Why Religion? Read online

  Dedication

  To Sarah and David

  with love

  Contents

  Cover

  Title Page

  Dedication

  Note on Translations

  Introduction

  Chapter 1: Why Religion?

  Chapter 2: Love and Work

  Chapter 3: A Lifetime

  Chapter 4: Going On

  Chapter 5: Unimaginable

  Chapter 6: Life after Death

  Chapter 7: Wrestling with the Devil

  Chapter 8: Listening to Thunder

  Acknowledgments

  Notes

  Index

  About the Author

  Also by Elaine Pagels

  Copyright

  About the Publisher

  Note on Translations

  Translations from the Gospel of Thomas are by Marvin Meyer and Elaine Pagels, published as an appendix in Beyond Belief: The Secret Gospel of Thomas (New York: Random House, 2003).

  Other translations from the Nag Hammadi Library follow the format in The Nag Hammadi Library, edited by James M. Robinson (Leiden, The Netherlands: Brill Press, 1978; republished in paperback in New York by HarperCollins, 1990).

  Introduction

  And what do you do?” asked a man at the crowded reception at the New York Academy of Sciences, where my husband, Heinz, a theoretical physicist, was the director. “Write—about the history of religion.” Startled, he backed away, as if afraid I might clamp a hand on his shoulder and say, “Brother, are you saved?” Hearing this, someone else asked, “Why religion? Why do that? Are you religious?” Yes, incorrigibly—although I grew up among people who regarded religion as obsolete as an outgrown bicycle stashed in a back closet.

  Some people ask “What do you believe?” as if looking for someone to tell them what they should believe, or not believe—questions I can’t answer, since I’m not a theologian who talks about God. Instead, I’m a historian who talks about human beings and the cultures we create. Other people, though, are asking what motivates the work: “Is this just an intellectual exercise for you, or are you engaged—and, if so, how?”

  Responding to that question, I started with one of my own: Why is religion still around in the twenty-first century? Throughout the seven years of writing this book, I’ve been grateful to talk with anthropologists, political scientists, sociologists, neurologists, and psychiatrists, as well as artists, poets, and countless other people. Yet while I’ve woven many of those conversations into this book, the writing became intensely personal, showing how exploring the history of religion connects with experiences in my own life.

  More than twenty-five years ago, when the death of our young child, followed soon after by the shocking death of my husband, shattered my life, I never imagined that I would ever write about what happened. Those losses left a crater that loomed as large as the Grand Canyon, which I could not enter, and in which I could see hardly anything, like a black hole in space.

  Finally, though, I had to look into that darkness, since I could not continue to live fully while refusing to recall what happened, realizing that no one escapes terrible loss. And since everything we experience shapes what we are capable of understanding, I’ve interwoven this personal story with the work that I love; acknowledging such connections helps us understand the past and illuminate the present.

  Many of us, of course, have left religious institutions behind, and prefer to identify as “spiritual, not religious.” I’ve done both—had faith, and lost it; joined groups, and left them. To my own surprise, I then went back, seeking to understand what happened, and to explore how the stories, poetry, music, and art that make up religious traditions have grown out of specific communities and institutions, yet sometimes still resonate.

  What matters to me more than whether we participate in institutions or leave them is how we engage the imagination—in dreams, art, poetry, music—since what each of us needs, and what we can engage, obviously differs and changes throughout our lifetime. What fascinates me most are the experiences that shape, shatter, and transform those who initiate or engage them—experiences that precipitate us into new relationships with ourselves and with others. For that, and for you, I offer this writing.

  Chapter 1

  Why Religion?

  William and Louise Hiesey, with Ralph and Elaine, Palo Alto, California.

