, whereas secular rationalists credited human reason. While acknowledging the crimes committed by the Christian churches in history, I also expressed skepticism about the ability of reason alone to provide a firm foundation for human rights.

In the second part of this essay, I would like to explore the idea that religion has a deep, partly subconscious, influence on culture and that this influence maintains itself even when people stop going to religious services, stop reading religious texts, and even stop believing in God. (Note: Much of what I am about to say next has been inspired by the works of the Christian theologian Reinhold Niebuhr, who has covered this issue in his books, The Nature and Destiny of Man and The Self and the Dramas of History.)

___________________________

What exactly is religion, and why does it have a deep impact on our culture and thinking? Nearly all of today’s major existing religions date back from 1300 to 4000 years ago. In some respects, these religions have changed, but in most of their fundamentals, they have not. As such, there are unattractive elements in all of these religions, originating in primitive beliefs held at a time when there was hardly any truly scientific inquiry. As a guide to history, religious texts from this era are extremely unreliable; as a guide to scientific knowledge of the natural world, these religions are close to useless. So why, then, does religion continue to exercise a hold on the minds of human beings today?

I maintain that religion should be thought of primarily as a Theory of the Good. It is a way of thinking that does not (necessarily) result in truthful journalism and history, does not create accurate theories of causation, and ultimately, cares less about what things are really like and more about what things should be like.

As Robert Pirsig has noted, all life forms seek the Good, if only for themselves. They search for food, shelter, warmth, and opportunities for reproduction. More advanced life forms pursue all these and also may seek long-term companionship, a better location, and a more varied diet. If life forms can fly, they may choose to fly for the joy of it; if they can run fast, they may run for the joy of it.

Human beings have all these qualities, but also one more: with our minds, we can imagine an infinite variety of goods in infinite amounts; this is the source of our endless desires. In addition, our more advanced brains also give us the ability to imagine broadened sympathies beyond immediate family and friends, to nations and to humankind as a whole; this is the source of civilization. Finally, we also gain a curiosity about the origin of the world and ourselves and what our ultimate destiny is, or should be; this is the source of myths and faith. It is these imagined, transcendent goods that are the material for religion. And as a religion develops, it creates the basic concepts and categories by which we interpret the world.

There are many similarities among all the world’s religions in what is designated good and what is designated evil. But there are important differences as well, that have resulted in cultural clashes, sometimes leading to mild disagreements and sometimes escalating into the most vicious of wars. For the purpose of this essay, I am going to avoid the similarities among religions and discuss the differences.

Warning: Adequately covering all of the world’s major religions in a short essay is a hazardous enterprise. My depth of knowledge on this subject is not that great, and I will have to grossly simplify in many cases. I merely ask the reader for tolerance and patience; if you have a criticism, I welcome comments.

The most important difference between the major religions revolves around what is considered to be the highest good. This highest good seems to constitute a fundamental dividing line between the religions that is difficult to bridge. To make it simple, let’s summarize the highest good of each religion in one word:

Judaism – Covenant

Christianity – Love

Islam – Submission (to God)

Buddhism – Nirvana

Hinduism – Moksha

Jainism – Nonviolence (ahimsa)

Confucianism – Ren (Humanity)

Taoism – Wu Wei (inaction)

How does this perception of the highest good affect the nature of a religion?

Judaism: With only about 15 million adherents today, Judaism might appear to be a minor religion — but in fact, it is widely known throughout the world because of its huge influence on Christianity and Islam, which have billions of followers and have borrowed greatly from Judaism. Fundamental to Judaism is the idea of a covenant between God and His people, in which His people would follow the commandments of God, and God in return would bless His people with protection and abundance. This sort of faith faced many challenges over the centuries, as natural disasters and defeat in war were not always closely correlated with moral failings or a breach of the covenant. Nevertheless, the idea that moral behavior brings blessings has sustained the Jews and made them successful in many occupations for thousands of years. The chief disadvantage of Judaism has been its exclusive ties to a particular nation/ethnic group, which has limited its appeal to the rest of the world.

Christianity: Originating in Judaism, Christianity made a decisive break with Judaism under Jesus, and later, St. Paul. This break consisted primarily in recognizing that the laws of the Jews were somehow inadequate in making people good, because it was possible for someone to follow the letter of the law while remaining a very flawed or even terrible human being. Jesus’ denunciations of legalists and hypocrites in the New Testament are frequent and scathing. The way forward out of this, according to Jesus, was to simply love others, without making distinctions of rank, ethnicity, or religion. This original message of Jesus, and his self-sacrifice, inspired many Jews and non-Jews and led to the gradual, but steadily accelerating, growth of this minor sect. The chief flaw in Christianity became apparent hundreds of years after the crucifixion, when this minority sect became socially and politically powerful, and Christians used their new power to violently oppress others. This stark hypocrisy has discredited Christianity in the eyes of many.

