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"Tolerance" - views of Cambridge faith groups and the Mayor,
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| Cambridge Inter-Faith Group, UK |
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We'd like to draw your attention to the remarkable speech by the Mayor of Cambridge, Councillor John Hipkin - see below. ORDER OF CONTRIBUTIONS:
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As the chairman of the Cambridge Inter-Faith Group I welcome all of you to our 5th Celebration of Community with the theme "Tolerance". A special welcome to the Mayor of Cambridge, Councillor John Hipkin, who joins us today. Thanks to the co-ordinator of this celebration, David Wilman from the Christian Science Church Cambridge and also to the sponsors, Community Development from Cambridge City Council.
Originally we planned today's theme as "Unity in Diversity" - but in the course of discussion in our steering committee and influenced by the negative news around the world we realised, that this goal might be a bit far to reach. Also this phase does not appear in the Bible or in the Quran and may make it difficult for some groups to speak about. Tolerance seems to be a theme not too far to reach from where we are - so we choose "tolerance" instead: for the people and the situation where we are now in this world.
Really I cannot speak for the Inter-Faith Group, because everyone in our group has their own views. Neither will I speak as a Quaker - we have a Quaker speaker later- nor as a member of the spiritual brother- and sisterhood of Subud I belong to. I will just share some personal observations and thoughts:
It seems to me, that practicing tolerance is easy for people, who are firm, stable or advanced in their faith. Take the Dalai Lama: he can take everything with humour.
But those who are weak in their faith may need strict rules and stick "religiously" to them. They might be frightened and feel threatened when meeting people from other faiths.
Having a solid and firm faith, may be a good basis for tolerance towards others.
It also occurs to me, that we have two different kinds of tolerance: outer and inner tolerance.
Outer tolerance means: how do we relate to people and groups outside our own faith group? Intolerance towards these often leads to conflict and ultimately war.
It is easy to consider others to be enemies, if we don't know or understand them. This is why we in the Inter-Faith Group organise events and visits, where we can listen to each other and learn to understand them.
I wholeheartedly agree with Mahatma Ghandi, who said: "I am willing to die for the independence of India, but there is no cause for which I am willing to kill."
By the way: Jesus was also a good example in being tolerant and not harming others.
A less obvious category of tolerance is the inner tolerance: how do we relate to other people within our faith group? How do we react, if someone suddenly leaves the main track, and changes direction by 90°?
This aspect of tolerance is less publicly appearent.
And what about being tolerant to ourselves? When we missed out a religious obligation or have somehow behaved badly: can we forgive ourselves and accept and tolerate this part of us?
It is part of the human nature to be blind towards our own shortcomings - and to project our very own inner fears or qualities onto others.
We need to carefully examine ourselves, before judging or condemning others.
Please let us be silent for one minute now. If you like, you can use the silence to focus on your heart, on tolerance, or some related qualities.
SUMMARY OF THE MAYOR'S SPEECH ON "TOLERANCE"
TO THE INTER-FAITH GROUP ON SUNDAY, 4TH DECEMBER, 2005
It is highly unlikely that you will ever hear someone advocating intolerance. Tolerance seems to be everyone's Big Idea. However, everywhere you look, whether internationally or within our own country, there is evidence of religious and political intolerance, often of a violent or intimidating kind.
There are occasions when it is wrong to be tolerant, particularly in the face of oppression and injustice. A Palestinian living under Israeli occupation; an Israeli living under the threat of suicide bombings; an African mother seeing her children starve to death. The question for them is not how to be tolerant, but should they be tolerant.
I want to make a distinction between passive tolerance and active tolerance.
Passive tolerance is virtually indistinguishable from indifference. "I don't much care what you think or do, and I don't expect you to care much about what I think or do".
Active tolerance, by contrast, is about engagement with individuals and groups who care passionately about their beliefs and expect you similarly to care passionately about yours. So, what kind of tolerance should we promote between groups who think very differently on moral and spiritual questions?