  On a clear April afternoon when I was fifteen, living at home in Palo Alto, friends from high school invited me to go to San Francisco to hear Billy Graham preach at a giant gathering of his Crusade for Christ. I didn’t know what to expect. Why were my friends so eager to see this man? But anything happening in San Francisco promised to be more exciting than a sleepy Sunday among the clipped suburban lawns of Palo Alto. We went early, one of the fathers driving, since we’d heard that huge crowds were streaming to the stadium called the Cow Palace, a basketball arena near Candlestick Park, where I’d seen Willie Mays hit the ball out of the park for a spectacular home run. We were glad to get there three hours early, since now, as then, the bleachers were noisy, densely packed. The San Francisco Chronicle reported that eighteen thousand people were jammed inside, while five thousand stood in the parking lot. The roads were blocked with cars for miles in every direction.

  When the service finally began, I was amazed to hear Graham’s enormous choir singing “washed in the blood of the Lamb,” to enthusiastic crowds. Then the moment came, and a handsome, fiery preacher began to speak, quietly at first, warning that what he’d say would sound foolish and irrational to intellectuals and university professors—the authorities in the world I lived in—and it did. He began quoting the prophet Isaiah, “Ah, sinful nation!” Then, increasing his intensity, he scolded America, which some two decades before had dropped atom bombs that killed over a hundred thousand civilians in Hiroshima and Nagasaki, and for driving its most brilliant sons to invent ever-more-horrific nuclear weapons. I was startled, having been taught to admire science as the source of all wisdom, and America as the world’s standard of what was right. I’d never heard anyone indict its failings, as he did now. When Graham raised his voice to denounce Christians who used scripture to justify slavery and defend racism while ignoring the poor and our own spiritual poverty, I was riveted. After thundering against America’s moral bankruptcy, he paused dramatically and turned, his voice hushed, to speak of our need for God’s love, promising everything, including eternal life: all we had to do was go forward and “accept Jesus into your heart.”

  The preacher’s passionate, pleading performance, nearly violent, climaxed in the altar call, as music poured down from hundreds of voices singing praises to God, then the hushed solemnity of the soloist, singing “Just as I am . . .” Billy Graham offered nothing less than a new life. “Born again,” I could break out of my family and enter into the family of a heavenly father, who, unlike the earthly one, knew everything about me, even my secret thoughts—yet loved me unconditionally.

  This moment, Graham promised, could change everything, could burst the confines of the world in which I’d been living and break through into a new and expansive universe. Having just turned fifteen, I found this invitation irresistible. Moved by his passionate conviction, and overcome with tears, I walked forward toward the speaker with thousands of others to triumphal music, as the choir and the crowd roared approval, praising God for the souls being saved that day. Now all of us who were “born again” shared in a living drama of salvation. That day opened up vast spaces of imagination that I’d previously entered only through the stories and music of others. It changed my life, as the preacher promised it would—although not entirely as he intended, or, at least, not for as long.

  My parents were horrified. My father was angry; he hated relig
ion, blaming it for painful conflict in his strict Presbyterian family. When he learned about evolution in college, he’d converted to Darwinism and become a research biologist, certain that the foolish old tales in the Bible appealed only to people who know nothing of science, not to educated people like ourselves. My mother cared little what I thought, but scolded me for upsetting my father. Their reactions scared and secretly pleased me, confirming that I’d struck out to find a different world.

  Before then, all I’d known of Christianity was the innocuous brand that infused the white clapboard Methodist church where our mother sometimes took my brother and me for Sunday school. There we would color pictures of Bible stories while I studied the pictures on the walls—Sallman’s portrait of Jesus, with fine, feminine hair, blue eyes, harmless and earnest, and another picture of him, his hands clasped on a rock, prayerfully entreating his “father in heaven.” We sang of Jesus, who “loves me, this I know,” and who “loves the little children of the world; red and yellow, black and white, they are precious in his sight,” although those we saw around us in Sunday school were white, except for one Chinese girl.

