A History of God: The 4000-Year Quest of Judaism, Christianity, and Islam

The evolution of human perceptions of God is examined. Initially, humans embraced the notion of a singular, supreme deity, so elevated that it seemed beyond human representation or a specific form of worship. Father Wilhelm Schmidt introduced the concept that this singular deity, often referred to as the “Sky God” and prevalent especially among Indigenous African tribes, faced decline over time. This deity’s diminishing presence and its eventual vanishing act mirror modern claims that the God of monotheistic religions like Judaism, Christianity, and Islam has “died.”

Historically, earthly life was seen as a mere reflection of divine archetypes. Ancient cities and temples were considered earthly counterparts to divine entities. Sacred rituals, such as the Babylonian New Year Festival, bridged the human and divine worlds by reenacting mythological narratives, highlighting the fragile balance between order and chaos.

The Enuma Elish, an ancient Babylonian creation myth, declared that deities emerged from a watery abyss, signaling that there was no creation out of nothing in these ancient tales. Central to this myth is the tale of Marduk, one of the Babylonian gods, battling Tiamat, the embodiment of chaos. Marduk’s eventual victory and the subsequent creation of the sky and human realm from Tiamat’s body encapsulates the Babylonian belief that creation is a laborious process, while also underscoring the interconnectedness of gods and humans, suggesting a shared essence.

The influence of the myth of Marduk and Tiamat on the Canaanites is apparent, particularly in tales about their god, Baal-Habad. Like Marduk, Baal’s stories involve triumphs over chaotic forces, emphasizing the divine nature of creativity. The focus then shifts to early Hebrew history. The Israelites, primarily united by their devotion to Yahweh, the God introduced by Moses, are explored in depth. The Bible’s initial five books, or the Pentateuch, were consolidated by the 5th century BCE and contain accounts from diverse sources, shedding light on variations and contradictions in biblical narratives. Notably, two primary authors from the 8th century BCE, “J” and “E,” differentiated their God with the names “Yahweh” and “Elohim,” respectively. Their accounts suggest the evolving religious vision of the Israelites. The Bible hints at different points in time when Yahweh became known, pointing to shifting perceptions. The intertwining of Israelite and Canaanite traditions and beliefs is evident, such as when places were renamed, like Luz becoming Beth-El.

Jacob’s encounters with God at locations like Beth-El and Jabbok provide insight into the transformation of the Canaanite High God toward a more universal role. In ancient times, gods were judged by their efficacy, and Israelites’ relationship with their deity was rooted in pragmatism. The biblical stories, especially those like the Exodus, shape perceptions of God, from a powerful force executing vengeance to a compassionate deity. The history also touches upon the possibility that Yahweh might have originated separately from the Canaanite High God, El.

The relationship between Israelites and Yahweh undergoes numerous shifts. Moses’s encounter with the burning bush in Midian introduces a more distant and awe-inspiring Yahweh. Events like the giving of the Ten Commandments at Mount Sinai further this narrative of distance between the divine and humanity. Historical records indicate that despite their commitment to Yahweh, Israelites often revered other gods, leading to tensions between older pagan beliefs and the emerging worship of Yahweh. The Temple in Jerusalem, dedicated to Yahweh, stands as a testament to this intermingling of beliefs. The prophet Elijah’s public challenge to the prophets of Baal in the 9th century BCE serves as a pivotal event, emphasizing the aggressive stance of early Yahwism.

An exploration of the Axial Age (800-200 BCE) reveals global shifts in ideologies. Unique beliefs like Taoism, Confucianism, Hinduism, Buddhism, and monotheism emerge. The concept of “God” evolves alongside market economies. The Indian religious experience, shifting from Vedic gods to internal realizations, emphasizes the inner meaning of rites and introduces the idea of the Brahman, the sustaining power of everything, and the Atman, the divine within. Hinduism’s view of God is as an encompassing reality, beyond mere human comprehension, embodied in the concept of Brahman—an experience surpassing logic. Armstrong details Siddhartha Gautama’s journey to becoming the Buddha. After attaining enlightenment, he was urged by deities to share his wisdom on suffering’s truths and its cessation, emphasizing ethics and compassion. While not denying gods, Buddha valued achieving the spiritual state of nirvana—liberation from suffering and rebirth.

Greek philosophers Plato and Pythagoras believed in a permanent, divine reality beyond human sensory experiences. Plato proposed eternal forms like Love, Justice, and the pinnacle, the Good, that hint at a supreme reality. These forms, reached through introspection, later influenced mystic practices in monotheistic religions. Plato viewed human thought as recalling inherent knowledge, since humans were seen as fallen divinities. Aristotle, more empirical, posited that forms existed in tangible objects but recognized religion’s power in conveying deep human truths. He introduced God as the Unmoved Mover, eternally self-reflective and initiating universal motion. Although humans, with their divine intellect, were considered close to God, Aristotle’s deity seemed uninvolved with worldly matters. Both philosophers, representative of the Axial Age, emphasized human morality and justice, but their concepts often felt distant to common folk.