Respecting Religious Differences: True Tolerance
During the 20th century, many eruptions of violent international friction were rooted in secular problems. The two World Wars, the Korean War and the Vietnam War were founded on political and national differences.
Since the 1970s, however, international violence often seems rooted in religious differences, in attempts by members of one religion to control or get back at members of another. While these broad generalizations have multiple exceptions, many people now see religion as the primary source of conflict; with John Lennon, they want to imagine a world in which religions do not provide humanity with a heaven and a hell (or anything else) to fight for.
Is it possible to get rid of religions? No, not really. Centuries after the intellectual Enlightenment pushed religion off its throne by elevating human reason above divine revelation and creating the sciences, religion is still around. Many had hoped and even predicted that religion would disappear. Religion was likened to a mental illness, and, in line with Sigmund Freud's "talking cure," once patients recognized it, they would be healed of the affliction. That has not happened, obviously.
So, if we want to live in a world where religious beliefs do not spark conflicts, what approach should we take? In an recent op-ed piece in the New York Times, "Many Faiths, One Truth," the Dalai Lama argues that the world's people need to practice tolerance of other people's religions. After admitting that every religion has its core, unique elements, the Dalai Lama argues that the key theme of compassion runs through all religions. Tolerance, he implies, is the emphasis of similarities, and learning from each religion in the area(s) where they are similar.
Certainly the Dalai Lama is correct in identifying compassion for others-in both suffering and their joy-as a concern shared by many, if not all, religions. Indeed, one could generalize that most religions share their central moral values. They all possess a version of the Golden Rule; they are concerned about families and the interrelationships of their members; they are against murder and theft, promote equal justice for all, and so on.
Shared moral values might serve as a basis for the peaceful interaction of members of different religions around the world, if it were not for one thing. In each religion, those values are supported and legitimized by what is distinctive to that religion.
In 1997, I created a Web site called Exploring Religions which looked at five world religions. In it, I put forward the idea that each religion identified a core problem with humanity's existence. The religion then laid out a process for individuals that would resolve this human problem, a process that usually involved divine help. In Christianity, the problem was sin; in Buddhism, the human problem was suffering; in Islam, the problem was "forgetfulness" of God (Allah). Each religion shaped its theology and its central practices to help people overcome the human problem and achieve humanity's ultimate goal.
For each religion, the human problem and its solution is the religion's central feature. As Shrek's Donkey might say, it is the innermost core of the onion when all the layers are removed. Moral values form one of the layers, and thus belong to the religion, but they do not comprise its core.
If tolerance among religions is ever going to come about, it will only be when it understands and accepts the differences between the religions. While the Dalai Lama wants to emphasize the similarities-human compassion and other moral values-it is the acceptance of and respect for religious differences that constitutes true tolerance. As Boston University religion professor Stephen Prothero recently observed, "One of the common misconceptions about the world's religions is that they plumb the same depths, ask the same questions. They do not." Accepting that and still getting along is where true tolerance lies.
Note: The Exploring Religions Web site can be found at: http://uwacadweb.uwyo.edu/religionet/er/. The discussion of the Human Problem appears on the pages titled "Cosmos." Stephen Prothero's discussion of religious differences appeared in the May 17 Christian Science Monitor at: http://www.csmonitor.com/Commentary/Opinion/2010/0517/Questions-about-God-Don-t-assume-all-religions-offer-similar-answers. The Dalai Lama's editorial essay appeared in the May 24 New York Times at: http://www.nytimes.com/2010/05/25/opinion/25gyatso.html?src=me&ref=homepage.
Flesher is director of UW's Religious Studies Program. Past columns and more information about the program can be found on the Web at www.uwyo.edu/RelStds. To comment on this column, visit http://religion-today.blogspot.com.
Since the 1970s, however, international violence often seems rooted in religious differences, in attempts by members of one religion to control or get back at members of another. While these broad generalizations have multiple exceptions, many people now see religion as the primary source of conflict; with John Lennon, they want to imagine a world in which religions do not provide humanity with a heaven and a hell (or anything else) to fight for.
Is it possible to get rid of religions? No, not really. Centuries after the intellectual Enlightenment pushed religion off its throne by elevating human reason above divine revelation and creating the sciences, religion is still around. Many had hoped and even predicted that religion would disappear. Religion was likened to a mental illness, and, in line with Sigmund Freud's "talking cure," once patients recognized it, they would be healed of the affliction. That has not happened, obviously.
So, if we want to live in a world where religious beliefs do not spark conflicts, what approach should we take? In an recent op-ed piece in the New York Times, "Many Faiths, One Truth," the Dalai Lama argues that the world's people need to practice tolerance of other people's religions. After admitting that every religion has its core, unique elements, the Dalai Lama argues that the key theme of compassion runs through all religions. Tolerance, he implies, is the emphasis of similarities, and learning from each religion in the area(s) where they are similar.