First, it seems to me, that we should recognise and celebrate the commonalities of faith groups: for example, our shared belief in good works, charitable acts, supporting those less fortunate than ourselves. We also share a common allegiance to the values of education, scholarship, art and culture.
So, for a first step, let us take pride in celebrating these common features of our belief systems.
Second, let us recognise, and try to understand, the differences between us. Why do Buddhists not have a concept of sin? Why do Muslims fast? Why does the Catholic church prohibit contraception and abortion? Rather than taking up antagonistic positions based on these differences of view, we should seek rather to understand the ethical or religious basis for them.
Third, in the course of our discourse with others who feel differently from ourselves, we should cultivate feelings of hospitality and loving kindness to others. All of us should renounce violence as a way of resolving our differences.
As Mayor of the City, I am well aware of the wide diversity of national, faith and ethnic groups living side by side in our City. We have traditionally been blessed with harmony and understanding between them. I welcome the Inter-Faith Group's initiative today as a further step toward strengthening the understanding between diverse groups within our City.
JOHN HIPKIN
Mayor of Cambridge
"TOLERANCE"
by Ricky Selwyn, representing the Jewish community
I am reading an extract from a Jacob Gewirtz, (a Jewish historian) foreword to one of his books, in the hope it will spark the desire to learn and understand more about the Jews and indeed to learn and understand more about each other, because doing this will bring respect, tolerance and ultimately love for each other.
"Jews, this ancient people still remains an enigma to a sizeable segment of their fellow men. This is understandable, for the annals of Jewish History are fraught with contradictions. Chosen by God to lead the nations of the world to universal peace, brotherhood and justice, they are themselves subjected to the unending ravages of war, persecution and tyranny. Heirs to the Promised Land of milk and honey they are forced to traverse the face of the earth for 2000 years homeless and rootless. Indeed, their very survival as people after disasters that have obliterated mightier nations is a mystery that has yet to be unravelled by philosophers and historians. Nor is there agreement even among Jews upon a fundamental definition of the word 'Jew'. Is he a member of a race, religion, nation or cultural group? Even in Israel where important legal consequences await a definite answer to this perplexing question there has been no final determination. History is more than a ledger of names, events and dates. Nor is it merely a compendium of the lives of great men. Moses, Jesus, Einstein and Freud were all Jews but they are not the sum total of Jewish experience. Historians, of necessity, are forced to concentrate on the unusual, the extraordinary, the exotic. Jewish history is resplendent with moments of glorious triumph. More often it is the blood-stained record of man's inhumanity to man. If there is a simple lesson that we can learn from the history of the Jews it is that before we can begin to love our neighbour we must first try to understand him."
THE PERSPECTIVE OF QUAKERISM ON THE THEME OF TOLERANCE
by Liz Twose
Quakers are widely known for 2 things, their habit of worshipping in silence, and for their concern for peace and justice and all that goes with these, especially a wish to reach out to each other in friendship and co-operation... For Quakers have a deep belief "that there is that of God in everyone".
The Religious Society of Friends, or Quakers as they became known, emerged as a distinct group in the mid 17th century when, after the Bible had been translated and had became accessible to all, many people became 'Seekers'. Early Quakers were known as Friends or Seekers of the Truth. In common with many other groups of the time their religious practice of silent worship led them to feel they had direct experience of being led by God, without the need for mediation or interpretation by the church. In their silent waiting on the guidance of the Spirit they found themselves to have a direct experience of 'what Love required of them'. And this very direct experience of the Spirit's leadings led them to witness very boldly in their lives to that which they believed Love would have them do.. Love required, they felt, that they witnessed to Peaceful relationships, to relationships which were Equal and were Truthful (In !7th century England where there was great social inequality many Quakers languished in gaol for years because they refused to doff their hats to their "betters" since they believed that no one was better than any other).
