God from sacred texts to the political podium

Does God speak? If He speaks, how political are His words? And what if the one speaking is not actually God?

In recent weeks, we had an enjoyable conversation with author Talha Hakan Alp on the program Açı Farkı, broadcast on 12 Punto. At one point in our chat, the topic turned to the concept of the "Politicization of God." The concept was highly thought-provoking, not only for understanding religious groups but also for understanding the social structure itself.

When we speak of the politicization of God, we usually think of religion being instrumentalized by politics. However, the issue is deeper than that. Because when we look at sacred texts, God speaks directly on many subjects, from humans to nature, society, the future, and power. In this respect, God appears not only as a metaphysical entity but also as a political subject that sets norms, proposes order, and draws boundaries.

For example, verses regarding slavery reveal the legitimacy and limits of slavery in the eyes of God. Provisions concerning male-female relationships offer a clear framework for the gender order. The expression "you may beat women lightly" after certain stages, according to the Diyanet translation, is an example of God's intervention in social relations in this context. Such examples can be multiplied.

In other words, God stands before us and speaks. Therefore, when a state is established tomorrow, it is possible for these rules to become part of the political order. Indeed, this has been the strongest source of legitimacy that theocratic states have relied upon throughout history.

However, the issue is not limited to the "speaking God" in Islam. From polytheistic beliefs to Judaism, from Christianity to modern religious movements, God has spoken on almost every aspect of life.

According to Jehovah's Witnesses, God advises people to refuse military service; He stands against violence. According to the Baháʼís, God advocates for gender equality and attaches special importance to science. The Hutterites and Amish within Christianity believe that God is against private property and does not approve of wealth. Indeed, the words of Jesus on this subject are also clear.

All these examples show God's inherent political nature. But there is another more jarring truth that the concept points to: the people who make God speak.

Throughout history, tens of thousands of people from every religion and every faith have brought God to the political podium for their personal, sectarian, or institutional interests. They have thought in the name of God, spoken in the name of God, and even presented texts they wrote themselves as if God had written them. At this point, it is no longer God who is speaking, but the deified human.

If the one speaking is not truly God, it means the human has put themselves in God's place. But why does a human dare to do this?

Because the human who becomes God gains absolute power. They can impose their views without opening them to debate; they can suppress dissent before it even begins. When the source of power is shown as God, all other words become void; the human falls silent, knowing their place before God. That is why the deified human appears before society with the "weapon of God" and changes the course of the war in an instant.

Today's deified humans do not openly say "I am God" like the pharaohs of Egypt. They only think in the name of God, speak in the name of God, and make God say things. They put the pen in God's hand; even if God is not the author of the book, its source is presented as God. Thus, they can live as both a servant and God at the same time. If asked, they are servants; but when they start speaking, it is easily understood that they are not human.

So, can God remain silent about life and humanity? This is a deep and open question. For my part, I prefer to remain silent where there are questions about God. However, silence does not eliminate the existence of the questions.

The reality of the "Politicization of God" offers us a powerful light to understand both the past and the present. As long as we first face the darkness. Then the light will find its place on its own.