What God means to me

With Tony Benn, Marina Mahathir, Polly Toynbee, Kwame Kwei-Armah, Peter Mandelson, Jonathan Sacks, C

Linton Kwesi Johnson

God is the answer to all the questions that science can’t answer, so God, like science, is here to stay.

Tony Benn

All the founders of the great religions taught the same thing: “Treat other people as you want to be treated yourself.” You will find it in every religion and on trade union banners alike.

That aspect of religion unites the world. It is the leaders of religion that divide the world.

Yasmin Alibhai-Brown

God for me is whispering conscience. I pray every day wherever I am. I can’t often break through the ritual and worldly thoughts but there are moments when I am filled with a sense of another world beyond ours. Death is not the end. My faith gives me that assurance.

Peter York

God is the comfort of Hampstead Parish Church, my default position – pretty 18th-century building, good music. And He’s big; various brands of God are gaining huge market shares now – everywhere except Britain.

Sigrid Rausing

I find it difficult to conceive of a “God”, either as an image, or as a real force, to attach my religiosity to – I waver between thinking that the religious sensibility is only genetic and cultural, and thinking that there may be something, still, beyond nature and culture; an ungendered force similar to Thomas Aquinas’s concept of the “unmoved mover”, the cause of time, matter and space. I don’t think of it as a force which is personally involved in our lives.

I do, however, think of prayer as a form of meditation through which you can reach a state of stillness, or acceptance, or grace, which may or may not be connected to the force which may or may not exist.

Graham Linehan

Man in a beard, white hair, sits on a throne on a cloud, tells people whether they’ve been naughty or nice, doesn’t like women.

Howard Jacobson

I don’t know what people mean when they say they don’t believe in God. In which God don’t they believe? There is an incontrovertible God of history as well as a personal God of faith, someone to whom, in one guise or another, people have been talking, in reverence or in rage, for time immemorial. You can’t just close that conversation. Civilised colloquy has included God for too long to drop him now on a mere passing whim of disbelief. The great mistake of those who don’t believe is to leave God to those who do.

Marina Mahathir

I grew up thinking of God as the biggest, most powerful, smartest and richest being there is . . . but also most definitely male. It took a long time to realise that God has no gender and that the Quran says that He or She takes men and women into equal consideration.

That realisation has been very liberating for a Muslim woman like me. Patriarchy is a human creation, not God’s.

Polly Toynbee

The idea of God is a danger to reason and humanity – a sentimental lie, a self-imposed oppression, an excuse for abusing women and a battle cry for tribal culture wars.

Phillip Blond

For secular atheists God has nothing to do with any desirable human objective or hope.

Yet the fact remains that Christianity was the first human universalism and the first purely human politics to assert radical equality regardless of race, sex or class. So for me Christianity is a measure against which all human activity is to be judged and made meaningful and good.

Yiyun Li

China in the 1970s was an atheist country, but my grandfather used to say to my sister and me, “Three feet above your head are the eyes of God.” The very powerful chairwoman of the neighbourhood association used to lead young men to our door after midnight to look for American spies – my grandfather and both his sons had fought against the Communists – and the heavy poundings on our door at night had become a nightmare. Many years later, the chairwoman slipped in the rain and became permanently paralysed. My mother, upon hearing the news, sighed. “Remember

Grandpa used to say that three feet above your head are the eyes of God?” she said. “You should believe him now.” That was perhaps my only contact with the idea of God while growing up: for those who wait long enough, the eyes above would not fail us.

Anthony Giddens

Pass – too cosmic for me.

Kwame Kwei-Armah

The concept of God, of a creator, simply equals “continuity” to me. That there is something greater than wo/man. That in some unfathomable way most things are connected and that the higher self has something to measure itself by – to aspire to. God is not for me some old man with a white beard and a Barry White bass, but something I see in nearly everyone I meet.

Peter Mandelson

I don’t do God.

Chief Rabbi Sir Jonathan Sacks

God, for me, represents the holiness of otherness. Through an encounter with the divine Other I come to value the encounter with the human other. What I ask God to do for me, God asks me to do for others: listen to them, empower them, believe in them, trust them, forgive them when they betray that trust, and love them for what they are, not what I would like them to be. More than we have faith in God, God has faith in us, and because he never loses that faith, we can never lose hope. God is the redemption of solitude.

