Nov 12 2009
How and Why to Praise a God – II
Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion. – Bhagavad Gita (83)
Why do believers praise their god? To please it and assure favorable treatment. And to assure it’s status — by way of their elevating words. (84)
“Bhagavad Gita,” by the way, means Song of the Blessed One. This Vedic book was composed between the 5th – 2nd centuries BCE.
To sing to a blessed one is to praise it. Invisible entities are praised via complimentary words spoken, chanted, and sung in a pleasing manner, or at least non-threateningly. Song in particular highlights the emotional element of language. And that element frequently most directly manifests an attitude of deference. To a greater.
Some songs of praise unambiguously transmit an emotional message that might be worded this way: Have mercy, be good to us. Like a nest full of hungry baby birds, mouths open, humans chirp in unison, Bless us, bless us, please continue to bless us!
Other religious songs can give the impression that the singers view themselves as a pack of individuals readying themselves for a unified offensive against the opposition, like dogs howling in unison as they chase a quarry. Let’s go! Let’s spread the word of your power. Let’s battle the unbelievers.
In either case, Walter Burkert’s inference applies: “Praise serves to stabilize the system of rank and power.” (85) For system read “social group with an overt and/or implicit power structure.”
I have observed, first-hand, religion’s hierarchy-speak numerous times over the years. The most recent occasion was a funeral for one of my wife’s co-workers. The opening hymn was “How Great Though Art.” And no, they people weren’t singing about the recently deceased, but about the invisible entity they believed controlled the fate of the beloved member of their group.
This behavior isn’t new. In fact, it is ancient.
Four and a half thousand years ago, in ancient Egypt, people worshipped a deity called Ra. To Him they offered hymns and words. They praised and petitioned him. All of this implies a subservient relationship.(86) Has much changed in the realm of religious belief over the years? Sure, many modern believers downplay the “he is to be feared” element of the power imbalance central to their relationship with an invisible alpha. But they continue to bow their heads in prayer and to sing songs of praise. To Him who resides above.
Here’s a puzzle for you: What deity does the following verse speak of?
“He who knows the truth this glory and power of Mine engages in unalloyed devotional service; of this there is no doubt.” (87)
Answer: Does it matter? Though you will find the verse in the Bhagavad Gita, you can find many like it in the Old Testament, the New, the Koran, ad nauseam.
Many religions overtly recognize the importance of “speaking devotion.” Yes, to spread the word, to evangelize. But to also continually prop up the status of one’s own god — in one’s own mind even.
If you can’t see that, well, you’re just a Nancy.
If my use of Nancy caused a visceral response in you, consider it an illustration of the power of words.
What’s behind a visceral response to being called a “Nancy?” Well, it’s a put-down. Which is status-speak. Males don’t like being called a “Nancy” for it directly insults them. Women don’t like to hear of men being called a “Nancy,” for it indirectly insults them. What does it insult? Their perceived status.
In the realm of religion, to have the opposite effect you will want to refer to your god as the opposite. Your god is great, is mighty, is all-loving, is the best, the highest. Definitely not a Nancy.
Because gods don’t exist, as far as anyone can empirically/rationally conclude, whom does praise benefit? If there is no god to be the beneficiary of elevating speech, why do it?
First, on the individual level, it feels good. To the groomee. And the groomer. Studies of non-human primates have shown that “grooming stimulates the production of the body’s natural opiates, the endorphins; in effect, being groomed produces mildly narcotic effects.” (88) As does grooming. This fact is surely the reason why so many people have pets. So they can pet them. They bring both the pet and themselves pleasure by stroking the pet.
Second, on the social level, we speak highly, or derogatorily, of invisible agents to sustain or change their status in our minds and the minds of others. Both the Old and New Testaments tell of the many great deeds their leader performed. It isn’t enough to tell of the mere existence of your deity. You must actively convince yourself and others that the invisible being deserves special status.