Islam: A relatively young monotheistic religion, Islam grew out of the Arabian Peninsula in the seventh century AD. It’s prophet, Muhammad, clearly borrowed from Judaism and Christianity, but rejected the exclusivity of Judaism and the status of Jesus as the son of God. The word “Islam” means submission, but contrary to some commentators, it means submission to God, not to Islam or Muslims, which would be blasphemous. The requirements of Islam are fairly rigorous, requiring prayers five times a day; there is also an extensive body of Islamic law that is relatively strict, though implemented unevenly in Islamic countries today, with Iran and Saudi Arabia being among the strictest. There is no denying that the birth of Islam sparked the growth of a great empire that supported an advanced civilization. In the words of Bernard Lewis, “For many centuries the world of Islam was in the forefront of human civilization and achievement.” (What Went Wrong? The Clash Between Islam and Modernity in the Middle East, p. 3) Today, the Islamic world lags behind the rest of the world in many respects, perhaps because its strict social rules and tradition inhibit innovation in the modern world.

Confucianism. Founded by the scholar and government official Confucius in the 6th century B.C., Confucianism can be regarded as a system of morals based on the concept of Ren, or humanity. Confucius emphasized duty to the family, honesty in government, and espoused a version of the Golden Rule. There is a great deal of debate over whether Confucianism is actually a religion or mainly a philosophy and system of ethics. In fact, Confucius was a practical man, who did not discuss God or the afterlife, and never proclaimed an ability to perform miracles. But his impact on Chinese civilization, and Asian civilization generally, was tremendous, and the values of Confucius are deeply embedded in Chinese and other Asian societies to this day.

Buddhism. Founded by Gautama Buddha in the 6th century B.C., Buddhism addressed the problem of human suffering. In the view of the Buddha, our suffering arises from desire; because we cannot always get what we want, and what we want is never permanent, the human condition is one of perpetual dissatisfaction. When we die, we a born into another body, to suffer again. The Buddha argued that this cycle of suffering and rebirth could be ended by following the “eightfold path” – right understanding, right thought, right speech, right conduct, right livelihood, right effort, right mindfulness, and right concentration. Following this path could lead one to nirvana, which is the extinguishing of the self and the end of the cycle of rebirth and suffering. While not entirely pacifistic, there are strong elements of pacifism in Buddhism and a large number of Buddhists are vegetarian. Many non-Buddhists, however, would dispute the premise that life is suffering and that the dissolving of the self is a solution to suffering.

Hinduism. The third largest religion in the world, Hinduism is also considered to be the world’s oldest religion, with roots stretching back more than 4000 years. However, Hinduism also consists of different schools with diverse beliefs; there are multiple written texts in the Hindu tradition, but no single unifying text, such as the Bible or the Quran. A Hindu can believe in multiple gods or one God, and the Hindu conception of God/s can also vary. There is even a Hindu school of thought that is atheistic; this school goes back thousands of years. There is a strong tradition of nonviolence (ahimsa) in Hinduism, which obviously inspired Gandhi’s campaign of nonviolent resistance against British colonial rule in the early twentieth century. The chief goal of Hindu practices is moksha, or liberation from the cycle of birth, death, and rebirth — roughly similar to the concept of nirvana.

Jainism. Originating in India around 2500 years ago, the Jain religion posits ahimsa, or nonviolence, as the highest good and goal of life. Jains practice a strict vegetarianism, which even extends to certain dairy products which may harm animals and any vegetable that may harm insects if harvested. The other principles of Jainism include anekāntavāda (non-absolutism) and aparigraha (non-attachment). The principle of non-absolutism recognizes that the truth is “many-sided” and impossible to fully express in language, while non-attachment refers to the necessity of avoiding the pursuit of property, taking and keeping only what is necessary.

Taosim. Developed in the 4th century B.C., Taoism is one of the major religions in China, along with Confucianism and Buddhism. “Tao” can be translated as “the Way,” or “the One, which is natural, spontaneous, eternal, nameless, and indescribable. . . the beginning of all things and the way in which all things pursue their course.” Pursuit of the “Way” is not meant to be difficult or arduous or require sacrifice, as in other religions. Rather, the follower must practice wu wei, or effortless action. The idea is that one must act in accord with the cosmos, not fight or struggle against it. Taoism values naturalness, spontaneity, and detachment from desires.

