Now, unless the speaker is God, this is really so preposterous as to be comic. We can all understand how a man forgives offenses against himself. You tread on my toes and I forgive you, you steal my money and I forgive you. But what should we make of a man, himself unrobbed and untrodden-on, who announced that he forgave you for treading on other men’s toes and stealing other men’s money? Asinine fatuity is the kindest description we should give of his conduct. Yet this is what Jesus did. He told people that their sins were forgiven, and never waited to consult all the other people whom their sins had undoubtedly injured. He unhesitatingly behaved as if He was the party chiefly concerned, the person chiefly offended in all offenses. This makes sense only if he really was the God whose laws are broken and whose love is wounded in every sin. In the mouth of any speaker who is not God, these words would imply what I can only regard as a silliness and conceit unrivalled by any other character in history.
It will be noticed that Lewis assumes on no firm evidence whatever that Jesus actually was a “character in history,” but let that pass. He deserves some credit for accepting the logic and morality of what he has just stated. To those who argue that Jesus may have been a great moral teacher without being divine (of whom the deist Thomas Jefferson incidentally claimed to be one), Lewis has this stinging riposte:
That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on a level with the man who says he is a poached egg—or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God: or else a madman and something worse. You can shut Him up for a fool, you can spit at Him and kill Him as a demon; or you can fall at His feet and call Him Lord and God. But let us not come with any patronizing nonsense about His being a great human teacher. He has not left that open to us. He did not intend to.
I am not choosing a straw man here: Lewis is the main chosen propaganda vehicle for Christianity in our time. And nor am I accepting his rather wild supernatural categories, such as devil and demon. Least of all do I accept his reasoning, which is so pathetic as to defy description and which takes his two false alternatives as exclusive antitheses, and then uses them to fashion a crude non sequitur (“Now it seems to me obvious that He was neither a lunatic nor a fiend: and consequently, however strange or terrifying or unlikely it may seem, I have to accept the view that He was and is God.”). However, I do credit him with honesty and with some courage. Either the Gospels are in some sense literal truth, or the whole thing is essentially a fraud and perhaps an immoral one at that. Well, it can be stated with certainty, and on their own evidence, that the Gospels are most certainly not literal truth. This means that many of the “sayings” and teachings of Jesus are hearsay upon hearsay upon hearsay, which helps explain their garbled and contradictory nature. The most glaring of these, at least in retrospect and certainly from the believers’ point of view, concern the imminence of his second coming and his complete indifference to the founding of any temporal church. The logia or reported speeches are repeatedly cited, by bishops of the early church who wished that they had been present at the time but were not, as eagerly solicited thirdhand commentaries. Let me give a conspicuous example. Many years after C. S. Lewis had gone to his reward, a very serious young man named Barton Ehrman began to examine his own fundamentalist assumptions. He had attended the two most eminent Christian fundamentalist academies in the United States, and was considered by the faithful to be among their champions. Fluent in Greek and Hebrew (he is now holder of a chair in religious studies), he eventually could not quite reconcile his faith with his scholarship. He was astonished to find that some of the best-known Jesus stories were scribbled into the canon long after the fact, and that this was true of perhaps the best-known of them all.
This story is the celebrated one about the woman taken in adultery (John 8:3–11). Who has not heard or read of how the Jewish Pharisees, skilled in casuistry, dragged this poor woman before Jesus and demanded to know if he agreed with the Mosaic punishment of stoning her to death? If he did not, he violated the law. If he did, he made nonsense of his own preachings. One easily pictures the squalid zeal with which they pounced upon the woman. And the calm reply (after writing upon the ground)—“He that is without sin among you, let him first cast a stone at her”—has entered our literature and our consciousness.
This episode is even celebrated on celluloid. It makes a flashback appearance in Mel Gibson’s travesty, and it is a lovely moment in David Lean’s Dr. Zhivago, where Lara goes to the priest in her extremity and is asked what Jesus said to the fallen woman. “Go, and sin no more,” is her reply. “And did she, child?” asks the priest fiercely. “I don’t know, Father.” “Nobody knows,” responds the priest, unhelpfully in the circumstances.
