The GOD

This blog undertakes a critical analysis of the concept of God, attempting to uncover the complexities and difficulties surrounding the idea of a divine being. I comment on many views, including philosophical, theological, historical, and political, while retaining a critical eye, particularly on religious interpretations of God. The discussion recognises the immense importance of this concept on human civilization, but it also emphasises the scepticism and ambiguity inherent in the concept of a deity.

The Philosophical View
Philosophical reflection on the existence of God differs greatly between traditions and epochs. Scepticism regarding gods was popular in ancient Greece, particularly among pre-Socratic intellectuals like Xenophanes, who criticised Homer and Hesiod’s anthropomorphic depictions of gods(Lesher, J. H. (1992)). Similarly, David Hume, a Scottish philosopher, questioned the traditional reasons for God’s existence, including the design argument. He contended that the intricacy of the world does not necessarily testify to a supernatural designer; rather, it might be explained by natural processes(D. Hume (1779)). This scepticism is mirrored in Eastern philosophies such as Charvaka, an ancient Indian school of materialism that flatly rejected the concept of gods, instead supporting a world based purely on what can be observed directly(R. Bhattacharya(2011)).

In contrast, arguments for God’s existence are profoundly rooted in both Western and Eastern religious ideologies. In Western traditions, particularly within Abrahamic religions (Judaism, Christianity, and Islam), the existence of God is frequently debated from the perspectives of ontological, cosmological, and teleological frameworks, implying that God is a necessary being whose existence is defined by his essence, the prime mover of all creation, and the designer of the universe, respectively(J. P. Moreland & W. L. Craig(2003), Al-Ghazali. (2000) ). Similarly, in Hinduism, the philosophical school of Vedanta contends that Brahman exists as the ultimate reality from which everything arises and is sustained(Karl H. Potter(1969)). Though their methodologies differ, these faiths all argue that a divine principle or consciousness underpins and sustains the universe.

Metaphysics is important in these conversations because it provides the underlying issues and contexts for debates about God’s existence(V. I. Peter (2009)). It tackles fundamental aspects of reality that extend beyond the physical and empirical, such as what exists and the essence of existence itself. It enables philosophers and theologians to investigate ideas such as causation, existence, and universality, all of which are critical in developing coherent and persuasive arguments for the existence of God. As a result, whether arguing for or against the presence of God, metaphysics gives the conceptual tools required to grapple with these profound and complicated issues.

The Theological View
Theology frequently addresses the problem of evil through frameworks that assert a higher, divine purpose or plan that is beyond our comprehension. For example, in Christian theology, as expressed by St. Thomas Aquinas, evil is regarded as an essential component of the moral cosmos. According to Aquinas, God allows evil to exist in order to achieve a greater good, such as the exercise of free will or the potential for spiritual growth and soul-making. This viewpoint is founded on a great faith in God’s ultimate goodness and omnipotence, implying that all aspects of existence, including evil, are part of a divine orchestration for ultimate good(D. Brian (2006)).

In contrast, philosophical approaches to the problem of evil frequently do not begin with the assumption of a benevolent, omnipotent deity, but rather utilise reasoning and actual observation to challenge how such a deity can coexist with the obvious reality of evil. Philosophers may argue that the existence of significant evil is incompatible with the existence of an all-powerful, all-knowing, and all-good God, as this appears to be a contradiction: if God can and wishes to avoid evil, why does evil exist? This line of thinking may lead to more sceptical or agnostic conclusions on the nature or existence of God.

Similarly, different schools of Hindu theology respond differently to evil. The Bhakti tradition emphasises devotion and a personal relationship with God, in which the devotee surrenders to God’s will and sees all aspects of life, including suffering and evil, as part of a divine relationship and a route to closeness with God(R. B. Locklin, H. Nicholson (2010)). This is in contrast to Advaita Vedanta, which holds that the ultimate reality, Brahman, is beyond dualities like good and evil; in this case, the awareness of such dualities is attributed to ignorance. Dvaita Vedanta believes that evil exists and is different from God, and that moral decisions and their repercussions are part of the structured cosmic law (dharma).

Thus, theological views frequently include faith-based reasons for evil, viewing it as part of a larger divine framework, but philosophical arguments tend to dispute these justifications, seeking a more critically robust explanation that can stand alone from religious authority.

The Historic View
Religious belief most likely arose from early humans’ attempts to understand and explain natural occurrences, human emotions, and the mysteries of life and death. Early religions were frequently animistic, with spiritual or supernatural attributes attributed to animals, plants, and inanimate objects. As human civilizations developed, these beliefs evolved into more formalised forms of worship. This entailed the development of rituals, creation myths, and moral codes, which were frequently centred on a pantheon of gods and goddesses who oversaw various parts of the natural world and human fate. Sacrifices and social ceremonies became means by which humans believed they might communicate with and influence divine forces.

