Reviewing God

Reviewing God

Is the God you believe in really God, or just the kind of God you want, just the image of your own mind's creation -- in psychological terms, just your pathetic projection of your own weaknesses?

The nerve of this guy to ask, but what a wonderful question.

Unfortunately for the author, US academic and writer Reza Aslan, I have encountered such effrontery before. In a retreat talk or something of that sort, I think, by then Fr. Chito Tagle or some other noted cleric, I learned that it is a question originally posed by one daring philosopher, Ludwig Feuerbach. It was he who first needled believers by claiming that the God they worshipped was just a projection of their inmost longings (as for power, praise, etc.). Good thing Aslan noted it at the outset, getting it out of the way.

But it is in supporting his claim using world history that Aslan's book is highly engaging as to be unputdownable.

The first time I've read a survey of the world's faiths or religions, it was then Pope John Paul II's interview transcript-turned-book "Crossing the Threshold of Hope." But Aslan's book is the first of its kind I have encountered in which the history of man's predisposition to believe in a soul, spiritual word, a god, or an afterlife is traced. Even for a Harvard professor, Aslan's scholarly scope is simply breathtaking: from pre-Homo sapiens stage to the various stages in which humans attempted for the first time to do paintings, perform rituals, worship idols, and build temples until these beliefs and practices evolved into a belief in one God and the practices of various religions today.

Weaving together threads from archeology, history, anthropology, philosophy, psychology, neurology, and the arts, it is a fascinating discussion, to say the least. It is so absorbing that I had to pore through even the endnotes in reduced font size until I got dizzy and had a mild headache.

To sum up in broad strokes, these are what Aslan observes to be the major developments in the history of how we humans perceive God:

- Belief in the soul
- Worship of ancestors
- Creation of spirits
- Formation of gods and pantheons
- Construction of temples and shrines
- Establishment of myths and rituals
- Monotheism (the Abrahamic religions: Judaism, Christianity, and most especially, Islam)
- Ditheism
- Trinitarianism (Christianity and Catholicism)
- Pantheism

Aslan ends his discussion by concluding that his exercise in tracing such a history of the world's religions paralleled his own spiritual journey, and that is why he ends up discussing pantheism as the belief he most subscribes to now, the belief that God is in everything (which is, incidentally, something I have heard before). From being a Christian, then Muslim, he discussed how he ended up choosing to believe in pantheism (the belief that God is in everything) instead, because, if I am reading him right, it is the one belief that does not envision God as something man-made but philosophically speaking, a God that is not formed in the image and likeness of man but the reverse: God as He is, whatever it is He wills to be.

Of course, this reader does not share such a controversial conclusion ("Everything is God." "You and I are God." Me: Of course not!). In fact, as a believer of Christianity as a religion that is a divine revelation of truth, not at all a human creation (but one that requires the agency of human cooperation), I find it laughable though not surprising because it follows a logical train of thought.

In my own observation, a lot of religions claim to have come from divine revelation via a chosen messenger: we may refer to how the Muslims, Mormons, and Iglesia ni Kristo, for example, recall their origin story. Can you argue with people's version of such accounts? You can't. I won't even try. To the uninitiated, it's probably a matter of choosing which messenger to believe.

In any case, whatever your religious inclination is, reading Aslan's academic take on the matter is a highly rewarding experience and even helpful in your own spiritual journey. Personally, in the final analysis, the book strikes me as a scientific and historical account of how man has searched for God and developed its primitive conceptions of god (or more accurately, assorted idols, from Ashtoreth to Zeus) through a length of time that seems to be an entire geological age in scope ("hundreds of thousands of years"), until the one true God with a capital G finally said enough, entered history through Jesus Christ, and revealed his true nature as a triune God.

(Grateful acknowledgment: Joey Ferrer)