Now, all these religions, including many I have not listed, have value. The monotheism of Judaism and its strict moralism was a stark contrast to the ancient pagan religions, which saw the gods as conflictual, cruel, and prone to immoral behavior. The moral disciplines of Islam invigorated a culture and created a civilization more advanced than the Christian Europe of the Middle Ages. Buddhism, Hinduism, and Jainism have placed strong emphasis on overcoming self-centeredness and rejecting violence. Confucianism has instilled the values of respect for elders, love of family, and love of learning throughout East Asia. Taoism’s emphasis on harmony puts a break on human tendencies to dominate and control.

What I would like to focus on now are the particular contributions Christianity has made to Western civilization and how Christianity has shaped the culture of the West in ways we may not even recognize, contrasting the influence of Christianity with the influence of the other major religions.

__________________________

Christianity has provided four main concepts that have shaped Western culture, concepts that retain their influence today, even among atheists.

(1) The idea of a transcendent good, above and beyond nature and society.

(2) An emphasis on the worth of the individual, above society, government, and nature.

(3) Separation of religion and government.

(4) The idea of a meaningful history, that is, an unfolding story that ends with a conclusion, not a series of random events or cycles.

Let’s examine each of these in detail.

(1) Transcendent Good. I have written in some detail about the concept of transcendence elsewhere. In brief, transcendence refers to “the action of transcending, surmounting, or rising above . . . excelling.” To seek the transcendent is to aspire to something higher than reality. The difficulty with transcendence is that it’s not easily subject to empirical examination:

[B]ecause it seems to refer to a striving for an ideal or a goal that goes above and beyond an observed reality, transcendence has something of an unreal quality. It is easy to see that rocks and plants and stars and animals and humans exist. But the transcendent cannot be directly seen, and one cannot prove the transcendent exists. It is always beyond our reach.

Transcendent religions differ from pantheistic and panentheistic religions by insisting on the greater value or goal of an ideal state of being above and beyond the reality we experience. Since this ideal state is not subject to empirical proof, transcendent religions appear irrational and superstitious to many. Moreover, the dreamy idealism of transcendent religions often results in a fanaticism that leads to intolerance and religious wars. For these reasons, philosophers and scientists in the West usually prefer pantheistic interpretations of God (see Spinoza and Einstein).

The religions of India — Hinduism, Buddhism, Jainism — have strong tendencies toward pantheism or panentheism, in which all existence is bound by a universal spirit, and our duty is to become one with this spirit. There is not a sharp distinction between this universal spirit and the universe or reality itself.

In China, Taoism rejects a personal God, while Confucianism is regarded by most as a philosophy or moral code than a religion. (The rational pragmatism of Chinese religion is probably why China had no major religious wars until a Chinese Christian in the 19th century led a rebellion on behalf of his “Heavenly Kingdom” that lasted 14 years and led to the deaths of tens of millions.)

And yet, there is a disadvantage in the rational pragmatism of Chinese religions — without a dreamy idealism, a culture can stagnate and become too accepting of evils. Chinese novelist Yan Lianke, who is an atheist, has remarked:

In China, the development of religion is the best lens through which to view the health of a society. Every religion, when it is imported to China is secularized. The Chinese are profoundly pragmatic. . . . What is absent in Chinese civilization, what we’ve always lacked, is a sense of the sacred. There is no room for higher principles when we live so firmly in the concrete. The possibility of hope and the aspiration to higher ideals are too abstract and therefore get obliterated in our dark, fierce realism.” (“Yan Lianke’s Forbidden Satires of China,” The New Yorker, 8 Oct 2018)

Now, Christianity is not alone in positing a transcendent good — Judaism and Islam also do this. But there are other particular qualities of Christianity that we must look to as well.

(2) Individual Worth.

To some extent, all religions value the individual human being. Yet, individual worth is central to Christianity in a way that is not found in other religions. The religions of India certainly value human life, and there are strong elements of pacifism in these religions. But these religions also tend to devalue individuality, in the sense that the ultimate goal is to overcome selfhood and merge with a larger spirit. Confucianism emphasizes moral duty, from the lowest members of society to the highest; individual worth is recognized, but the individual is still part of a hierarchy, and serves that hierarchy. In Taoism, the individual submits to the Way. In Islam, the individual submits to God. In Judaism, the idea of a Chosen People elevates one particular group over others (although this group also falls under the severe judgment of God).