  More fascinating, but strange and frightening, was Saint Aloysius, the nearby Catholic church, where heavy wooden doors swung open into a dark hall that led into a sanctuary lit only with candles flickering before a statue of the Blessed Virgin, her eyes downcast, hands demurely folded. Down the hall, twelve stations of the cross led toward the main altar, gold candlesticks on embroidered white linen, a crucifix suspended overhead, with a wooden body on it, streaked with blood, a crown of thorns pressed into the head of a tortured man who did not look anything like the Methodists’ Jesus. I never entered that church alone, but only with my best friend, Jeanne, after we discussed while walking there whatever sins we could think of for her to confess when she disappeared into a black box to whisper to someone hidden behind a screen. I would wait for her to emerge and tell me how many Our Fathers and Hail Marys she would have to say before God would forgive her. I was relieved when we escaped back into the sunlight.

  But evangelical Christianity opened up possibilities I hadn’t imagined in the life I’d known. A high school friend said that growing up in Palo Alto was like living inside a giant marshmallow, the hard edges—race, poverty, crime—covered with soft, sugary pillows; a place where people go to hide from whatever they want to avoid. I swore a private vow that I’d never again live in one of those comfortable ranch-style houses with concrete sidewalks, in predictable weather—about seventy degrees outside, choice of sun or rain. Where were the ice storms, the snow, the surprises? I would have welcomed even Dr. Seuss’s oobleck, his fantasy of “something new coming out of the sky.” Life in Palo Alto looked pleasant on the surface: “nice” was the operative word—a word I detested.

  There were hard edges, though, well hidden in our house, with its beige sofa and beige carpets patterned with a rose design. My father was tall and thin, a distinguished scientist, reserved, so soft spoken that you had to lean close to hear what he said, but with bouts of rage that burst out of nowhere, making what I’d heard of land mines underfoot and threats of nuclear war vivid in my dreams. My only defense was silence. Even now, I can hardly speak of those times. During one terrifying explosion, after I had delayed cleaning up after dinner, I thought, “If I ever go crazy, I would not be screaming. It would be like this—total shutdown.” At other times, his anger was banished underground, but I stepped carefully, aware that it could ignite at any moment.

  I longed to turn to my mother for comfort, but she didn’t have enough for herself, let alone any to share. Fearful and anxious, she braced herself against the inevitable storm. Physical closeness seemed to embarrass her. My father, also guarded, liked to tell a story about how he came to know her: in the backseat of her family’s car, while her father was driving on the curving mountain highway toward Santa Cruz. Grandfather drove with abandon, like Toad of Toad Hall, elated and talking enthusiastically, while thrilling—and terrifying—the rest of us, the car careening over the highway’s center line. On trips like that, they were literally thrown together, stirring embers that flared into desire, precipitating him into what he’d long resisted: marriage.

  Years later I secretly hoarded memories of moments sitting close to her, when my father was driving, my brother seated next to him, my mother and me in the backseat; then I could rest my head on her knees and look out the windows as clouds and telephone poles sped by. At home at night, lying awake in bed, sometimes I could hear her playing Chopin on the piano, the music embracing me in its harmonies. I collected and hid those moments, having learned early not to confide in her, since looking to her for understanding invariably put me in the wrong, evoking her blunt stock reply: “You shouldn’t feel that way.” I was four when I discovered escalators in a department store, and ran, shrieking with delight, up and down. This frightened her, and made her angry; she tried fiercely to stop me. I discovered that she softened when I was sick, so I often “got sick” on Fridays, so that I could stay home from school, receive spoonfuls of honey mixed with lemon for a sore throat, look at picture books, and, later, read, basking in her solicitous care.

  From her parents, though, my brother and I learned about love. Grandfather was energetic, boisterous, bright, and domineering in the way that came naturally to European men of his generation, but with an exuberant capacity for jokes. I remember him holding me, a small child, tenderly cupping his hands over my feet to keep them warm. A few years later, he showed me how to feed kittens with a doll’s baby bottle; and, on my seventh birthday, he and my grandmother thrilled me with a gift of a small dog, which my parents could not refuse. In their summer home near Santa Cruz, Grandfather would make pancakes in the morning, often showing off by flipping them over the rafters, where they sometimes stuck. After that, he played ferocious games of tennis, and challenged us to card games after dinner, laughing when he won—and when he didn’t.

