When I was teaching a world religions class from semester to semester I would sometimes ask my students a question: Are God and Allah the same entity?
It was a complex question, but it would invariably provoke a simple response. At first there would be a momentary silence, with faces looking back at me in shock or puzzlement, as if they were waiting for me to say, “Just kidding!” But I wasn’t, and then the hands would go up and we were off, with questions and assertions ricocheting around the room for the next few minutes.
The lines of consensus would usually form up in some fairly consistent ways. There was one group that was unequivocal: Allah is not God, no way, not ever. How could they be sure? Well, look at the kinds of horrific crimes against humanity that the followers of Allah have perpetrated. How could a real…god…be in charge of such a cruel and capricious lot?
Others would then point out the crusades of Christians against Jews and Muslims, the genocide by American Christians against Native Americans, and the centuries of slavery. The Holocaust would be raised and apartheid in South Africa would be recognized.
Having fought to a draw, both sides would then stand down, panting a little. Then a hand would be raised. “Yes, I think they are both the same entity.”
“Because God can appear as Allah if He wants. He can do anything He wants. Besides, who are we to say who God is or what He does?”
If we think of this response as illustrating an epistemological pebble causing a ripple, then the degree of certainty expressed diminishes rapidly as the energy dissipates outward.
The question about God and Allah is complex because we cannot prove, by the usual standards of observation or deduction, if there are such entities, much less ones that answer to this name and not that one. What this question does first is to stop us in our tracks as it reveals the limits of language in the service of knowledge. As Job says into the whirlwind, “I have spoken of things I do not understand.”
This is not a concession by Job to withdraw his demand that God answer his charge of injustice, but an admission that, putting his charge aside, Job cannot grasp all that God is. But this does not stop him from addressing the God he does know, nor should it stop us.
The mystery is that God is more than we can know, but not less than we can desire.
Traversing the terrain of God’s nature in this way is throttled by some people when the conversation about the divine leaps into the higher elevations. Often, in the midst of animated conversations after the church potluck, someone will play the Homo sapiens card: “Now you’re thinking man’s thoughts. If they speak not according to the word it is because there is no light in them.” The fact that it took human cogitation to come up with that sentence is lost on such a person. For him the Bible is a literal transcript of pronouncements God gave in dictation to selected secretaries over the course of thousands of years. In his view it is an answer book for vexatious questions and a recipe book for doctrinal casseroles.
The problem with such a fundamentalism is, strangely enough, a coldly indifferent lack of respect for God. The metaphors of God that ring through the biblical stories are about a being who is fiercely—and tenderly—involved with His creations. By contrast, the contractual obligation of the fundamentalist God is to deliver on the promise of an eschatological gated community in return for fulfillment of stipulations on conduct and creed. It keeps God at a distance, a being so abstract that the only indications of its existence are the myriad ways it is not like us.
There is no intellectual curiosity, but even worse, no spiritual wonderment and awe.
But there is a second purpose for such a question, and that is for us to discover the values that form our descriptions of God and how those values shape our action in the world. Like Parent, like children, you might say. Who do we think God or Allah is? How do we characterize them? How do the values we attribute to our gods align with those we live by? What do those values have in common with believers in other religions? And most importantly: What practical effect do such “God-shaped” values have as we learn to live with others and their divine values?
There are two ways of thinking about this. Conceptual thinking reasons out the problems and is useful when we try to add to our knowledge of the world. Situational thinking involves an experience. We need them both.
Abraham Heschel, the great twentieth-century rabbi and philosopher, says in God in Search of Man, “Situational thinking is necessary when we are engaged in an effort to understand issues on which we stake our very existence.” The nature of God, and our relation to people of faith in all religions would qualify for both kinds of thinking. Conceptual thinking would explore the history of the ideas, the development of nuances in religious philosophies, the sources of wisdom in the traditions. But situational thinking would look to events, the times and places where the gods touch the earth, and the songs and visions and psalms that well up from those springs.
Somewhere, theologian Stanley Hauerwas has said, “The truth of a religion is found in the kind of people it produces.” On the face of it the hearer might nod and agree, thinking, perhaps, that the proof is in the pudding and that our puddings should be of the highest quality, lest they be spewed out of the mouth of the Lord. But then a second thought occurs: Wait! Given our record as human beings and the monumental capacity we display for turning a silk purse into a sow’s ear, what hope is there for any religion? Considering the many shortcomings and pure screw-ups of any given denomination, especially one’s own, surely this is a bar no one can reach, a standard that cannot be achieved?
We do, however, have Jesus saying, “By their fruits you shall know them,” and cursing a fig tree for not producing fruit in due season, and stories about cutting down trees that don’t produce. Behavior seems to matter to Jesus.
I would amend it to read: “The truth of a religion is found in the kind of people it is producing.” We are not end-products; we are in process. The gardener knows the tree will thrive when it has the nutrients it needs.
Christian Wiman, poet and essayist, notes in his wonderful book, My Bright Abyss, that “An observed particle passed through a screen will always go through one hole. A particle that is unobserved but mechanically monitored will pass through multiple holes at the same time. What this suggests is that what we call reality is conditioned by the limitations of our senses, and there is some other reality much larger and more complex than we are able to perceive.”
In the loving embrace of God, the Merciful, the Compassionate, we may sense, rather than see, the One who is closer to us than the vein in our neck.
Barry Casey taught religion, philosophy, and communications for 28 years at Columbia Union College, now Washington Adventist University, and business communication at Stevenson University for 7 years. He continues as adjunct professor in ethics and philosophy at Trinity Washington University, D.C. More of the author’s writing can be found on his blog, Dante’s Woods.
Image Credit: Val Vesa / Unsplash
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This is a companion discussion topic for the original entry at http://spectrummagazine.org/node/8708