Only under Christianity was the individual human being, whatever that person’s background, elevated to the highest worth. Jesus’ teachings on love and forgiveness, regardless of a person’s status and background, became central to Western civilization — though frequently violated in practice. Jesus’s vision of the afterlife emphasized not a merger with a universal spirit, but a continuance of individual life, free of suffering, in heaven.

3. Separation of religion and government.

Throughout history, the relation between religious institutions and government have varied. In some states, religion and government were unified, as in the Islamic caliphate. In most other cases, political authorities were not religious leaders, but priests were part of the ruling class that assisted the rulers. In China, Confucianism played a major role in the administrative bureaucracy, but Confucianism was a mild and rational religion that had no interest in pursuing and punishing heretics. In Judaism, rabbis often had some actual political power, depending on the historical period and location, but their power was never absolute.

Christianity originated with the martyrdom of a powerless man at the hands of an oppressive government and an intolerant society. In subsequent years, this minor sect was persecuted by the Roman empire. This persecution lasted for several hundred years; at no time during this period did Christianity receive the support, approval, or even tolerance of the imperial government.

Few other religions have originated in such an oppressive atmosphere and survived. China absorbed Confucianism, Taoism, and Buddhism without wars and extensive persecution campaigns. Hinduism, Buddhism, and Jainism grew out of the same roots and largely tolerated each other. Islam had its enemies in its early years, but quickly triumphed in a series of military campaigns that built a great empire. Even the Jews, one of the most persecuted groups in history, were able to practice their religion in their own state(s) for hundreds of years before military defeat and diaspora; in 1948, the Jews again regained a state.

Now, it is true that in the 4th century A.D., Christianity became the official state religion of the Roman empire, and the Christian persecution of pagan worshippers began. Over the centuries, the Catholic Church exercised enormous influence over the culture, economy, and politics of Europe. But by the 18th and 19th centuries, the idea of a strict separation between church and state became widely popular, first in America, then in Europe. While Christian churches fought this reduction in Christian political power and influence, the separation of Church and state was at least compatible with the origins of Christianity in persecution and martyrdom, and did not violate the core beliefs of Christianity.

4. A meaningful history.

The idea that history consists of a progressive movement toward an ideal end is not common to all cultures. Ancient Greeks and Romans saw history as a long decline from an original “Golden Age,” or they saw history as essentially cyclical, consisting of a never-ending rise and decline of various civilizations. The historical views of Hinduism, Buddhism, Taoism, and Confucianism were also cyclical.

It was Judaism, Christianity, and Islam that interpreted history as progressing toward an ideal end, a kingdom of heaven. But as a result of the Renaissance in the West, and then the Enlightenment, the idea of an otherworldly kingdom was dumped, and the ideal end of history became secularized. The German philosopher Hegel (1770-1831) interpreted history as a dialectic clash of ideas, moving toward its ultimate end, which was human freedom. (An early enthusiast for the French Revolution, Hegel once referred to Napoleon as the “world soul” on horseback.) Karl Marx took Hegel’s vision one step further, removing Hegel’s idealism and positing a “dialectical materialism” based on class conflict. This class conflict, according to Marx, would one day end in a final, bloody clash that would end class distinctions and bring about the full equality of human beings under communism.

Alas, these dreams of earthly utopia did not come to pass. Napoleon crowned himself emperor in 1804 and went to work creating a new dynasty and aristocracy with which to rule Europe. In the twentieth century, Communist regimes were extraordinarily oppressive everywhere they arose, killing tens of millions of people. Certainly, the idea of human equality was attractive, and political movements arose and took power based on these ideas. Yet the results were bloodshed and tyranny. Even so, when Soviet communism collapsed, the idea of a secular “end of history,” based on the thought of Hegel, became popular again.

According to the American Christian theologian Reinhold Niebuhr, the visions of Hegel and Marx were merely secular versions of Christianity, which failed because, while ostensibly dedicated to the principles of individual worth, equality, and historical progress, they could not overcome the essential fact of human sinfulness. In Christianity, this sinfulness was the basis for the prophecies in the Book of Revelation which foresaw a final battle between good and evil, requiring the intervention of God in order to achieve a final triumph of good.