  He had left his native Holland for America and settled in California, where he found a familiar link to the sea. After working as a carpenter to buy farmland in Saratoga, near Santa Cruz, he built a home, planted orchards of apricots, peaches, apples, and plums, with an abundance of blackberries, strawberries, fresh lettuces, and cucumbers, and invited the young woman he loved to join him there in marriage. Sophie van Druten had been effectively orphaned as a child, after the death of the father she adored, a professor of French at Leiden University. Her mother, addicted after surgery to morphine, then alcohol, was hidden away from her family, the darkest of family secrets. Although I’d assumed that she had died, an uncle told me about the morphine only decades later, suddenly opening a new perspective on what I’d always taken as my gentle grandmother’s naive warnings against drugs and alcohol.

  I’d never seen a closer couple. Knowing my grandfather’s wild driving in the large green Studebaker he called their “beautiful pea-green boat,” I sometimes imagined that if they ever died, they should die together—likely in a car crash. But when she did die, in her late eighties, he was devastated, grieving and raging at the doctors, and we feared he soon would follow. Instead, to our astonishment, he proposed to a close friend of theirs, also widowed after sixty years of marriage, and married her, shocking their other “children,” now in their sixties. Knowing how close he and my grandmother had been, I was surprised and moved to see how he, at eighty-seven, could cope with change. Later he told me, “Of course, it’s not the same; but still, it’s very good.”

  I never understood how my mother retained her reserve in that family, which seemed to us as welcoming and summery as Grandfather’s apricot orchards, so unlike my father’s family’s deep-shadowed pine forest. Only many decades later, when my mother was in her late eighties, emerging from anesthetic after major surgery and opening her eyes to find me sitting beside her, holding her hand, after flying from New York to be with her, did I see what I’d always longed for: a look of complete love, without a trace of anxiety.

  Long before discov
ering Jesus and Satan, I’d seen The Wizard of Oz and read every book about Oz I could find, which plunged me into another world, terrifying and glorious. There, despite my dread of the evil witch, I could roam on my own. To me it all made sense, and helped make sense of the ordinary world: Oz, styling himself “the great and terrible” lord of the land, distant and omnipotent until unmasked, at last, as a “humbug”; the Wicked Witch of the West playing counterpoint with Glenda the Good; the tin man who needs a heart; the scarecrow who wants a brain—and Dorothy, suddenly transported from black-and-white Kansas into a land of color, danger, and excitement, setting forth with only her wits and her dog, Toto. A few years later I discovered another world to explore: Sherwood Forest, where Robin Hood lived as an outlaw with his merry band—Allan-a-Dale, Friar Tuck, and Maid Marian—outwitting the sheriff, dodging and hiding from the evil king’s soldiers, while maintaining his loyalty to the absent king who would set everything right, but who came too late.

  Stories like those, and poems, music, and dance, evoked what I could imagine only as a spiritual dimension—something not recognized, virtually nonexistent, in the world in which I’d grown up. Stifled in my parents’ house, I could breathe more freely when I ran outside to roam with my dog or ride my bicycle to join friends with whom I felt at home. What had started at the evangelical church with “Bible-believing” Christians opened up far more with high school friends who acted at the community theater, where we collected another kind of family—more raucous, playful, and daring. Rehearsing and performing, we imagined ourselves artists, going out for pizza, staying out as late as possible. Often we sang loudly as we drove our friend Richard Stark’s car, as he, with his wild, comic flair for conducting and his great bass voice, would lead us in rounds learned in summer camp, popular songs, or Bach choruses like “Jesu, Meine Freude.” Sometimes Lowell Clukas, “the poet,” would shout, “You’ve got to hear this,” and chant incantations from Dylan Thomas, Baudelaire, or Rilke, or from comic poems made up as we sped along, while Paul Speegle, a painter, gleefully declaimed lines from Nabokov (“Lolita, light of my life, fire of my loins . . .”) or from Cyrano de Bergerac (“I love thee beyond life, beyond breath, beyond love’s own power of loving!”).