The God Delusion by Richard Dawkins

The God Delusion by Richard Dawkins first appeared in 2006, the paperback including corrections and clarifications in 2007. Dawkins starts from the fact that the world changed in the mid-nineteenth century when Charles Darwin finally published his theory of evolution. He reminds us also that Nicolaus Copernicus in the sixteenth century brought about a similar paradigm shift by postulating that the earth was not the centre of the universe or even the solar system. It may also be relevant to remind ourselves that some of these facts had been known to ancient Greek philosophers (Aristarchus) and that the knowledge had been subsequently suppressed by various religions, contrary to evidence, such as the appearance of ships´ masts over the horizon at sea. It is this denial of evidence whenever it challenges dogma that is the central theme of The God Delusion.

Richard Dawkins charts the process whereby scientific evidence has continually rolled back the previously dominant supernatural explanations of reality as we perceive it, thus calling into question the basis of continued allegiance to any form of religion. He goes as a far as describing a child´s indoctrination into a faith by parents as a form of abuse. The arguments will not convince or convert the religious. They were clearly never intended to do so.

There is one word that he uses many times and it is “evidence”.  As a scientist, Richard Dawkins maintains a rational approach to the physical world.  Science explains nothing, by the way. The question “why” is perhaps inadmissible, since it really represents an amalgam of the answers to how, when, how much or what. And these questions must be answered before anything amounting to explanation can be adopted. Dawkins´s position is little more than a restatement of Kant´s Categorical Imperative, which is almost three hundred years old. Dawkins´s opponents, however, apparently regard him as a modern radical. He reminds us that science creates intellectual models that fit with and relate to the physical world. In reality, whatever that might be, an electron, for instance, is probably nothing like what we imagine it to be. But is our model of what we understand an electron to be fits the phenomena of its effects, and if our expectations of its presence correspond to what we observe, then we have something that is workable, even though, ultimately, we can never know if it is literally accurate.

And this is Richard Dawkins´s main problem with religion. To believe something merely because it is written in a book that someone else has previously labelled sacred is as anti-scientific as denying gravity. It is, as Dawkins points out, irrational to the point of being disingenuous, and disingenuity, in most religions, would be condemned.

A major argument used by Richard Dawkins is, of course, that these religious texts are only ever interpreted or adopted selectively. He quotes numerous examples from the Bible of divinely handed-down rules that are broken in every self-proclaimed Christian society. If particular aspects of these texts have been selected with others ignored, and if that selection is dictated by the cultural, moral or intellectual mores of a particular place and time, then what is it that still makes these texts both authoritative or divine, let alone literally true?

More than a decade after The God Dilemma appeared, it seems that its reading is if anything more essential now than then. The political presence of the populist right, often associated with the same ideological blinkers and rejection of evidence that characterises the fundamentalists of religion, had in 2006 only a fraction of its current influence. There is thus no more important time to remind ourselves of Dawkins´s approach – even if we might disagree with his destination – that evidence is all important and cannot be either discounted or denied. In an age where the powerful say one thing today and deny it tomorrow or insert a word like “not” after the event to change all sense, then it is the responsibility of all people who respect evidence or eschew anything that ignores it.

Richard Dawkins also reminds us that human beings collectively still know very little about anything. The expanding universe – that bears absolutely no resemblance whatsoever to any universe described in any sacred text – poses perhaps the greatest question. Where is the matter that might drive such expansion? The question currently cannot be answered either definitively or convincingly. And it would be no answer, as Dawkins points out, to lump this question, along with all the others we currently find hard, into a box, call it something supernatural, and then consider that matter solved, let alone explained.  Such intellectual laziness would do nothing to enhance our paucity of knowledge. What The God Delusion also illustrates, however, is that those who espouse this intellectual laziness are often apparently more confident than those who refuse to commit because of a lack of evidence.

The moral of it all, and it is more important now than in 2006, is beware of all counsel that comes without proof, without ability to demonstrate or illustrate. And the only acceptable proof is a weight of evidence that cuts across opinion and is demonstrable. And, importantly, distrust anything that claims there is no need for such authentication.

The Reluctant Fundamentalist by Mohsin Hamid

Initially, the form of The Reluctant Fundamentalist by Mohsin Hamid seems forced. Surely it will restrict what the author can achieve. By the end, however, the form has become a crucial part of the plot. The turnabout then works very well indeed.

Changez has returned to Pakistan from the USA, where he both studied and worked. He is in conversation with a foreign visitor to his country. Apparently they are sitting in a café. The visitor is probably an American but, surprisingly, the conversation is entirely one-sided.

Basically, Changez tells his life story, eventually relating in detail the conspiring events that led him to his current preoccupations and status. He was the child of an upper class family in Lahore. He was a bright thing from the start and when the time was right a place at Princeton beckoned. He excelled and was offered a job with a business consulting group, where he learned much more than merely contemporary jargon. He also fell head over heels in love with an American girl, herself a gifted student with a desire to write.