Also on the social level, grooming in the form of verbal praise for/about a third party will bring feelings of unity and trust to those doing the praising. In his book, In God’s We Trust: The Evolutionary Landscape of Religion, Scott Atran wrote this about primate grooming -
“Grooming and greeting behaviors of higher primates, including some monkeys and most apes, are intermediate between involuntary animal rituals and voluntary rituals. Like human rituals, they convey promissory potential for cooperation.” (89)
How important is cooperation to a social group? Very important. Pledging to cooperate with others strengthens a group, as does pledging to cooperate with a group’s objectives. In the first case you pledge to work together. In the second you pledge to work for a common goal, along with others.
Certainly belief in gods and the practice of religion is a complex topic. Unfortunately, there doesn’t seem to be one all-important variable we can isolate and say, “See, there it is, that one thing is what the behavior is all about.” Even the relatively transparent phenomenon of team sports is likewise complex. Do people engage in team sports for the exercise alone? No. Surely the stand would be empty if that were the case.
So into the thick fog of human psychological dynamics we venture.
In the following Bible verses on the subject of praise I will speculate as to how the verses manifest primate social instincts.
Then the man bowed down and worshiped the LORD, saying, “Praise be to the LORD, the God of my master Abraham. (Genesis 24:26-27)
Bowing accompanied by vocalization: Is this the link between grooming to praise-gossip? Also notice that the specific god is mentioned. This assures that a mixed group realizes what god it is to be esteemed and (kept) elevated.
[T]hey bowed down and worshiped. (Exodus 4:31)
Does worship consist to any significant degree of internally and/or externally praising the object of worship? To what extent does it consist of saying, or merely thinking, complimentary and thus pleasing and placating things about one’s object of worship?
When all the Israelites saw the fire coming down and the glory of the LORD above the temple, they knelt on the pavement with their faces to the ground, and they worshiped and gave thanks to the LORD, saying, “He is good; his love endures forever.” (2 Chronicles 7:3)
A dog, when feeling intimidated by a clear superior, will do what? It often rolls onto its back in a classic submissive gesture. This puts both parties at relative ease. Does the above verse strike you as illustrating a human equivalent?
Then Moses and the Israelites sang this song to the LORD. (Exodus 15:1)
To be sung to is an emotionally-appealing honor. And honor and status are intimately linked.
I will make music to the LORD, the God of Israel. (Judges 5:3)
Rather than appeasing their god with the pleasing aroma of a burnt offering, why not send heavenward the sounds of praise?
King Hezekiah and his officials ordered the Levites to praise the LORD with the words of David and of Asaph the seer. So they sang praises with gladness and bowed their heads and worshiped. (2 Chronicles 29:30)
They gladly bowed their heads and song praise in worship. A dog will wag its tail when in the “I completely submit to you” posture.
The Levites and priests sang to the LORD every day, accompanied by the LORD’s instruments of praise. (2 Chronicles 30:21)
Praise the LORD with the harp; make music to him on the ten-stringed lyre. (Psalms 3:2)
I will be glad and rejoice in you; I will sing praise to your name, O Most High. (Psalms 9:2)
That you praise a name manifests the social element of worship.
Then Joshua said to Achan, “My son, give glory to the LORD, the God of Israel, and give him the praise. Tell me what you have done; do not hide it from me.” (Joshua 7:19)
To give glory is to baldly elevate the object of worship. For yourself, for others in your social group.
Then the fire of the LORD fell and burned up the sacrifice, the wood, the stones and the soil, and also licked up the water in the trench. When all the people saw this, they fell prostrate and cried, “The LORD -he is God! The LORD -he is God!” (1 Kings 18:39)
Imagine you live in a trailer home located on the flats of Kansas. You spy a tornado approaching. Because fleeing, because running away is not an option, you feel the urge to “hit the deck.” To get down, to hide your face. When facing a greater force, when in that position you feel a little safer, a little better.
I recite my verses for the king; my tongue is the pen of a skillful writer. (Psalms 45:1)
Is the above verse about worshipping the king of kings, or just the king? Is one act all that different from the other?