According to Niebuhr, the fundamental error of all secular ideologies of historical progress was to suppose that the ability of human beings to reason could conquer tendencies to sinfulness in the same way that advances in science could conquer nature. This did not work, in Niebuhr’s view, because reason could be a tool of self-aggrandizement as well as selflessness, and was therefore insufficient to support universal brotherhood. The fundamental truth about human nature, that the Renaissance and the Enlightenment neglected, was that man is an unbreakable organic unity of mind, body, and spirit. Man’s increasing capacity to use reason resulted in new technologies and wealth but did not — and could not — overcome human tendencies to seek power. For this reason, human history was the story of the growth of both good and evil and not the triumph of good over evil. Only the intervention of God, through Christ, could bring the final fulfillment of history. Certainly, belief in this ultimate fulfillment requires a leap of faith — but whether or not one believes the Book of Revelation, it is hard to deny that human dreams of earthly utopia have been frustrated time and time again.

Perhaps at this point, you may agree with my general assessment of Christian ideas, and even find some similarities between Christian ideas and contemporary secular liberalism. Nevertheless, you may also conclude that the causal linkage between Christianity and modern liberalism has not been established. After all, the first modern liberal democracies did not emerge until nearly 1800 years after Christ. Why so long? Why did the Christian churches have such a long record of intolerance and contempt for liberal ideas? Why did the Catholic Church so often ally with monarchs, defend feudalism, and oppose liberal revolutions? Why did various Christian churches tolerate and approve of slavery for hundreds of years? I will address these issues in Part Three.

What is “Transcendence”?

Posted on by

You may have noticed number of writings on religious topics that make reference to “transcendence” or “the transcendent.” However, the word “transcendence” is usually not very well defined, if it is defined at all. The Catechism of the Catholic Church makes several references to transcendence, but it’s not completely clear what transcendence means other than the infinite greatness of God, and the fact that God is “the inexpressible, the incomprehensible, the invisible, the ungraspable.” For those who value reason and precise arguments, this vagueness is unsatisfying. Astonishingly, the fifteen volume Catholic Encyclopedia (1907-1914) did not even have an entry on “transcendence,” though it did have an entry on “transcendentalism,” a largely secular philosophy with a variety of schools and meanings. (The New Catholic Encyclopedia in 1967 finally did have an entry on “transcendence.”)

The Oxford English Dictionary defines “transcendence” as “the action or fact of transcending, surmounting, or rising above . . . ; excelling, surpassing; also the condition or quality of being transcendent, surpassing eminence or excellence. . . .” The reference to “excellence” is probably key to understanding what “transcendence” is. In my previous essay on ancient Greek religion, I pointed out that areté, the Greek word for “excellence,” was a central idea of Greek culture and one cannot fully appreciate the ancient Greek pagan religion without recognizing that Greek devotion to excellence was central to their religion. The Greeks depicted their gods as human, but with perfect physical forms. And while the behavior of the Greek gods was often dubious from a moral standpoint, the Greek gods were still regarded as the givers of wisdom, order, justice, love, and all the institutions of human civilization.

The odd thing about transcendence is that because it seems to refer to a striving for an ideal or a goal that goes above and beyond an observed reality, transcendence has something of an unreal quality. It is easy to see that rocks and plants and stars and animals and humans exist. But the transcendent cannot be directly seen, and one cannot prove the transcendent exists. It is always beyond our reach.

Theologians refer to transcendence as one of the two natures of God, the other being “immanence.” Transcendence refers to the higher nature of God and immanence refers to God as He currently works in reality, i.e., the cosmic order. The division between those who believe in a personal God and those who believe in an impersonal God reflects the division between the transcendent and immanent view of God. It is no surprise that most scientists who believe in God tend more to the view of an impersonal God, because their whole life is dedicated to examining the reality of the cosmic order, which seems to operate according to a set of rules rather than personal supervision.

Of course, atheists don’t even believe in an impersonal God. One famous atheist, Sigmund Freud, argued that religion was an illusion, a simple exercise in “wish fulfillment.” According to Freud, human beings desired love, immortality, and an end to suffering and pain, so they gravitated to religion as a solution to the inevitable problems and limitations of mortal life. Marxists have a similar view of religion, seeing promises of an afterlife as a barrier to improving actual human life.

Another view was taken by the American philosopher George Santayana, whose book, Reason in Religion, is one of the very finest books ever written on the subject of religion. According to Santayana, religion was an imaginative and poetic interpretation of life; religion supplied ideal ends to which human beings could orient their lives. Religion failed only when it attributed literal truth to these imaginative ideal ends. Thus religions should be judged, according to Santayana, according to whether they were good or bad, not whether they were true or false.

