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At least since the first petals of the counterculture bloomed across Europe and the United States in the 1960s, it has been fashionable to affirm that all religions are beautiful and all are true. This claim, which reaches back to All Religions Are One (1795) by the English poet, printmaker, and prophet William Blake, is as odd as it is intriguing.1 No one argues that different economic systems or political regimes are one and the same. Capitalism and socialism are so obviously at odds that their differences hardly bear mentioning. The same goes for democracy and monarchy. Yet scholars continue to claim that religious rivals such as Hinduism and Islam, Judaism and Christianity are, by some miracle of the imagination, essentially the same, and this view resounds in the echo chamber of popular culture, not least in Dan Brown’s multi-million-dollar Da Vinci Code franchise. The most popular metaphor for this view portrays the great religions as different paths up the same mountain. “It is possible to climb life’s mountain from any side, but when the top is reached the trails converge,” writes philosopher of religion Huston Smith. “At base, in the foothills of theology, ritual, and organizational structure, the religions are distinct. Differences in culture, history, geography, and collective temperament all make for diverse starting points. . . . But beyond these differences, the same goal beckons.” This is a comforting notion in a world in which religious violence often seems more present and potent than God. But is it true? If so, what might be waiting for us at the summit? According to Mohandas Gandhi, “Belief in one God is the cornerstone of all religions,” so it is toward this one God that all religious people are climbing. When it comes to divinity, however, one is not the religions’ only number. Many Buddhists believe in no god, and many Hindus believe in thousands. Moreover, the characters of these gods differ wildly. Is God a warrior like Hinduism’s Kali or a mild-mannered wanderer like Christianity’s Jesus? Is God personal, or impersonal? Male, or female (or both)? Or beyond description altogether? Like Gandhi, the Dalai Lama affirms that “the essential message of all religions is very much the same.” In his view, however, what the world’s religions share is not so much God as the Good— the sweet harmony of peace, love, and understanding that religion writer Karen Armstrong also finds at the heart of every religion. To be sure, the world’s religious traditions do share many ethical precepts. No religion tells you it is okay to have sex with your mother or to murder your brother. The Golden Rule can be found not only in the Christian Bible and the Jewish Talmud but also in Confucian and Hindu books. No religion, however, sees ethics alone as its reason for being. Jews understand halakha (“law” or “way”) to include ritual too, and the Ten Commandments begin with how to worship God. To be fair, those who claim that the world’s religions are one and the same do not deny the undeniable fact that they differ in some particulars. Obviously, Christians do not go on pilgrimage to Mecca, and Muslims do not practice baptism. Religious paths do diverge, Huston Smith admits, in the “foothills” of dogma, rites, and institutions. To claim that all religions are the same, therefore, is not to deny the differences among a Buddhist who believes in no god, a Jew who believes in one God, and a Hindu who believes in many gods. It is simply to claim that the mathematics of divinity is a matter of the foothills. Debates over whether God has a body (yes, say Mormons; no, say Muslims) or whether human beings have souls (yes, say Hindus; no, say Buddhists) do not matter, because, as Hindu teacher Swami Sivananda writes, “The fundamentals or essentials of all religions are the same. There is difference only in the non-essentials.”5 This is a lovely sentiment but it is dangerous, disrespectful, and untrue. For more than a generation we have followed scholars and sages down the rabbit hole into a fantasy world in which all gods are one. This wishful thinking is motivated in part by an understandable rejection of the exclusivist missionary view that only you and your kind will make it to heaven or Paradise. For most of world history, human beings have seen religious rivals as inferior to themselves—practitioners of empty rituals, perpetrators of bogus miracles, purveyors of fanciful myths. The Age of Enlightenment in the eighteenth century popularized the ideal of religious tolerance, and we are doubtless better for it. But the idea of religious unity is wishful thinking nonetheless, and it has not made the world a safer place. In fact, this naive theological groupthink—call it Godthink—has made the world more dangerous by blinding us to the clashes of religions that threaten us worldwide. It is time we climbed out of the rabbit hole and back to reality. The world’s religious rivals do converge when it comes to ethics, but they diverge sharply on doctrine, ritual, mythology, experience, and law. These differences may not matter to mystics or philosophers of religion, but they matter to ordinary religious people. Muslims do not think that the pilgrimage to Mecca they call the hajj is inessential. In fact, they include it among the Five Pillars of Islam. Catholics do not think that baptism is inessential. In fact, they include it among their seven sacraments. But religious differences do not just matter to religious practitioners. They have real effects in the real world. People refuse to marry this Muslim or that Hindu because of them. And in some cases religious differences move adherents to fight and to kill. One purpose of the “all religions are one” mantra is to stop this fighting and this killing. And it is comforting to pretend that the great religions make up one big, happy family. But this sentiment, however well-intentioned, is neither accurate nor ethically responsible. God is not one. Faith in the unity of religions is just that—faith (perhaps even a kind of fundamentalism). And the leap that gets us there is an act of the hyperactive imagination. \- From the book, "God is Not One" by Stephen Prothero, Introduction.

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1 Sarah R = "Prothero and I have a different theological background - he comes from an agnostic point of view and I from a Christian - and yet there are a lot of points he makes that I think have merit. Here, though, I will have to disagree. There was nothing "mild-mannered" about Jesus. Consider when he tossed the money changers out of the temple or called the Pharisees "white-washed tombs." Not to mention that many of Jesus' teachings and statements were controversial, pointed, and spoken with such strength authority as no one had heard before. Jesus turned the world upside down - and He still does today."
2 angela h = "God has allowed each of us to be born with a conscience and a need to worship Him. Many refuse to do things God's way and their conscience grows stony and their minds become reprobate. https:www.deily.org/bible/kjv/romans/1"
3 Sarah R = "Prothero's book on the other hand, suggests that it is through "religious literacy" or knowledge about others and other religions that peace and acceptance can be found."