She wanted to tell stories, beginning perhaps with one featuring herself and describing her former boyfriend’s struggle with terminal illness. Initially at least she seems newly besotted with her new Pakistani friend, with Changez’s unexpected and wholly foreign politeness, good manners and dress sense all creating favourable impressions. The silent listener absorbs all this without comment as he and Changez await their food in a Lahore restaurant.

Everything looks rosy for our graduate and the listening tourist seems to respond to the raconteur’s story. The narrator then begins to describe a new era, an era that began on September 11 2001 and the destruction of the World Trade Center in New York. The Reluctant Fundamentalist’s tone changes abruptly as the world and the individual’s place in it seem to need reinterpretation.

As things turn out, Changez returns to Pakistan, where he takes up teaching. And still our listener absorbs the story without response. The book’s denouement is both surprising and satisfying. The form that has seemed to be a handicap suddenly contributes to the experience. We are left with an enigmatic, open ending where surely something will happen.

Mohsin Hamid perhaps allows each of us to fill in some blanks. Mohsin Hamid’s The Reluctant Fundamentalist is quite a short book. It possibly just exceeds the novella form. But in a succinct and sophisticated way it addresses and comments on some complex issues. Its methods are both sympathetic and involving. Its efforts convince the reader without being didactic. It is thus a significant achievement.

Saint Augustine by Garry Wills – a biography of the early Christian saint.

A young African man with a taste for sex and a highly developed sense of both religion and mission travels across the Mediterranean. He decides to sail. Once in Italy, he communes with the rich and powerful and then, some years later, makes the return journey via the same means of transport, and thereby completes the sum total of his life’s travels.

We know a lot about the man, not only from his own writings which are both extensive and preserved, but also from the accounts of many of those contemporaries who met him, engaged in intellectual and theological debates with him, or merely reported. The Roman Empire had only recently espoused Christianity. It was an era when the young faith was divided by schism. A strength of this biography of Augustine is that it brings home the passion that characterised these differences. A weakness, however, is that the different variants of fourth century Christianity are not clearly delineated. This would, perhaps, be too much to ask in a short account of a life, but there are times when understanding of the text is compromised because of this omission. What does come alive, however, is how recent were the memories of persecution under Diocletian. It was a difference in attitude to some of those who succumbed to denial of their faith under that persecution that created one major schism.

Donatists refused to re-admit those who had renounced their faith under threat and were the main expression of Christianity in North Africa. Our young African man chose to ally himself with the Roman church, thus placing himself in a local minority. Pelagius who was around at the time denied the concept of original sin. Quite often it seems that he didn’t, then he did, and then he didn’t again. It was a heresy, needless to say. But, and I feel it might be an attractive concept even today, the idea that the Church was not full of sinners had its adherents. Arians stressed the humanity, not the divinity of Jesus Christ. This allowed them to avoid at least some of the problematic concept of three deities in one, a holy trinity. The concept has been a confusion and for many outside of Christianity it appears to be a wholly unnecessary complication. Arian thought, however, Gary Mills points out, is only reported by those who opposed them, so an accurate representation of their philosophy is difficult to establish. Manicheans, unlike Christians, saw the universe in black and white, a competition between good and evil. There were aspects of light and dark in everything and everyone, but it was the interplay between the two that determined where an individual might be placed in the overall scheme of things. Manichaeism has largely disappeared from world religion, its only remaining bastion being Hollywood, where it provides the basis of most films aimed at the popular audience.

All of these ideas, heresies and religions were themselves in competition in the homeland of Augustine of Hippo. And through Gary Wells’ book we gain an insight into how an individual thinker and philosopher grappled with the contradictions and tried to make sense of what he regarded as the correct line. The book is a window on Augustine’s thoughts , thoughts that often deal with the base as well as the obviously spiritual. Gary Wills provides real insights into Augustine’s charm, the magnetism of his rhetoric and the logical processes of his thought. And he manages to this in just 150 pages, pages that also include significant and poignant quotes from Augustine’s work. The stained glass analogy on religion applies. If you look at windows from outside, they are merely sold grey. On the inside, they reveal full and splendid colour. There might be many a modern reader who would be confused as to why it matters that a concept is associated with this or that belief. But for a Christian and certainly for someone who sees the windows in full colour it clearly does matter.

Gary Wills’s book brings the debates and issues alive even for the general reader, though it has to be said that sometimes the detail of the theological debate is less than penetrable. This is a book of many surprises. View the book on amazon Saint Augustine (Lives)

The Spanish Inquisition – An Historical Revision by Henry Kamen

Henry Kamen´s The Spanish Inquisition is an amazing experience. It is a highly detailed, supremely scholarly and ultimately enlightening account of an historical phenomenon whose identity and reputation have become iconic. So much has been written about it, so many words have been spoken that one might think that there is not too much new to be learned.