Nobody, indeed, does know. Long before I read Ehrman, I had some questions of my own. If the New Testament is supposed to vindicate Moses, why are the gruesome laws of the Pentateuch to be undermined? An eye for an eye and a tooth for a tooth and the killing of witches may seem brutish and stupid, but if only non-sinners have the right to punish, then how could an imperfect society ever determine how to prosecute offenders? We should all be hypocrites. And what authority did Jesus have to “forgive”? Presumably, at least one wife or husband somewhere in the city felt cheated and outraged. Is Christianity, then, sheer sexual permissiveness? If so, it has been gravely misunderstood ever since. And what was being written on the ground? Nobody knows, again. Furthermore, the story says that after the Pharisees and the crowd had melted away (presumably from embarrassment), nobody was left except Jesus and the woman. In that case, who is the narrator of what he said to her? For all that, I thought it a fine enough story.
Professor Ehrman goes further. He asks some more obvious questions. If the woman was “taken in adultery,” which means in flagrante delicto, then where is her male partner? Mosaic law, adumbrated in Leviticus, makes it clear that both must undergo the stoning. I suddenly realized that the core of the story’s charm is that of the shivering lonely girl, hissed at and dragged away by a crowd of sex-starved fanatics, and finally encountering a friendly face. As to the writing in the dust, Ehrman mentions an old tradition which postulates that Jesus was scrawling the known transgressions of others present, thus leading to blushing and shuffling and eventually to hasty departure. I find I love this idea, even if it would mean a level of worldly curiosity and prurience (and foresight) on his part that raises its own difficulties.
Overarching all this is the shocking fact that, as Ehrman concedes:
The story is not found in our oldest and best manuscripts of the Gospel of John; its writing style is very different from what we find in the rest of John (including the stories immediately before and after); and it includes a large number of words and phrases that are otherwise alien to the Gospel. The conclusion is unavoidable: this passage was not originally part of the Gospel.
I have again selected my source on the basis of “evidence against interest”: in other words from someone whose original scholarly and intellectual journey was not at all intended to challenge holy writ. The case for biblical consistency or authenticity or “inspiration” has been in tatters for some time, and the rents and tears only become more obvious with better research, and thus no “revelation” can be derived from that quarter. So, then, let the advocates and partisans of religion rely on faith alone, and let them be brave enough to admit that this is what they are doing.
CHAPTER NINE
The Koran Is Borrowed from Both Jewish and Christian Myths
The doings and “sayings” of Moses and Abraham and Jesus being so ill-founded and so inconsistent, as well as so often immoral, one must proceed in the same spirit of inquiry to what many believe is the last revelation: that of the Prophet Muhammad and his Koran or “recitation.” Here again, the Angel (or Archangel) Gabriel is found at work, dictating suras, or verses, to a person of little or n
o learning. Here again are stories of a Noah-like flood, and injunctions against idol worship. Here again the Jews are the first recipients of the message and the first both to hear it and to discard it. And here again there is a vast commentary of doubtful anecdote about the actual doings and sayings of the Prophet, this time known as the hadith.
