For those interested in interfaith issues and aren't aware of the Interfaith Voices radio program, there are some intriguing and stimulating topics recently covered on the show.
1) Last week, host Maureen Fiedler interviewed Stephen Prothero, professor of religion at Boston University, who has just come out with a book called God is Not One: The Eight Rival Religions That Run the World - and Why Their Differences Matter.
This is a very important book and interview. For one, Prothero is a wonderfully clear and interesting speaker and writer. But also, his points are extremely crucial for students, practitioners and leaders of religions and interfaith groups. He argues that there are very significant, very real differences among the world's religions and that we need to start recognizing this.
Indeed, he's right - many of us, especially in the liberal-progressive wings of religions and those involved in interfaith efforts have often been overly focused on the similarities or convergences between faiths. But, we can't ever ignore the beliefs, practices, rituals, myths, and textual traditions that set our religions apart in divergence. Acknowledging and lifting up the similarities is quite necessary for building trust and rapport between religious peoples, but solely focusing on these without recourse to the real distinctions actually does a disservice to the uniqueness and special quality of each religion. This is not to mention the notion that it's the differences that makes each religion so interesting to study, for me. If Confucius was the same as Jesus, if Buddhism was no different than Judaism, if the beliefs of Advaita Vedanta were identical to that of Islam, then studying and engaging the world's religions would be quite boring!
What we need is a good dose of an analogical imagination (to use a term coined by Fr. Dr. David Tracy of University of Chicago Divinity School). That is, rather than the relation between religious perspectives being seen as either totally the same or completely disparate, he suggest the category similarity-in-difference, which is essentially the mode of analogy. Neither a watered-down, lowest-common-denominator kind of sameness, nor an irreconcilable, unrelated disparity, what is needed is a creative, imaginative ability to perceive and understand both simultaneously -- similarity-in-difference.
2) Also, the latest episode is a very controversial topic - don't ask, don't tell and gays in the military. Very provocative stuff. Maureen mediates two opposite positions on the repeal bill in the House currently -- Daniel Blomberg of the Litigation Council of the Alliance Defense Fund (anti-repeal) and Rev. Dr. Welton Gaddy, president of the Interfaith Alliance (pro-repeal). Listen to this show for an excellent crash-course on the topic and to experience religious perspectives on both sides of the issue.
3) And lastly, later in the latest episode there is a brief segment concerned with the 2010 World Religions Summit in Canada, an effort to push the UN to follow through on its commitment to fight poverty, AIDS, and other global difficulties. Maureen interviews Karen Hamilton of the Canadian Council of Churches. She answers tough questions on how to move beyond religious finger-wagging and inspire the UN to get the ball rolling.
All these shows can be streamed and listened to at Interfaith Voices. Check them out!
Orthodox, institutional religions are quite different, but their mystics have much in common. A quote from the chapter "Mystic Viewpoints" in my e-book at http://www.suprarational.org on comparative mysticism:
ReplyDeleteRitual and Symbols. The inner meanings of the scriptures, the spiritual teachings of the prophets and those personal searchings which can lead to divine union were often given lesser importance than outward rituals, symbolism and ceremony in many institutional religions. Observances, reading scriptures, prescribed acts, and following orthodox beliefs cannot replace your personal dedication, contemplation, activities, and direct experience. Preaching is too seldom teaching. For true mystics, every day is a holy day. Divine revelation is here and now, not limited to their sacred scriptures.
Conflicts in Conventional Religion. "What’s in a Word?" outlined some primary differences between religions and within each faith. The many divisions in large religions disagreed, sometimes bitterly. The succession of authority, interpretations of scriptures, doctrines, organization, terminology, and other disputes have often caused resentment. The customs, worship, practices, and behavior within the mainstream of religions frequently conflicted. Many leaders of any religion had only united when confronted by someone outside their faith, or by agnostics or atheists. Few mystics have believed divine oneness is exclusive to their religion or is restricted to any people.
Note: This is just a consensus to indicate some differences between the approaches of mystics and that of their institutional religion. These statements do not represent all schools of mysticism or every division of faith. Whether mystical experiences vary in their cultural context, or are similar for all true mystics, is less important than that they transform each one’s sense of being to a transpersonal outlook on all life.
Indeed, Ron, I'm well aware of the mystical strands within each religious tradition and their often striking parallels. However, the mysticism of each religion is not normative for the whole tradition and even a cursory study of religious mysticism reveals that we certainly can't claim that the mystical impulse is representative for each faith. Mystics have often been at the periphery of their respective traditions, and most every-day practitioners of religions (while they may display some mystical characteristics in thought and practice) are NOT mystics. What is most important for most religious practitioners are the myths, rituals, sacraments, texts, etc. (i.e. the "external" symbols of religion).
ReplyDeleteDon't get me or Prothero wrong, there are most certainly similarities among the religions. But we must be very careful not to turn these similarities in to samenesses. There are parallel, complimentary characteristics among the traditions and perspectives but they are not identical. To propose all of the religions' identity or sameness is to 1) be unaware of the real and important historical, phenomenological, and philosophical/worldview differences and 2) ignore the special uniqueness of each tradition that makes it significant in its own right as an expression of the human quest for meaning.
I appreciate your comments on mysticism. I'm a mystic myself. But I've found that a mysticism of similarity-in-difference and a unity-in-diversity is a path of being able to recognize the beautiful differentiations and distinct uniquenesses within the great tapestry of life and reality that is united.
Peace.