Quakerism's twin beliefs in the availability of direct guidance and in there being "that of God in everyone", explains the great concern for peace and justice ... Today Quakers can be seen at peace demos.. and marches, known as leading peace organisations and starting new peace initiatives, lobbying the UN and working for peace. And this can be explained by their deep commitment to try, in the words of George Fox, their founder
"To live in that life and virtue that takes away the occasion of all war"
I want to end by quoting an 'Advice' from our book of Discipline: This gives us some ideas about how to practice tolerance: 'Do you respect that of God in everyone though it maybe expressed in unfamiliar ways or be difficult to discern? Each of us has a particular experience of God and each must find a way to be true to it. When words are strange and disturbing to you, try to sense where they come from and what has nourished the lives of others. Listen patiently and seek the truth that other people's opinions may contain for you. Avoid hurtful criticism and provocative language. Do not allow the strength of your convictions to betray you into making statements or allegations that are unfair and untrue. Think it possible that you may be mistaken.'
TOLERANCE
by Derek Wood, Pagan
I rather think the word Tolerance implies pretending to suffer fools gladly.
Sir Alan Herbert said, "If nobody ever said anything unless he knew what he was talking about, a ghastly hush would descend upon the earth" …so perhaps I should quit while I'm ahead? Can we agree instead that after we are done you can approach me to break the hush too?
We all have our own idea of what Tolerance means.
In politics it means, "freedom from bigotry" -though I once heard a bigot defined as, "someone as opinionated as myself that I happen to dislike!"
Tolerance has become a political buzzword. But where do you draw the line between political correctness, lack of true conviction or plain moral laziness?
Well… what does it mean to a Pagan like me?
Paganism is a web of akin groups, so I cannot speak for all. However, my beliefs deeply influence my choices. I can speak for this Pagan.
To me Tolerance is just that aspect of a much broader idea, Empathy, that deals with cultural rights.
My empathy is born out of my Pagan belief that all life (and death) serves a significant purpose to the survival of every being. I must kill and eat plants and creatures so I may live. On the fated day, Nature will kill me, and creatures and plants will live off my body. I take from the soil, to which I must return. Mystically, I partake of Life itself in the Wheel of Fate. I should take no more than I need, and give thanks for the lives given for me.
A human is just another animal, with a developed awareness of its own existence. Lets call that awareness Soul. My soul may be reborn, and so I hope all my lives and deaths will also be so valued.
Empathy is this: the ability to understand another being's motive for its behaviour, whether one likes it or not. In this light, Nature's way of, Live-Eat-Die-Be Eaten is not evil; it is just the way of things.
The Indian Tai-tiri-ya Upanishad says it plainly,
Oh wonderful, wonderful, wonderful!
I am food, food, food!
I am a food-eater, a food-eater, a food-eater!…
…I am the first-born of the world order,
Earlier than the Gods, in the navel of immortality…
…I, who am food, eat the eater of food!
I have overcome the whole world!
…Such is the mystic doctrine!
Tolerance becomes a paradox. If I tolerate you, I assume the right for you to tolerate me. Yes, I get your point, yes, I applaud your conviction, but I still know you are wrong. And I must accept that you know I am wrong.
It's your faith, your customs, your laws. I should just mind my own business. And you should mind yours.
Many world conflicts rise from forcing one set of morals over someone else's differing morals. There is no absolute justice.
There are a number of other meanings for Tolerance in the dictionary. Each of these meanings can be used as an example of subtle misuse of the word in religious politics.
In manufacturing, Tolerance means, "permissible deviation from the ideal example". In all religions one sees people striving to emulate the good life of their spiritual champion. This is most apt. But it leads to a subtle form of intolerance: false humility. Have you ever said, "well, in these situations, I always think, 'what would our venerable founder have done'?" the assumption being that you can even know - and, here's the catch - if you haven't said it, do you feel self righteous about that?