Islam is at once the most and the least interesting of the world’s monotheisms. It builds upon its primitive Jewish and Christian predecessors, selecting a chunk here and a shard there, and thus if these fall, it partly falls also. Its founding narrative likewise takes place within an astonishingly small compass, and relates facts about extremely tedious local quarrels. None of the original documents, such as they are, can be contrasted with any Hebrew or Greek or Latin texts. Almost all of the tradition is oral, and all of it is in Arabic. Indeed, many authorities agree that the Koran is only intelligible in that tongue, which is itself subject to innumerable idiomatic and regional inflections. This would leave us, on the face of it, with the absurd and potentially dangerous conclusion that god was a monoglot. Before me is a book, Introducing Muhammad, written by two extremely unctuous British Muslims who are hoping to present a friendly version of Islam to the West. Ingratiating and selective as their text may be, they insist that “as the literal Word of God, the Koran is the Koran only in the original revealed text. A translation can never be the Koran, that inimitable symphony, ‘the very sound of which moves men and women to tears.’ A translation can only be an attempt to give the barest suggestion of the meaning of words contained in the Koran. This is why all Muslims, whatever their mother tongue, always recite the Koran in its original Arabic.” The authors go on to make some highly disobliging observations about the Penguin translation by N. J. Dawood, which makes me glad that I have always employed the Pickthall version but no likelier to be convinced that if I wish to become a convert I must master another language. In my own country of birth, I am sadly aware that there is a beautiful poetic tradition, unavailable to me because I will never know the marvelous tongue called Gaelic. Even if god is or was an Arab (an unsafe assumption), how could he expect to “reveal” himself by way of an illiterate person who in turn could not possibly hope to pass on the unaltered (let alone unalterable) words?
The point may seem minor but it is not. To Muslims, the annunciation of the divine to a person of extreme unlettered simplicity has something of the same value as the humble vessel of the Virgin Mary has to Christians. It also possesses the same useful merit of being entirely unverifiable, and unfalsifiable. Since Mary must be presumed to have spoken Aramaic and Muhammad Arabic, it can I suppose be granted that god is in fact multilingual and can speak any language he chooses. (He opted in both cases to use the Archangel Gabriel as the intermediate deliverer of his message.) However, the impressive fact remains that all religions have staunchly resisted any attempt to translate their sacred texts into languages “understanded of the people,” as the Cranmer prayer book phrases it. There would have been no Protestant Reformation if it were not for the long struggle to have the Bible rendered into “the Vulgate” and the priestly monopoly therefore broken. Devout men like Wycliffe, Coverdale, and Tyndale were burned alive for even attempting early translations. The Catholic Church has never recovered from its abandonment of the mystifying Latin ritual, and the Protestant mainstream has suffered hugely from rendering its own Bibles into more everyday speech. Some mystical Jewish sects still insist on Hebrew and play Kabbalistic word games even with the spaces between letters, but among most Jews, too, the supposedly unchangeable rituals of antiquity have been abandoned. The spell of the clerical class has been broken. Only in Islam has there been no reformation, and to this day any vernacular version of the Koran must still be printed with an Arabic parallel text. This ought to arouse suspicion even in the slowest mind.
Later Muslim conquests, impressive in their speed and scope and decisiveness, have lent point to the idea that these Arabic incantations must have had something to them. But if you allow this cheap earthly victory as a proof, you allow the same to Joshua’s blood-soaked tribesmen or to the Christian crusaders and conquistadores. There is a further objection. All religions take care to silence or to execute those who question them (and I choose to regard this recurrent tendency as a sign of their weakness rather than their strength). It has, however, been some time since Judaism and Christianity resorted openly to torture and censorship. Not only did Islam begin by condemning all doubters to eternal fire, but it still claims the right to do so in almost all of its dominions, and still preaches that these same dominions can and must be extended by war. There has never been an attempt in any age to challenge or even investigate the claims of Islam that has not been met with extremely harsh and swift repression. Provisionally, then, one is entitled to conclude that the apparent unity and confidence of the faith is a mask for a very deep and probably justifiable insecurity. That there are and always have been sanguinary feuds between different schools of Islam, resulting in strictly inter-Muslim accusations of heresy and profanity and in terrible acts of violence, naturally goes without saying.