Roger Scruton

God is the self-created Creator of all things, who is a person like you and me, the fount of love, the judge of human action and the refuge of all who suffer.

Camila Batmanghelidjh

My idea of God is when you are so diminished as an individual that in your nothingness you can participate in the whole. The best expression for it is an awe of vaster possibilities than those permitted in one person.

Martin Rowson

God means about as much to me as the personification of any other ideology I don’t happen to endorse, be it Ba’athism, Stalinism or the dicta of the Liberal Democrats. But I suppose it depends which God or gods you mean: are we talking about the externalisation of a common human sense of the numinous, or the psychotic sky-god Yahweh and his hegemonic avatars, Jehovah and Allah? If it’s the latter, I see him, her, it or them as a combination of the Wizard of Oz, a paper tiger, a teddy bear and a tab of Valium, invented and utilised by cunning priests and kings to keep the rest of us in a state of grateful terror. And if you accept God into your heart as nothing more than an ancient political construct, it’s almost impossible not to reach the same conclusion as Bakunin when he upended Voltaire: “If God really existed, it would be necessary to abolish him.”

Ann Widdecombe

God is the first cause, the Creator, who made the universe. That is the God who is close to me as I walk on Dartmoor and see the glory of His creation all around me. He is a God of love, but also a demanding God. I look at the lives of the saints and martyrs and consider what they suffered and am glad that, whereas they faced the stake, the worst I am likely to have to cope with is a grilling from Jeremy Paxman.

Martyn Atkins, general secretary of the British Methodist Church

As a young convert to Christianity, I took Jesus Christ as my focus, my “way in” to God. He was my inspiration and still is. Over time this focus on Jesus was broadened and enhanced by an increasing awareness and appreciation of God as creator, sustainer, divine caring parent. In more recent times the Holy Spirit becomes ever more important to me. She fires my spirit, brings grace and humour, energy and passion into my life.

George Monbiot

God is a self-justifying myth available for all occasions. He justifies whatever course of action you wish to take. If you want to smite the Gideonites, Midianites, Amorites and Ammonites, all you need is God. If you want to invade Iraq, he’s given you prior clearance. You want to blow up a train? Fly a plane into a skyscraper? He’s there for you. It’s true there are some people – a small minority – who use their conception of God to create a better moral code. But they are greatly outnumbered by those who have used it to excuse every form of venal, grasping, brutal and murderous behaviour. God is the last refuge of the scoundrel.

Rabbi Dame Julia Neuberger

I don’t believe God is describable in human terms, nor that She/He is able to intervene in human affairs – after all, we have been given free will (by God) – but I believe God is the ultimate Creator, above and beyond us, as well as the still small voice inside us, giving us the possibility, and often the prod, to do good.


Rachel Billington

A few years ago I wrote a Life of Jesus for

child readers. It made me realise that my Catholicism was based on my idea of Jesus, not on God. This is partly because at school we were never encouraged to read the Old Testament and all the religious teaching was based on the New Testament. This didn’t mean we disbelieved in God, because Jesus was God made man, but that we didn’t feel the need to dwell on the Father as much as the Son.

For good or ill, this approach has stayed with me. Probably it reflects my practical – I nearly said “down-to-earth” – approach to my religious life. I have never been good on abstractions, just as in my novel-writing, I like to deal in reality – or at least reality as I see it. On the other hand, I am not at all worried and indeed enjoy being aware of things that I don’t understand. In fact, I admire them – like a Latin unseen or Anglo-Saxon verse that I can’t translate properly but still recognise as a great work.

The closest I get to God is through art and nature – Beethoven’s late string quartets or the beauty of the Dorset countryside. I would be utterly bereft if I stopped believing in the hand of God. On the other hand, Jesus is my leader, with the Holy Ghost lurking inspiringly. The Trinity of Father, Son and Holy Ghost is another of those mysteries. Brilliant, and maybe even more brilliant for being beyond human understanding.

Tell us what God means to you - by emailing your thoughts godandme@newstatesman.com. A selection of contributions will be displayed on newstatesman.com

This article first appeared in the 06 April 2009 issue of the New Statesman, God special issue

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The New Times: Brexit, globalisation, the crisis in Labour and the future of the left

With essays by David Miliband, Paul Mason, John Harris, Lisa Nandy, Vince Cable and more.

