Refelctions on Religion from Twenty-Two Years Ago--I Feel the Same Way Today

I have found the past year to be a very difficult one in terms of reconciling the faith I had in a super-ordinate power of goodness and ultimate creator of what exists, and the reaffirmation of the terrible damage and injustice that can grow from the fanatical, even if misguided, pursuit of religious orthodoxy. The torturous and horrific acts committed by some in the name of Allah are only the most recent manifestation of where religious belief can carry. To say that religion is not the root cause of violence (and sadly I think that judgment in some cases cannot be supported) does not change the fact that religion has too often served as the justification and been used to broaden the reach of the pursuit of evil. We see throughout history innumerable cases where religion, like it or not, has led to such inhuman ends. The crusades led by the Christians. The battles between Orthodox Serbs and Muslim Bosnians. The battle between Jewish and Palestinian fanatics. The Hindus versus the Muslims and many more. What is one to make of this? Surely there is no denying the benefits that organized religion has brought to people in numbers far too great to count. I am among them. If I had not been brought up a Catholic, if I had not participated in the Episcopal Church, particularly in the opportunity it gave me for self-reflection and contact with members of the clergy who inspired me with their thoughts, I surely would not be the person I am today. However, I find it unsatisfying and intellectually dishonest to simply leave the matter accepting that, yes, organized religion does a lot of good, but it does a lot of harm, too. What is so ironical is that, if you take the thoughts of Jesus, pure and simple, you could hardly go wrong. You could almost sum up every book written about good living in the Sermon on the Mount with the Beatitudes. I am coming to a belief that the problem with organized religion is that it becomes fossilized and bureaucratized. Fossilized in the sense that it is slow or unwilling to change its views on what practices and behaviors are truly in accord with the root values of the great world religions. Those root values can be found in the Ten Commandments, the Beatitudes, in the admonition to “love thy neighbor as thyself.” If religion stopped there, and thought about what it meant to carry out these virtues faithfully in today’s world, we would not end up, I submit, with the exclusive “you are with us or you are against us” “only the faithful are worthy” attitude that have too often led to prejudice, violence and even war. The mistake of organized religions is to come to the belief that they have a unique interpretation of truth that extends beyond what is really the foundation of truth – being all one can be and honoring others as oneself. They become structured and bureaucratized and then work for their own self-perpetuation, knowing it or not, even if this is not in the furtherance of the few ultimate truths that really matter. Of course, religious institutions are not the only organizations that fall into this trap. All organizations do. The problem which religions face to a particular degree is that they don’t have built within them the adequate balance of power to adapt to the need to change rapidly. One need only think how long it has taken (and is still taking) for divorce to be accepted in certain religions. One thinks of all the artifice that has been used to get around this requirement, engaging in intellectual dishonesty in the extreme. What’s more, almost all religious organizations are self-appointed in their succession. Governments, too, can be slow to change, but their perpetuation (at least in a democracy) is determined by the electorate. It is not surprising that those societies which have not allowed the electorate to govern the succession have not, by and large, been successful over time. And even those, such as China today, which have continued to be ruled with a strong autocratic hand, have increasingly brought into the workings of society the individual choice in the economic and social spheres needed for the structure and operation of society to continue to evolve. What has led organized religion to change, it seems to me, often after an enormous length of time, is what has led other organizations to change, and that is survival. It is only as “the faithful” drop away from an organized church that the need for change will be truly embraced. And yet that need can come slowly for the power of organized religion is strong because the truth of its basic tenets remain, even as too often its rituals and practices become arcane, out of touch with modern society and honored more in the breach than in the practice. Moreover, for most of us, it is a fact that a church is far more conducive to reflection on the basic truths that make any religion of value than one’s living room. There have been a few members of the clergy whom I have met during my lifetime who have been able to articulate the simple truths of living a good life clearly and cogently. They have changed my life. I think all I can conclude from this difficult and in many ways unsettling line of thought is that the imperative is to try to adhere to these basic truths as well as one possibly can while seeking out individual(s) who can help bring them to light for me/us in a more meaningful way than we can do on our own. I have found such individuals in Bob Gerhard and Paula Jackson, among others. I need to hear from them more often. These thoughts led me to record these excerpts and reflections from the book Doubts and Loves by Richard Holloway: I would like to suggest that we should switch the emphasis in Christianity from belief to practice, from believing things about Jesus to the imitation of Jesus. There would be three challenging elements here: Resolution to love rather than condemn sinners. Seek to understand others rather than rush to judgment. Active pity for the disadvantaged of the earth, then work to change their lot. A mistrust of power and violence, both personal and institutional, and an act of opposition to them. I would like to suggest that worldlessness or identification with the powerless is the key to the mystery of Jesus. The paradox is that we have only heard of Jesus through an institution that has not experienced worldlessness for a very long time. The expendable Man of Nazareth is now represented by an institution that follows the logic of all worldly institutions the logic of expedience; the drive to survive; yet we would not even know about this paradox if it were not for the Church. The Sermon on the Mount is not exactly translatable into complete political practice, but it can act as a stimulus to aspiration; it can create the sort of discontent that leads to action. A transformed version of the Jesus tradition, adapted for our day, would lay less emphasis on believing things about Jesus and more emphasis on imitating Jesus. It would be a practice system rather than a belief system. What is left of Christianity should be the practice of the kind of love that subverts the selfishness of power, whether it is the subtle power of spiritual or the brutal power of political institutions. All concentrations of power justify their ascendancy with theory, as well as with more blatant methods. I would like to suggest that it is more important to open ourselves to the words that gave rise to the claim of divinity rather than to profess allegiance to the claim itself, but show little or no personal response to the words that precipitated it. The exciting thing about our history, the thing that helps to balance all the evil we have committed, is our passion for discovery, for beginning again. Christ’s teaching on forgiveness has already opened for us the possibility of a new politics that can even move us beyond great tragedy and start again. Young people are the way the world keeps on beginning again. For those who want to live the world, it must begin with attention. Intensity. Repentance. Forgiving others is a true win/win. For ourselves and for others. For those doing the forgiving and those forgiven.