This criteria for judging religion would appear to be irrational, both to rationalists and to those who cling to faith. People tend to equate worship of God with belief in God, and often see literalists and fundamentalists as the most devoted of all. But I would argue that worship is the act of submission to ideal ends, which hold value precisely because they are higher than actually existing things, and therefore cannot pass traditional tests of truth, which call for a correspondence to reality.

In essence, worship is submission to a transcendent Good. We see good in our lives all the time, but we know that the particular goods we experience are partial and perishable. Freud is right that we wish for goods that cannot be acquired completely in our lives and that we use our imaginations to project perfect and eternal goods, i.e. God and heaven. But isn’t it precisely these ideal ends that are sacred, not the flawed, perishable things that we see all around us? In the words of Santayana,

[I]n close association with superstition and fable we find piety and spirituality entering the world. Rational religion has these two phases: piety, or loyalty to necessary conditions, and spirituality, or devotion to ideal ends. These simple sanctities make the core of all the others. Piety drinks at the deep, elemental sources of power and order: it studies nature, honours the past, appropriates and continues its mission. Spirituality uses the strength thus acquired, remodeling all it receives, and looking to the future and the ideal. (Reason in Religion, Chapter XV)

People misunderstand ancient Greek religion when they think it is merely a set of stories about invisible personalities who fly around controlling nature and intervening in human affairs. Many Greek myths were understood to be poetic creations, not history; there were often multiple variations of each myth, and people felt free to modify the stories over time, create new gods and goddesses, and change the functions/responsibilities of each god. Rational consistency was not expected, and depictions of the appearance of any god or goddess in statues or painting could vary widely. For the Greeks, the gods were not just personalities, but transcendent forms of the Good. This is why Greek religion also worshipped idealized ends and virtues such as “Peace,” “Victory,” “Love,” “Democracy,” “Health,” “Order,” and “Wealth.” The Greeks represented these idealized ends and virtues as persons (usually females) in statues, built temples for them, and composed worshipful hymns to them. In fact, the tendency of the Greeks to depict any desired end or virtue as a person was so prevalent, it is sometimes difficult for historians to tell if a particular statue or temple was meant for an actual goddess/god or was a personified symbol. For the ancient Greeks, the distinction may not have been that important, for they tended to think in highly poetic and metaphorical terms.

This may be fine as an interpretation of religion, you may say, but does it make sense to conceive of imaginative transcendent forms as persons or spirits who can actually bring about the goods and virtues that we seek? Is there any reason to think that prayer to Athena will make us wise, that singing a hymn to Zeus will help us win a war, or that a sacrifice at the temples of “Peace” or “Health” will bring us peace or health? If these gods are not powerful persons or spirits that can hear our prayers or observe our sacrifices, but merely poetic representations or symbols, then what good are they and what good is worship?

My view is this: worship and prayer do not affect natural causation. Storms, earthquakes, disease, and all the other calamities that have afflicted humankind from the beginning are not affected by prayer. Addressing these calamities requires research into natural causation, planning, human intervention, and technology. What worship and prayer can do, if they are directed at the proper ends, is help us transcend ourselves, make ourselves better people, and thereby make our societies better.

In a previous essay, I reviewed the works of various physicists, who concluded that reality consists not of tiny, solid objects but rather bundles of properties and qualities that emerge from potentiality to actuality. I think this dynamic view of reality is what we need in order to understand the relationship between the transcendent and the actual. We worship the transcendent not because we can prove it exists, but because the transcendent is always drawing us to a higher life, one that excels or supersedes who we already are. The pantheism of Spinoza and Einstein is more rational than traditional myths that attributed natural events to a personal God who created the world in six days and subsequently punished evil by causing natural disasters. But pantheism is ultimately a poor basis for religion. What would be the point of worshipping the law of gravity or electromagnetism or the elements in the periodic table? These foundational parts of the universe are impressive, but I would argue that aspiring to something higher is fundamental not only to human nature but to the universe itself. The universe, after all, began simply with a concentrated point of energy; then space expanded and a few elements such as hydrogen and helium formed; only after hundreds of millions of years did the first stars, planets, and other elements necessary for life began to emerge.

Worshipping the transcendent orients the self to a higher good, out of the immediate here-and-now. And done properly, worship results in worthy accomplishments that improve life. We tend to think of human civilization as being based on the rational mastery of a body of knowledge. But all knowledge began with an imagined transcendent good. The very first lawgivers had no body of laws to study; the first ethicists had no texts on morals to consult; the first architects had no previous designs to emulate; the first mathematicians had no symbols to calculate with; the first musicians had no composers to study. All our knowledge and civilization began with an imagined transcendent good. This inspired experimentation with primitive forms; and then improvement on those initial primitive efforts. Only much later, after many centuries, did the fields of law, ethics, architecture, mathematics, and music become a body of knowledge requiring years of study. So we attribute these accomplishments to reason, forgetting the imaginative leaps that first spurred these fields.