Once again the “new times” are associated with the ascendancy of the right. The financial crash of 2007-2008 – and the Great Recession and sovereign debt crises that were a consequence of it – were meant to have marked the end of an era of runaway “turbocapitalism”. It never came close to happening. The crash was a crisis of capitalism but not the crisis of capitalism. As Lenin observed, there is “no such thing as an absolutely hopeless situation” for capitalism, and so we discovered again. Instead, the greatest burden of the period of fiscal retrenchment that followed the crash was carried by the poorest in society, those most directly affected by austerity, and this in turn has contributed to a deepening distrust of elites and a wider crisis of governance.

Where are we now and in which direction are we heading?

Some of the contributors to this special issue believe that we have reached the end of the “neoliberal” era. I am more sceptical. In any event, the end of neoliberalism, however you define it, will not lead to a social-democratic revival: it looks as if, in many Western countries, we are entering an age in which centre-left parties cannot form ruling majorities, having leaked support to nationalists, populists and more radical alternatives.

Certainly the British Labour Party, riven by a war between its parliamentary representatives and much of its membership, is in a critical condition. At the same time, Jeremy Corbyn’s leadership has inspired a remarkable re-engagement with left-wing politics, even as his party slumps in the polls. His own views may seem frozen in time, but hundreds of thousands of people, many of them young graduates, have responded to his anti-austerity rhetoric, his candour and his shambolic, unspun style.

The EU referendum, in which as much as one-third of Labour supporters voted for Brexit, exposed another chasm in Labour – this time between educated metropolitan liberals and the more socially conservative white working class on whose loyalty the party has long depended. This no longer looks like a viable election-winning coalition, especially after the collapse of Labour in Scotland and the concomitant rise of nationalism in England.

In Marxism Today’s “New Times” issue of October 1988, Stuart Hall wrote: “The left seems not just displaced by Thatcherism, but disabled, flattened, becalmed by the very prospect of change; afraid of rooting itself in ‘the new’ and unable to make the leap of imagination required to engage the future.” Something similar could be said of the left today as it confronts Brexit, the disunities within the United Kingdom, and, in Theresa May, a prime minister who has indicated that she might be prepared to break with the orthodoxies of the past three decades.

The Labour leadership contest between Corbyn and Owen Smith was largely an exercise in nostalgia, both candidates seeking to revive policies that defined an era of mass production and working-class solidarity when Labour was strong. On matters such as immigration, digital disruption, the new gig economy or the power of networks, they had little to say. They proposed a politics of opposition – against austerity, against grammar schools. But what were they for? Neither man seemed capable of embracing the “leading edge of change” or of making the imaginative leap necessary to engage the future.

So is there a politics of the left that will allow us to ride with the currents of these turbulent “new times” and thus shape rather than be flattened by them? Over the next 34 pages 18 writers, offering many perspectives, attempt to answer this and related questions as they analyse the forces shaping a world in which power is shifting to the East, wars rage unchecked in the Middle East, refugees drown en masse in the Mediterranean, technology is outstripping our capacity to understand it, and globalisation begins to fragment.

— Jason Cowley, Editor 

Tom Kibasi on what the left fails to see

Philip Collins on why it's time for Labour to end its crisis

John Harris on why Labour is losing its heartland

Lisa Nandy on how Labour has been halted and hollowed out

David Runciman on networks and the digital revolution

John Gray on why the right, not the left, has grasped the new times

Mariana Mazzucato on why it's time for progressives to rethink capitalism

Robert Ford on why the left must reckon with the anger of those left behind

Ros Wynne-Jones on the people who need a Labour government most

Gary Gerstle on Corbyn, Sanders and the populist surge

Nick Pearce on why the left is haunted by the ghosts of the 1930s

Paul Mason on why the left must be ready to cause a commotion

Neal Lawson on what the new, 21st-century left needs now

Charles Leadbeater explains why we are all existentialists now

John Bew mourns the lost left

Marc Stears on why democracy is a long, hard, slow business

Vince Cable on how a financial crisis empowered the right

David Miliband on why the left needs to move forward, not back

This article first appeared in the 22 September 2016 issue of the New Statesman, The New Times