In the ancient Near East, there was a substantial shift from polytheism to monotheism, particularly among Jews(J. Trotter(2006)). Originally, ancient Semitic religions practiced polytheism or henotheism. Over time, the Jewish understanding of God evolved into a rigorously monotheistic framework, emphasising a single, all-powerful God who served as both creator and moral authority. This theological development laid the groundwork for the creation of Christianity, which arose from the Jewish tradition but enlarged the concept of monotheism with the introduction of the Trinity. Christianity grew quickly, mainly in part to its global message and its followers’ missionary efforts. Islam, which emerged in Arabia in the seventh century, proclaimed a strict monotheism with the Quran as its sacred text, emphasising God’s unity while rejecting past polytheistic beliefs. Both religions have undergone doctrinal adjustments and discussions over the years, with early Christian councils altering teachings and scriptural interpretations. Religious authorities and governments frequently employed beliefs to legitimise power, enforce moral behaviour, and maintain social order.

Hinduism’s trajectory differs significantly from that of the Abrahamic faiths, progressing from early Vedic monotheism, in which ritual sacrifice and fire rituals were directed towards a supreme cosmic entity, Brahman, to a more complex polytheism characterised by a rich pantheon of gods and goddesses. This transformation illustrates the incorporation of numerous cultural and tribal deities into the Vedic framework, resulting in a system in which multiple deities are worshipped as expressions of the same ultimate truth. The caste system, which is a fundamental part of Hindu culture, has historically been justified by religious concepts that relate social hierarchy to cosmic order, effectively managing the people by assigning occupational and social duties based on birth. The intellectual and spiritual rigidity of this system eventually led to the birth of Buddhism and Jainism in the sixth century BCE. These new organisations challenged the authority of the Vedas and the caste system, emphasising personal spiritual emancipation through ethical living and contemplative activities, resulting in a profound shift in the Indian religious landscape(T. Romila(2002)).

The Scientific View
Science is fundamentally based on factual facts and testable hypotheses, with an emphasis on describing the natural world through observation, investigation, and reasoning. From a scientific standpoint, assertions about God’s existence are regarded metaphysical rather than empirical. Scientists such as Stephen Hawking and Carl Sagan have remarked that our growing understanding of the universe through science lowers the need to invoke a divine creator to explain the cosmic origin and structure. Scientific explanations have provided naturalistic interpretations for phenomena that were previously attributed to supernatural causes, including the Big Bang theory, the formation of stars and planets, and the evolution of life.

The Political View
In modern democracies, the intersection of faith, religion, and politics can have a substantial impact on electoral outcomes and public policy. Democracies are ideally based on the ideals of logical discussion and informed decision-making by the voter. However, when voters make decisions based on religious affiliation or charismatic leadership rather than critical policy analysis, democracy can veer towards populism. This trend frequently results in policies that do not necessarily fit with democratic principles of equality and reasonable public discourse, but rather appeal to the feelings and ideas of the majority or vociferous minorities.

Political candidates and parties frequently use religious beliefs to gather support, employing faith as a potent tool for mobilising supporters. In India, Prime Minister Narendra Modi and his Bharatiya Janata Party (BJP) have heavily relied on Hindu nationalist themes to develop a strong voter base. Modi’s campaigns and programmes frequently emphasise Hindu identity and values, which appeal to a huge portion of India’s population, influencing political preferences and aligning national and religious identity. This technique has been visible in successive elections, with the BJP’s appeals to voters emphasising Hindu pride and religious history.

Contrastingly, in Nordic countries like Sweden, Norway, and Denmark, where the democracy index is high, there is a notable trend of secularism and relatively lower levels of religious belief. These countries demonstrate high levels of civic participation and political engagement, where policy decisions are generally based more on secular ethics and rational public policies rather than religious doctrines. This secular approach supports a form of democracy that is less susceptible to the sway of religious populism, potentially leading to more stable and equitable governance.

The dependence on religious affiliations in politics reveals a critical tension within democratic structures: while appealing to shared values and identities can unify and mobilize voter bases, it also risks undermining the critical, rational deliberation that is essential for effective democracy. As seen in various global contexts, when politics becomes deeply entangled with religious identity, it can lead to polarised electorates and the rise of majoritarianism, challenging the foundational democratic principle that governance should reflect reasoned debate and respect for diverse perspectives.

In short
The concept of God is explored through various lenses such as philosophical, theological, historical, and political ; each offering unique insights into our relationship with the divine. Philosophy questions God’s existence using reason, while theology relies on faith. Historical perspectives trace the evolution from polytheism to monotheism and vice versa, reflecting deep cultural shifts. Politically, organised religion significantly influences democratic processes and governance. These diverse perspectives collectively reveal the profound impact that the notion of God has on human civilisation.

The concept of God varies across different cultures, but the laws of nature remain constant over the same criteria. It’s perfectly acceptable to acknowledge the unknown when we truly don’t know. I believe it’s better to earnestly seek the truth than to blindly adhere to a prescribed notion of it. I am, and always strive to be, a seeker of truth.