 

Einstein’s Judeo-Quaker Pantheism

Posted on by

I recently came across a fascinating website, Einstein: Science and Religion, which I hope you will find time to peruse.  The website, edited by Arnold Lesikar, Professor Emeritus in the  Department of Physics, Astronomy, and Engineering Science at St. Cloud State University in Minnesota, contains a collection of Einstein’s various comments on religion, God, and the relationship between science and religion.

Einstein’s views on religion have been frequently publicized and commented on, but it is difficult to get an accurate and comprehensive assessment of Einstein’s actual views on religion because of the tendency of both believers and atheists to cherry-pick particular quotations or to quote out of context. Einstein’s actual views on religion are complex and multifaceted, and one is apt to get the wrong impression by focusing on just one or several of Einstein’s comments.

One should begin by noting that Einstein did not accept the notion of a personal God, an omnipotent superbeing who listens to our prayers and intervenes in the operations of the laws of the universe. Einstein repeatedly rejected this notion of God throughout his life, from his adolescence to old age. He also believed that many, if not most, of the stories in the Bible were untrue.

The God Einstein did believe in was the God of the philosopher Spinoza. Spinoza conceived of God as being nothing more than the natural order underlying this universe — this order was fundamentally an intelligent order, but it was a mistake to conceive of God as having a personality or caring about man. Spinoza’s view was known as pantheism, and Einstein explicitly stated that he was a proponent of Spinoza and of pantheism. Einstein also argued that ethical systems were a purely human concern, with no superhuman authority figure behind them, and there was no afterlife in which humans could be rewarded or punished. In fact, Einstein believed that immortality was undesirable anyway. Finally, Einstein sometimes expressed derogatory views of religious institutions and leaders, believing them responsible for superstition and bigotry among the masses.

However, it should also be noted that Einstein’s skepticism and love of truth was too deep to result in a rigid and dogmatic atheism. Einstein described himself variously as an agnostic or pantheist and disliked the arrogant certainty of atheists. He even refused to definitively reject the idea of a personal God, believing that there were too many mysteries behind the universe to come to any final conclusions about God. He also wrote that he did not want to destroy the idea of a personal God in the minds of the masses, because even a primitive metaphysics was better than no metaphysics at all.

Even while rejecting the notion of a personal God, Einstein described God as a spirit, a spirit with the attribute of thought or intelligence: “[E]very one who is seriously involved in the pursuit of science becomes convinced that a spirit is manifest in the laws of the Universe — a spirit vastly superior to that of man, and one in the face of which we with our modest powers must feel humble.” In an interview, Einstein expressed a similar view:

If there is any such concept as a God, it is a subtle spirit, not an image of a man that so many have fixed in their minds. In essence, my religion consists of a humble admiration for this illimitable superior spirit that reveals itself in the slight details that we are able to perceive with our frail and feeble minds.

Distinguishing between the religious feeling of the “naïve man” and the religious feeling of the scientist, Einstein argued:  “[The scientist’s] religious feeling takes the form of a rapturous amazement at the harmony of natural law, which reveals an intelligence of such superiority that, compared with it, all the systematic thinking and acting of human beings is an utterly insignificant reflection.”

While skeptical and often critical of religious institutions, Einstein also believed that religion played a valuable and necessary role for civilization in creating “superpersonal goals” for human beings, goals above and beyond self-interest, that could not be established by pure reason.  Reason could provide us with the facts of existence, said Einstein, but the question of how we should live our lives necessarily required going beyond reason. According to Einstein:

[T]he scientific method can teach us nothing else beyond how facts are related to, and conditioned by, each other.The aspiration toward such objective knowledge belongs to the highest of which man is capabIe, and you will certainly not suspect me of wishing to belittle the achievements and the heroic efforts of man in this sphere. Yet it is equally clear that knowledge of what is does not open the door directly to what should be. . . . Objective knowledge provides us with powerful instruments for the achievements of certain ends, but the ultimate goal itself and the longing to reach it must come from another source. . . .