Certainly the Dalai Lama is correct in identifying compassion for others-in both suffering and their joy-as a concern shared by many, if not all, religions. Indeed, one could generalize that most religions share their central moral values. They all possess a version of the Golden Rule; they are concerned about families and the interrelationships of their members; they are against murder and theft, promote equal justice for all, and so on.
Shared moral values might serve as a basis for the peaceful interaction of members of different religions around the world, if it were not for one thing. In each religion, those values are supported and legitimized by what is distinctive to that religion.
In 1997, I created a Web site called Exploring Religions which looked at five world religions. In it, I put forward the idea that each religion identified a core problem with humanity's existence. The religion then laid out a process for individuals that would resolve this human problem, a process that usually involved divine help. In Christianity, the problem was sin; in Buddhism, the human problem was suffering; in Islam, the problem was "forgetfulness" of God (Allah). Each religion shaped its theology and its central practices to help people overcome the human problem and achieve humanity's ultimate goal.
For each religion, the human problem and its solution is the religion's central feature. As Shrek's Donkey might say, it is the innermost core of the onion when all the layers are removed. Moral values form one of the layers, and thus belong to the religion, but they do not comprise its core.
If tolerance among religions is ever going to come about, it will only be when it understands and accepts the differences between the religions. While the Dalai Lama wants to emphasize the similarities-human compassion and other moral values-it is the acceptance of and respect for religious differences that constitutes true tolerance. As Boston University religion professor Stephen Prothero recently observed, "One of the common misconceptions about the world's religions is that they plumb the same depths, ask the same questions. They do not." Accepting that and still getting along is where true tolerance lies.
Note: The Exploring Religions Web site can be found at: http://uwacadweb.uwyo.edu/religionet/er/. The discussion of the Human Problem appears on the pages titled "Cosmos." Stephen Prothero's discussion of religious differences appeared in the May 17 Christian Science Monitor at: http://www.csmonitor.com/Commentary/Opinion/2010/0517/Questions-about-God-Don-t-assume-all-religions-offer-similar-answers. The Dalai Lama's editorial essay appeared in the May 24 New York Times at: http://www.nytimes.com/2010/05/25/opinion/25gyatso.html?src=me&ref=homepage.
Flesher is director of UW's Religious Studies Program. Past columns and more information about the program can be found on the Web at www.uwyo.edu/RelStds. To comment on this column, visit http://religion-today.blogspot.com.
posted by Paul Flesher at
10:44 AM
3 Comments:
I continue to enjoy your columns in the Casper Star-Tribune, but am glad to see this blog as well. I wish there were more comments.
The subject of tolerance is important and ironic because ... why would any particular religion or sect exist unless its founders/leaders believed it was more "correct" than the others? The very premise is one of us vs. them, and to a great degree negates mutual respect, let alone tolerance.
The human mind is probably too flawed to grasp either divergent and simultaneous ideas about god, or the greater good that comes from tolerance. But this might be our biggest challenge and survival test. If we really believe that all humans were created by one god, we will have to get over the chauvinism, or obliterate each other.
Since tolerance does not serve the ends of people motivated by the lust for power, we may have to choose between dominance and survival.
By
Sue S., at 6/13/2010
The true kinship of faiths may be best found in their mystical traditions. Here is a brief quote from the e-book www.suprarational.org
Mysticism seeks to join, or unite, our inner self with the divine by spiritual disciplines of devotion, knowledge, selfless service, and/or meditation. What you do matters greatly to what you will become: that is divine justice. How you do it, through Buddhism, Christianity, Hinduism, Islam, Judaism, or outside these faiths is important when it is the right way for you: that is divine law. One is Truth: true Reality transcends the boundaries of our beliefs. Thou art That: you are in the divine essence; you must be dedicated to fully realizing it.
Our religion may be right for us, nevertheless that does not mean billions of others are wrong. What of the 100 billion people who lived outside of our faith since the origin of our species? Religions do differ in approach, beliefs and practices, although the divine Reality they seek is the same. Their mystics used the words and concepts understood by followers of their faith, but these are just alternate ways of trying to express the One underlying Truth.
By
Ron Krumpos, at 6/20/2010
The true kinship of faiths may be best found in their mystical traditions. Here is a brief quote from the e-book www.suprarational.org
Mysticism seeks to join, or unite, our inner self with the divine by spiritual disciplines of devotion, knowledge, selfless service, and/or meditation. What you do matters greatly to what you will become: that is divine justice. How you do it, through Buddhism, Christianity, Hinduism, Islam, Judaism, or outside these faiths is important when it is the right way for you: that is divine law. One is Truth: true Reality transcends the boundaries of our beliefs. Thou art That: you are in the divine essence; you must be dedicated to fully realizing it.
Our religion may be right for us, nevertheless that does not mean billions of others are wrong. What of the 100 billion people who lived outside of our faith since the origin of our species? Religions do differ in approach, beliefs and practices, although the divine Reality they seek is the same. Their mystics used the words and concepts understood by followers of their faith, but these are just alternate ways of trying to express the One underlying Truth.
By
Ron Krumpos, at 6/20/2010
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