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As the twentieth century opened, the prejudice that seemed more likely than any other to succumb to the forces of change was that of religion. In the West, scientific advances had already dealt rudely with some of the central pillars of sectarian exclusivity. In the context of the transformation taking place in the human race's conception of itself, the most promising new religious development seemed to be the interfaith movement. In 1893, the World's Columbian Exposition surprised even its ambitious organizers by giving birth to the famed "Parliament of Religions", a vision of spiritual and moral consensus that captured the popular imagination on all continents and managed to eclipse even the scientific, technological and commercial wonders that the Exposition celebrated.

Briefly, it appeared that ancient walls had fallen. For influential thinkers in the field of religion, the gathering stood unique, "unprecedented in the history of the world". The Parliament had, its distinguished principal organizer said, "emancipated the world from bigotry". An imaginative leadership, it was confidently predicted, would seize the opportunity and awaken in the earth's long-divided religious communities a spirit of brotherhood that could provide the needed moral underpinnings for the new world of prosperity and progress. Thus encouraged, interfaith movements of every kind took root and flourished. A vast literature, available in many languages, introduced an ever wider public, believers and nonbelievers alike, to the teachings of all the major faiths, an interest picked up in due course by radio, television, film and eventually the Internet. Institutions of higher learning launched degree programmes in the study of comparative religion. By the time the century ended, interfaith worship services, unthinkable only a few decades earlier, were becoming commonplace.

Alas, it is clear that these initiatives lack both intellectual coherence and spiritual commitment. In contrast to the processes of unification that are transforming the rest of humanity's social relationships, the suggestion that all of the world's great religions are equally valid in nature and origin is stubbornly resisted by entrenched patterns of sectarian thought. The progress of racial integration is a development that is not merely an expression of sentimentality or strategy but arises from the recognition that the earth's peoples constitute a single species whose many variations do not themselves confer any advantage or impose any handicap on individual members of the race. The emancipation of women, likewise, has entailed the willingness of both society's institutions and popular opinion to acknowledge that there are no acceptable grounds- biological, social or moral- to justify denying women full equality with men, and girls equal educational opportunities with boys. Nor does appreciation of the contributions that some nations are making to the shaping of an evolving global civilization support the inherited illusion that other nations have little or nothing to bring to the effort.

So fundamental a reorientation religious leadership appears, for the most part, unable to undertake. Other segments of society embrace the implications of the oneness of humankind, not only as the inevitable next step in the advancement of civilization, but as the fulfilment of lesser identities of every kind that our race brings to this critical moment in our collective history. Yet, the greater part of organized religion stands paralyzed at the threshold of the future, gripped in those very dogmas and claims of privileged access to truth that have been responsible for creating some of the most bitter conflicts dividing the earth's inhabitants.

The consequences, in terms of human well-being, have been ruinous. It is surely unnecessary to cite in detail the horrors being visited upon hapless populations today by outbursts of fanaticism that shame the name of religion. Nor is the phenomenon a recent one. To take only one of many examples, Europe's sixteenth century wars of religion cost that continent the lives of some thirty percent of its entire population. One must wonder what has been the longer term harvest of the seeds planted in popular consciousness by the blind forces of sectarian dogmatism that inspired such conflicts.

To this accounting must be added a betrayal of the life of the mind which, more than any other factor, has robbed religion of the capacity it inherently possesses to play a decisive role in the shaping of world affairs. Locked into preoccupation with agendas that disperse and vitiate human energies, religious institutions have too often been the chief agents in discouraging exploration of reality and the exercise of those intellectual faculties that distinguish humankind. Denunciations of materialism or terrorism are of no real assistance in coping with the contemporary moral crisis if they do not begin by addressing candidly the failure of responsibility that has left believing masses exposed and vulnerable to these influences.

Such reflections, however painful, are less an indictment of organized religion than a reminder of the unique power it represents. Religion, as we are all aware, reaches to the roots of motivation. When it has been faithful to the spirit and example of the transcendent Figures who gave the world its great belief systems, it has awakened in whole populations capacities to love, to forgive, to create, to dare greatly, to overcome prejudice, to sacrifice for the common good and to discipline the impulses of animal instinct. Unquestionably, the seminal force in the civilizing of human nature has been the influence of the succession of these Manifestations of the Divine that extends back to the dawn of recorded history.

This same force, that operated with such effect in ages past, remains an inextinguishable feature of human consciousness. Against all odds, and with little in the way of meaningful encouragement, it continues to sustain the struggle for survival of uncounted millions, and to raise up in all lands heroes and saints whose lives are the most persuasive vindication of the principles contained in the scriptures of their respective faiths. As the course of civilization demonstrates, religion is also capable of profoundly influencing the structure of social relationships. Indeed, it would be difficult to think of any fundamental advance in civilization that did not derive its moral thrust from this perennial source. Is it conceivable, then, that passage to the culminating stage in the millennia-long process of the organization of the planet can be accomplished in a spiritual vacuum? If the perverse ideologies let loose on our world during the century just past contributed nothing else, they demonstrated conclusively that the need cannot be met by alternatives that lie within the power of human invention.

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