To make clear these fundamental ends and valuations, and to set them fast in the emotional life of the individual, seems to me precisely the most important function which religion has to perform in the social life of man. And if one asks whence derives the authority of such fundamental ends, since they cannot be stated and justified merely by reason, one can only answer: they exist in a healthy society as powerful traditions, which act upon the conduct and aspirations and judgments of the individuals; they are there, that is, as something living, without its being necessary to find justification for their existence. They come into being not through demonstration but through revelation, through the medium of powerful personalities. One must not attempt to justify them, but rather to sense their nature simply and clearly.

Einstein even argued that the establishment of moral goals by religious prophets was one of the most important accomplishments of humanity, eclipsing even scientific accomplishment:

Our time is distinguished by wonderful achievements in the fields of scientific understanding and the technical application of those insights. Who would not be cheered by this? But let us not forget that knowledge and skills alone cannot lead humanity to a happy and dignified life. Humanity has every reason to place the proclaimers of high moral standards and values above the discoverers of objective truth. What humanity owes to personalities like Buddha, Moses, and Jesus ranks for me higher than all the achievements of the enquiring and constructive mind.

Einstein’s views of Jesus are particularly intriguing. Einstein never rejected his Jewish identity and refused all attempts by others to convert him to Christianity. Einstein also refused to believe the stories of Jesus’s alleged supernatural powers. But Einstein also believed the historical existence of Jesus was a fact, and Einstein regarded Jesus as one the greatest — if not the greatest — of religious prophets:

As a child, I received instruction both in the Bible and in the Talmud. I am a Jew, but I am enthralled by the luminous figure of the Nazarene. . . . No one can read the Gospels without feeling the actual presence of Jesus. His personality pulsates in every word. No myth is filled with such life. How different, for instance, is the impression which we receive from an account of legendary heroes of antiquity like Theseus. Theseus and other heroes of his type lack the authentic vitality of Jesus. . . .No man can deny the fact that Jesus existed, nor that his sayings are beautiful. Even if some them have been said before, no one has expressed them so divinely as he.

Toward the end of his life, Einstein, while remaining Jewish, expressed great admiration for the Christian sect known as the Quakers. Einstein stated that the “Society of Friends,” as the Quakers referred to themselves as, had the “highest moral standards” and their influence was “very beneficial.” Einstein even declared “If I were not a Jew I would be a Quaker.”

Now Einstein’s various pronouncements on religion are scattered in multiple sources, so it is not surprising that people may get the wrong impression from examining just a few quotes. Sometimes stories of Einstein’s religious views are simply made up, implying that Einstein was a traditional believer. Other times, atheists will emphasize Einstein’s rejection of a personal God, while completely overlooking Einstein’s views on the limits of reason, the necessity of religion in providing superpersonal goals, and the value of the religious prophets.

For some people, a religion without a personal God is not a true religion. But historically, a number of major religions do not hold belief in a personal God as central to their belief system, including Taoism, Buddhism, and Confucianism. In addition, many theologians in monotheistic faiths describe God in impersonal terms, or stress that the attributes of God may be represented symbolically as personal, but that God himself cannot be adequately described as a person. The great Jewish theologian Maimonides argued that although God had been described allegorically and imperfectly by the prophets as having the attributes of a personal being, God did not actually have human thoughts and emotions. The twentieth century Christian theologian Paul Tillich argued that God was not “a being” but the “Ground of Being” or the “Power of Being” existing in all things.

However, it is somewhat odd is that while rejecting the notion of a personal God, Einstein saw God as a spirit that seemingly possessed an intelligence far greater than that of human beings. In that, Einstein was similar to Spinoza, who believed God had the attribute of “thought” and that the human mind was but part of the “infinite intellect of God.”  But is not intelligence a quality of personal beings? In everyday life, we don’t think of orbiting planets or stars or rocks or water as possessing intelligence, and even if we attribute intelligence to lower forms of life such as bacteria and plants, we recognize that this sort of intelligence is primitive. If you ask people what concrete, existing things best possess the quality of intelligence, they will point to humans — personal beings! Yet, both Spinoza and Einstein attribute vast, or even infinite, intelligence to God, while denying that God is a personal being!

I am not arguing that Spinoza and Einstein were wrong or somehow deluding themselves when they argued that God was not a personal being. I am simply pointing out how difficult it is to adequately and accurately describe God. I think Spinoza and Einstein were correct in seeking to modify the traditional concept of God as a type of omnipotent superperson with human thoughts and emotions. But at the same time, it can be difficult to describe God in a way that does not use attributes that are commonly thought of as belonging to personal beings. At best, we can use analogies from everyday experience to indirectly describe God, while acknowledging that all analogies fall short.