The most boring question to ask about religion is whether or not the whole thing is “true”. It’s a measure of the banality of recent discussions on theological matters that it is precisely this matter which has hogged the limelight, pitting a hardcore group of fanatical believers against an equally small band of fanatical atheists.
We’d be wiser to start with the common-sense observation that, of course, no part of religion is true in the sense of being God-given. There is naturally no holy ghost, spirit, Geist or divine emanation. Dissenters from this line can comfortably stop reading here, but for the rest of us the subject is henceforth far from closed. The tragedy of modern atheism is to have ignored just how many aspects of religion continue to be interesting even when the central tenets of the great faiths are discovered to be entirely implausible. Indeed, it’s precisely when we stop believing in the idea that gods made religions that things become interesting, for it is then that we can focus on the human imagination which dreamt these creeds up. We can recognise that the needs which led people to do so must still in some way be active, albeit dormant, in modern secular man. God may be dead, but the bit of us that made God continues to stir.
It was our 18th-century forebears who, wiser than us in this regard, early on in the period which led to “the death of God” began to consider what human beings would miss out on once religion faded away. They recognised that religion was not just a matter of belief, but that it sat upon a welter of concerns that touched on architecture, art, nature, marriage, death, ritual, time — and that by getting rid of God, one would also be dispensing with a whole raft of very useful, if often peculiar and sometimes retrograde, notions that had held societies together since the beginning of time. So the more fanciful and imaginative of thinkers began to do two things: firstly, they started comparing the world’s religions with a view to arriving at certain insights that transcended time and place, and secondly, they began to imagine what a religion might look like if it didn’t have a god in it.