In medicine, Tolerance means, "resistance to treatment". This puts me in mind of the Preacher, of any creed. We have all experienced well-meaning zealots trying to win us over. We listen so tolerantly, but think to ourselves, "I have explained myself clearly, why can't they see beyond their mind-set." Well, while you were explaining why your faith is unshakeable, maybe they were thinking you are irremediable?
Physically, Tolerance means, "the capacity of enduring discomfort".
Certain people define themselves by what they are not. They focus on being grateful to not be part of 'the Establishment'. Often it is someone who's sense of worth comes entirely from tolerating some imagined persecution.
Do you know someone like that in your faith? I see it in mine too. An occasional Pagan will harp on about the Burning Times, the medieval witch-hunts. Usually followed by a self-righteous personal story about 'those blaahdy self-righteous Christians' (meaning one particular non-Pagan). I end up playing Devil's Advocate -which is odd as Pagans don't believe in Satan- and say: 'witches were hanged not burned, the witch-hunts were terrible but that was centuries ago, and such an attitude is counter to being accepted today.'
I'll be honest. I don't like these martyr types among my own folk, but, well, I suppose I have to tolerate them!
I ask you all a question: at what point in our culture did the selfish idea, "If it's OK for me, it has to be OK for you" replace, "If its OK by you then it's OK by me"?
Now in Physics, Tolerance means, "the acceptable limits of a given dimension".
Here I come back to my own statement that, 'I don't like these martyr types…'- even as I thought it, I was aware that I was making a sort of measurement. I assumed I was the yardstick by which a righteous Pagan should be verified.
This illustrates my point. Tolerance does not come naturally to Humans. We are top of the food-chain precisely because we don't live and let live. One most definitely believes one has the right to Get On.
G. K. Chesterton said, "Bigotry may be roughly defined as the anger of men who have no opinions" - so Tolerance is not disowning your own opinions in favour of the opposition, but nor is it defending your opinions regardless of your neighbour.
For the sake of peace, let's at least play the 'Live-And-Let-Live' game… with all our heart.
© 2006 Derek Wood
TOLERANCE: A Baha'i Perspective
by Saba Hinrichs
The basis of the teaching of Bahá'u'lláh, the founder of the Bahá'í Faith, is the Unity of the whole of Mankind, and his greatest desire was that love and goodwill should live in the heart of men. Therefore, to fulfil this unity and resolve differences, tolerance plays a great part.
A lot of the time when I am asked about the meaning and overriding principle of the Bahá'í faith - my answer is usually that our prophet founder, Bahá'u'lláh, taught us that all Faiths have come from the same source - and so the concept of tolerance becomes almost an understatement. As bahá'ís we do not only tolerate those of other Faiths, but, when they speak to us, and tell us about their Divine teachings, we believe that, in essence, those teachings came from the exact same source from where our teachings came.
It is important that tolerance isn't taken in its negative sense - simply "putting up" with others. Being pro-active in tolerance goes beyond that, in a step toward a concept in the bahá'í world known as "Unity in Diversity". As bahá'ís we feel that the concept of 'unity' cannot be something that is set for later in the agenda for world affairs. Disunity is the root of so many social and political ills, and this is shown in the failure of many organisations that have tried to solve disputes between nations or even their own local administration. Therefore, although we have been taught about tolerance itself, He also gave us various teachings for the prevention of war and disunity, some of which I have chosen to present here:
The first is the independent investigation of truth; no "blind imitation" is allowed in the Bahá'í faith. As I speak now, I cannot and should not be trying to convince you, each one is responsible for their own search after truth.
This ensures that we do not enforce anything upon others - we can inspire, we can share, we can work together, but each one of is responsible for our own path; and this must be respected. Not only can we not judge others for where they are in their search, but we do not know our own station before God either.
Bahá'u'lláh teaches that an equal standard of human rights must be recognized and adopted. In the estimation of God all men are equal; there is no distinction or preferment for any soul in the dominion of His justice and equity.