But this is precisely where Kamen´s book really comes into its own, for it reveals the popular understanding of the Inquisition as little more than myth. He explodes the notion that the busy-bodies of inquisitors had their nose in everyone’s business. It was actually quite a rare event for someone to be called before it. And in addition, if you lived away from a small number of population centres, the chances were that that you would hardly even have known of its existence. Also exploded is the myth of large numbers of heretics being burned at the stake. Yes, it happened, but in nowhere near the numbers that popular misconceptions might claim. Indeed, the more common practice was to burn the convicted in effigy, since the accused had fled sometimes years before the judgment, or they might have died in prison while waiting for the case to reach its conclusion.

The intention is not to suggest that the inquisition’s methods were anything but brutal, but merely to point out that perceptions of how commonly they were applied are often false. Henry Kamen skilfully describes how the focus of interest changed over the years.

Initially the main targets were conversos, converts to Christianity, families that were once Jewish or Muslim who converted to Christianity during the decades that preceded the completion in 1492 of Ferdinand and Isabella´s reconquest. Protestants were targeted occasionally in the following centuries, but it was the families of former Jews that remained the prime target, sometimes being subjected to enquiry several generations after their adoption of their new faith.

A focus on converts to Christianity gave rise to a distinction between Old and New Christianity, an adherent of the former being able to demonstrate no evidence of there having been other faiths in the family history. What consistently runs through arguments surrounding Old and New Christianity, a distinction that was also described as pure blood versus impure blood, is that at its heart this apparent assertion of religious conformity was no more than raw xenophobia and racism. Henry Kamen makes a lot of the contradiction here, since Spain at the time was the most “international” of nations, having already secured an extensive empire and sent educated and wealthy Spaniards overseas to administer it.

In addition, of course, Spain was emerging from a long period when Muslims, Jews and Christians lived competitively, perhaps, but also peacefully under Moorish rule. It is worth reminding oneself regularly that the desire and requirement for religious conformity during the reconquest was imposed from above. Completing Henry Kamen´s The Spanish Inquisition prompts the reader to reflect on which other major historical reputations might be based on reconstructed myth. One is also prompted to speculate on the future of an increasingly integrated Europe, a continent forcibly divided for half a century where xenophobia and religious intolerance might be closer to the surface than most of us would want to admit.

View this book on amazon The Spanish Inquisition: A Historical Revision

Emperor by Colin Thubron

Emperor by Colin Thubron is a mightily ambitious novel. It describes the conversion to Christianity of the emperor Constantine the Great, the circumstances of which are unknown. But this was an event that changed human history. This single event elevated Christianity, previously a minority sect amongst many, to the status of official religion of the Roman Empire. Thus it became the religion of a continent, a status it has never lost.

What is so original about Colin Thubron’s book, however, is its form. The novel is constructed as if it were a sheaf of documents by different authors. The entries are arranged by date, but are constructed as if assembled from a jumble of material stuffed at random by an incompetent clerk into a satchel that was then lost. The author thus assumes many voices, many forms, many perspectives.

Constantine has embarked upon the final phase of his conquest of Rome to establish himself the undisputed leader of the empire. He was in York when his father died and Maxentius, his wife’s brother, usurped the throne. Constantine must therefore raise an army and conquer his way to power all the way from the north of England to the imperial capital. Emperor takes us from the boundaries of Verona to the outskirts of Rome, the progress described via the jottings of several characters.

Constantine’s own journal is the centre-piece. In it the emperor muses on military tactics and the progress of war. But we also discover a sensitive, emotional character often preoccupied with significance deeper than the mundane. The letters and jottings of Fausta, Constantine’s wife and sister of the pretender Maxentius, show how little those involved are able to express or trust their own feelings. Constantine is besotted with her, but she always demands a distance. We are never completely sure of her motives – or loyalties, for that matter.

Synesius, Constantine’s secretary, has seen it all before. His often witty musings offer both context and interpretation. Hosius, Bishop of Cordoba, is the Christian voice that travels with Constantine’s army. His reactions to events are always fundamentally different from what the other characters expect or predict. And there are other minor characters, lesser voices that add further detail and different perspectives.

One of the book’s great achievements is its highly effective portrayal of the pan-European character of Constantine’s alliance and its consequent religious diversity. It seems that there was a real free market in Gods at the time and we quickly feel the need for a unifying cultural and ideological force to match the political and military presence of Constantine. And so the Emperor’s personal needs and pragmatic concerns suddenly coincide and the charismatic presence of Hosius assists.

Overall I felt that Emperor did not quite achieve the ambition of its inspiration, however. In the end the originality of the form became a limitation, constricting the author’s ability to convey both background and context. The story he told was considerably bigger than the form could sustain and so the climax was unsatisfactory. As criticisms go, however, it’s a very small one.

View this book on amazon
Emperor