Who can proclaim the mighty acts of the LORD or fully declare his praise? (Psalms 106:2)
The LORD is so mighty he sends tornados if he so desires. The extent of his greatness is beyond questioning.
Praise be to the LORD, the God of Israel. (Psalms 106:48)
The god of a people is a social entity.
Praise be to the name of God for ever and ever; wisdom and power are his. (Daniel 2:20)
Name that god, for you don’t want your praise to miss it’s mark.
“Blessed is he who comes in the name of the Lord!” “Blessed is the King of Israel!” (John 12:14)
The King of Israel. The supreme leader, the most high alpha, of a people. A people — a social group.
“Stand up and praise the LORD your God, who is from everlasting to everlasting. (Nehemiah 9:5)
It is curious that an everlasting entity would need to be praised. Why not save praise for those needing elevation when status is in flux? Oh wait, in primate groups, status is always in flux.
The LORD gave and the LORD has taken away; may the name of the LORD be praised.” (Job 1:21)
For I will yet praise him, my Savior and my God. (Psalms 42:6)
It certainly doesn’t make sense, usually, to praise someone else’s god. Of course, if you are a politician (an advanced agent in the realm of social dynamics) it can make sense to praise another people’s god. “Yes, I am not a threat to your invisible alpha and hence not a threat to your cherished relationship to an entity that you believe provides you with many, perceived, personal and social benefits.”
Praise be to the Lord, to God our Savior. (Psalms 68:19)
If someone saves your . . . . asterisk. Well, you owe them one. At least the courtesy of talking them up. Thank you, you are so great.
Not to us, O LORD, not to us but to your name be the glory. (Psalms 115:1)
No, no. If we glorified ourselves, then the our status would rise. And what of our relationships with the big guy? The big guy might be threatened by our rise, and/or we may begin to believe we don’t need the big guy as much, that we don’t need to bow down to him. For the power is ours.
He has done this for no other nation; they do not know his laws. Praise the LORD. (Psalms 147:20)
Although status is primarily an in-group phenomenon, when two groups overlap, many a conflict has been caused by one group failing to recognize the hierarchical structure of the other.
Returning to primates now, which individuals are worthy of the chimpanzee equivalent to praise?
“But in the case of males, at least, the rankings so peacefully acknowledged are set by struggle. If you see a chimp that regularly inspires great homage, he has won some pivotal fights.” (90)
To exalt, to praise, has an innate hierarchical element to it. Praise is to human status as physical grooming is to chimpanzee hierarchies. We praise great entities. How are they great? By what they do and/or have done. In the least, creating the entire universe is quite an impressive deed.
To him who sits on the throne and to the Lamb be praise and honor and glory and power, for ever and ever!” (Revelation 5:13)
Is it a revelation to understand that the “supernatural realm” manifests nothing more than the over-extended proclivities of an upright primate?
—
(83) Prabhupada, A.C. Bhaktivedanta, Bhagavad Gita As It Is, Collier Books, NY, 1972.
(84) As a related aside, notice how words referring to the great one are frequently elevated into the realm of uppercase. Yes, He is indeed great.
(85) Burkert, W., 1996, Creation of the Sacred: Tracks of Biology in Early Religions, Harvard University Press, Cambridge, MA, p. 92
(86) Quirke, S. The Cult of Ra: Sun-Worship in Ancient Egypt, Thames & Hudson, New York, 2001.
(87) Prabhupada, A.C. 1972. (10:7)
(88) Dunbar, R. Grooming, Gossip, and the Evolution of Language, Harvard University Press, Cambridge, MA, 1996, p. 36
(89) Atran, S., In God’s We Trust: The Evolutionary Landscape of Religion, Oxford University Press, Oxford, 2002, p. 293
(90) Wright, R., The Moral Animal: Evolutionary Psychology and Everyday Life, Vintage, NY, 1995, p. 245