(Abdu'l-Baha, Baha'i World Faith - Abdu'l-Baha Section, p. 240)
His second principle, also alluded to above, is the oneness of mankind: Abdul-baha, then official appointed successor of Bahá'u'lláh, wrote that all men are the sheep of God, and God is their loving Shepherd, caring most tenderly for all without favouring one or another. 'No difference canst thou see in the creation of the God of mercy';[1] all are His servants, all implore His grace. [1 Qur'án 67:3 ]
The third is this concept of one creator, be it God, Allah, any unknowable entity which we will never fully comprehend. And all religions have come from this source. He teaches us that religion "must engender love, not malevolence and hate. Should it lead to malice, spite, and hate, it is of no value at all. For religion is a remedy, and if the remedy bring on disease, then put it aside. Again, as to religious, racial, national and political bias: all these prejudices strike at the very root of human life; one and all they beget bloodshed, and the ruination of the world. So long as these prejudices survive, there will be continuous and fearsome wars."
This Wronged One exhorteth the peoples of the world to observe tolerance and righteousness, which are two lights amidst the darkness of the world and two educators for the edification of mankind. Happy are they who have attained thereto and woe betide the heedless. (Baha'u'llah, Tablets of Baha'u'llah, p. 35)
Fourthly, given that in Bahá'u'lláh's time, He has taught us to bring about a world faith, and unification of ALL mankind, some kind of administrative order had also to be in place. Our guidelines for this are as follows: "To remedy this condition there must be universal peace. To bring this about, a Supreme Tribunal must be established, representative of all governments and peoples; questions both national and international must be referred thereto, and all must carry out the decrees of this Tribunal." Therefore even on a governmental administrative level , humanity has been given a blueprint for its world administration without disunity.
And, on an individual level, another practical tool: When a thought of war comes, oppose it by a stronger thought of peace. A thought of hatred must be destroyed by a more powerful thought of love. Thoughts of war bring destruction to all harmony, well-being, restfulness and content. (Abdu'l-Baha, Paris Talks, p. 29)
Abdu'l-Baha, the authorized interpreter of the writings of Bahá'u'lláh, around 1920s, travelled around Europe and to America and gave a series of talks where I have taken a lot of writings today - and he made a point of addressing as much a variety of people's as he could find - from Christians in churches, to Jews in synagogues and Muslims in mosques, among others. He felt comfortable doing this because he believed that all those spaces were houses of God. And despite everyone worshipping in different ways, being able to recognise the importance of the Divine is important in achieving religious tolerance. It provides some common ground. And this is understood differently in different Faiths, which is fine - some may understand it as a deity, some as a spirit which lives within us, some as some powerful Force out there somewhere. In whatever form it is, it is the source of our inspiration.
He taught us also that in this day and age, both our intellectual understanding and technological advances have made it increasingly easier to be aware of those of other societies, cultures, and faiths, and so the unification of the East and the West is achievable, should we choose to achieve it. We are also now able to promote such teachings that are conducive to peace and well-being of the whole world, such as:
This is not to say previous dispensations were disadvantaged or wrong, the times were simply different. Another precept which the bahá'í communities follow is the importance of the Covenant of God - just as He has continually sent down these prophetic Figures to guide us, so too, must we follow His precepts. Although we have an administrative order in place, we are not allowed to re-interpret the Bahá'í Holy Writings from their original form, ensuring the unity of the world community.
Bahá'í all around the world, therefore, are now trying to build such communities. Their main current activities, including devotional gatherings, children's classes, and study circles, are open to people of all faiths or none, so that all together people can walk a path of service to the whole human race.
End quote:
O my friend! In all circumstances one should seize upon every means which will promote security and tranquillity among the peoples of the world. The Great Being saith: In this glorious Day whatever will purge you from corruption and will lead you towards peace and composure, is indeed the Straight Path.
- Baha'u'llah
For more info please refer to www.bahai.org