An individual wanted to know how to interact with others who do not share one's faith.
Theology Is Not The Answer
In the
global village of the modern world we are often required to interact with those who do not
share the same spiritual perspective as the one to which we may be committed. This brings
us face to face with the question: how should we conduct ourselves in the face of these
differences?
Just as
there are sectarian differences among various segments of the Muslim community, or
differences among Orthodox, Conservative and Reform branches of Judaism, there also are
huge differences among various denominations of Christianity which go beyond the broad
split between Roman Catholic and Protestant traditions. While there are many factors which
have led to this cascade of bifurcations, one force which has had a very fundamental
shaping role involves theological considerations.
However,
perhaps the answer to so many of the problems with which we are confronted - including
sectarian differences - does not lie in attempting to work out the nuances of theological
doctrine such that only "lunk heads" and down-right evil people could fail to
grasp the certainties which are uncovered through the niceties of theological methodology.
Unfortunately, more often than not, theology tends to lead to separation and alienation
from one another instead of bringing any kind of existential resolution to tensions and
differences.
People are
so caught up in arguing, in terms of theological doctrine, about what & amp;
quot;the& amp; quot; meaning of revelation is, or about what the nature of God is
(e.g., unitarian, trinitarian, multitarian, or is God a She, He, It, or none of these, or
all of them and more), or about what the proper name(s) of God is (are), or about whether
the reality behind everything is even deistic, or about how to go about gaining brownie
points by pointing the finger of judgement at others so that one can think oneself
superior to, and more self-righteous than, the rest of humanity, and, as a result, have a
favored place in paradise or heaven or the next life, that none of us can see the forest
through the trees anymore.
Many of us
believe there is some Absolute Reality. Our understandings and interpretations may differ,
but we can feel in our hearts, soul and spirit that there is something more to things than
the apparent world reveals.
Not until
Jesus (peace be upon him) comes again for a second time [you may not know this - and this
information is something which could help dispel some of the mistrust that some Christians
feel toward Islam - Islam also teaches about the second coming of Jesus (peace be upon
him) and that he will do battle with the Anti-Christ - or, the dajal (imposter) as the
Muslims refer to the anti-Christ - and, by the grace of God, Jesus (peace be upon him)
will be victorious] - not until the second coming will some of these issues be settled,
and, maybe, not even then, since there will be many who will deny Jesus (peace be upon
him) when he comes the second time, just as there were those who denied him during his
first ministry.
I would
prefer to leave the theology to God since Divinity alone is the only One Who knows the
truth of the matter. The rest of us argue out of ignorance, fear, hostility, foolishness,
jealousy, and rivalry, yet, we often are so convinced in the correctness of our own
interpretation of things that we feel this sense of self-serving conviction entitles us to
harbor all manner of contempt for, and condescension toward, others, which in turn is
interpreted as a Divine signal to inflict whatever cruelty upon others that we deem to be
appropriate.
If we look
to the example of the lives of Jesus, Muhammad, Moses, David, the Buddha, Krishna, and so
on (peace be upon them all), the answer is staring us all in the face, and we would see it
if we weren't so intent on gratifying our egoes in an attempt to prove that we are
theologically right and everyone else is wrong. These remarkable, blessed individuals were
all, without exception: loving, kind, compassionate, thoughtful, considerate, reflectful,
forgiving, tolerant, understanding, charitable, sensitive, respectful, encouraging,
helpful, supportive, practical human beings.
They were
not theologians. We are the theologians, and we have taken things which they have said -
or, which we think they have said - put our own interpretations on these sayings, and, in
the process, have become prepared to abuse and/or distrust and/or dislike every man, woman
and child who does not agree with us.
Let us
listen to what they did, not just to what was said, not because what they said was
unimportant, but because actions often speak so much more clearly and eloquently than
words. One does not have to have a theology of kindness to observe or recognize many, if
not most, acts of kindness. One does not have to have a theology of love to observe love
in action.
If we love
these people, if we love Jesus, if we love Muhammad, if we love Moses, if we love Krishna,
if we love the Buddha, (peace be upon them all), then why not become preoccupied with
following their actions? Let God worry about the theology.
If we love
for the sake of God or Allah or Jehovah or Yahweh or Whomever, if we are kind for the sake
of Divinity, if we are tolerant and forgiving for the sake of Divinity, if we are
charitable for the sake of Divinity - if we do all of these things because of love for
Divnity and not out of hope of heaven or fear of hell - then, I believe we will be much,
much further ahead of the & amp; quot;game& amp; quot; so to speak.
Every human
being has existence due to the love and compassion of the Great Mystery, God, or the Void
of Infinite Fulness. If we minister to people - irrespective of how wrong we may feel
their theological perspective may be and irrespective of how wrong that perspective may,
in fact, be - if we minister just with love, charity, kindness, forgiveness, and so on,
and not with theology, and not in order to win converts or gain influence or the like, but
because people are more likely to turn to the light and truth which Divinity has planted
within them when cared for in a respectful way, then I believe we are going to have a much
better chance, God willing, to improve the wretched condition of the world.
We are so
busy arguing over the theological shape of the table, like they argued over the shape of
the table during the Paris talks on Vietnam, that we never get to the really important
issues - namely, how are we going to treat one another? We each may have our own why or
intention or motivation or goal, but the actions themselves all can be precisely the same.
When one
receives kindness, it makes no difference whether it comes through Buddhist theology,
Christian theology, Taoist theology, Muslim theology, Hindu theology, Native theology, or
Jewish theology. Kindness is kindness, and all kindness is a gift from the Great Mystery -
we are merely the loci of manifestation through whom it comes.
Let us all
purify ourselves of the jealousy, hatred, prejudice, selfishness, bias, greediness,
hostility, envy, desire, insensitivity and so on which stand in the way of our being
beacons of love, charity, forgiveness, tolerance, and compassion, which, ultimately, come
from Divinity, or the Absolute, or the Void (which is Fulness), or the Great Mystery, and
not from ourselves. It is only our pride and ignorance which makes us think otherwise.
These
actions are the common language of all the great spiritual traditions, irrespective of
whatever theological differences may have arisen over time. All the mystical dimensions of
these great traditions point in precisely the same direction.
The idea of
love is worth little. A system of thought with love at its center is worth little.
Only actions
of love have value, and love has no theology since it is done out of only love for
Divinity or the Absolute, as well as being a reflection of the love which the Void or the
great Mystery has for us, in giving us the capacity to love, and be kind, and be
charitable, and be forgiving in the first place.
If we can't
induce others, through gentle and wise ways, to believe in, or accept, our theologies,
then let us share the gift of love and compassion with these people. I don't know about
you, but I would rather have the actuality of love and compassion any day, rather than a
theology of love and compassion, no matter how eloquently it was expressed.
Let us be
love and kindness and sensitivity. Let us not just talk about these things.
The
foregoing may seem rather simplistic in principle, but it is extremely difficult to
accomplish in practice. Moreover, whether it is simple or difficult, I believe that, God
willing, it is the only way out of the theological conumdrums into which we have painted
ourselves.
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