I have tried my best with this religion, which is as foreign to me as it is to the many millions who will always doubt that god entrusted a nonreader (through an intermediary) with the demanding call to “read.” As I said, I long ago acquired a copy of the Marmaduke Pickthall translation of the Koran, which has been certified by senior sources in the ulema, or Islamic religious authority, to be the nearest to an approximate rendition into English. I have been to innumerable gatherings, from Friday prayers in Tehran to mosques in Damascus and Jerusalem and Doha and Istanbul and Washington, D.C., and I can attest that “the recitation” in Arabic does indeed have the apparent power to create bliss and also rage among those who hear it. (I have also attended prayers in Malaysia and Indonesia and Bosnia where there is resentment, among non-Arabic-speaking Muslims, at the privilege granted to Arabs and to Arabic, and to Arab movements and regimes, in a religion that purports to be universal.) I have in my own home received Sayed Hossein Khomeini, grandson of the ayatollah and a cleric from the holy city of Qum, and carefully handed him my own copy of the Koran. He kissed it, discussed it at length and with reverence, and for my instruction wrote in the back-flap the verses which he thought had disproved his grandfather’s claim to clerical authority in this world, as well as overthrown his grandfather’s claim to take the life of Salman Rushdie. Who am I to adjudicate in such a dispute? However, the idea that the identical text can yield different commandments to different people is quite familiar to me for other reasons. There is no need to overstate the difficulty of understanding Islam’s alleged profundities. If one comprehends the fallacies of any “revealed” religion, one comprehends them all.
I have only once, in twenty-five years of often heated arguments in Washington, D.C., been threatened with actual violence. This was when I was at dinner with some staffers and supporters of the Clinton White House. One of those present, a then well-known Democratic pollster and fund-raiser, questioned me about my most recent trip to the Middle East. He wanted my opinion as to why the Muslims were so “all-fired, god-damn fundamentalist.” I ran through my repertoire of explanations, adding that it was often forgotten that Islam was a relatively young faith, and still in the heat of its self-confidence. Not for Muslims the crisis of self-doubt that had overtaken Western Christianity. I added that, for example, while there was little or no evidence for the life of Jesus, the figure of the Prophet Muhammad was by contrast a person in ascertainable history. The man changed color faster than anyone I have ever seen. After shrieking that Jesus Christ had meant more to more people than I could ever imagine, and that I was disgusting beyond words for speaking so casually, he drew back his foot and aimed a kick which only his decency—conceivably his Christianity—prevented him from landing on my shin. He then ordered his wife to join him in leaving.
I now feel that I owe him an apology, or at least half of one. Although we do know that a person named Muhammad
almost certainly existed within a fairly small bracket of time and space, we have the same problem as we do in all the precedent cases. The accounts that relate his deeds and words were assembled many years later and are hopelessly corrupted into incoherence by self-interest, rumor, and illiteracy.
The tale is familiar enough even if it is new to you. Some Meccans of the seventh century followed an Abrahamic tradition and even believed that their temple, the Kaaba, had been built by Abraham. The temple itself—most of its original furnishings having been destroyed by later fundamentalists, notably the Wahhabis—is said to have become depraved by idolatry. Muhammad the son of Abdullah became one of those Hunafa who “turned away” to seek solace elsewhere. (The book of Isaiah also enjoins true believers to “come out” from the ungodly and be separate.) Retiring to a desert cave on Mount Hira for the month of heat, or Ramadan, he was “asleep or in a trance” (I am quoting Pickthall’s commentary) when he heard a voice commanding him to read. He replied twice that he was unable to read and was thrice commanded to do so. Eventually asking what he should read, he was further commanded in the name of a lord who “created man from a clot of blood.” After the Angel Gabriel (who so identified himself) had told Muhammad that he was to be Allah’s messenger, and had departed, Muhammad confided in his wife Khadijah. On their return to Mecca she took him to meet her cousin, an elderly man named Waraqa ibn Naufal, “who knew the Scriptures of the Jews and Christians.” This whiskered veteran declared that the divine envoy who once visited Moses had come again to Mount Hira. From then on, Muhammad adopted the modest title of “Slave of Allah,” the latter word being simply the Arabic for “god.”
God Is Not Great Page 13
