Inter-faith harmony and the role of religious leaders
Ven. Prof. Bellanwila Wimalaratana Thera
RELIGION: This is a subject that has been of constant interest
and perhaps, this interest must have existed from the time religion and
society came into being.
When we take up this subject today, it shows that the situation in
inter faith harmony is not what we wish it to be, and that it is beset
with problems and also that responsible religious leaders should show
more concern and vigil in maintaining inter faith harmony.
This is more so in the present world which is influenced by all kinds
of conflicts and diverse problems.
Perhaps, it is well-known that the present world is caught up in a
fast expanding, wide ranging process of globalization. Instead of
talking about the world and different countries, people now tend to talk
and write abut the global village.
The whole world is getting unbelievably shrunk, not physically but
conceptually, and also getting intricately webbed.
As a consequence of this, even the minutest stir in the furthest
corner of this webbed “global village” produces repercussions throughout
the web. These consequences are sometimes of catastrophic nature,
causing destruction to not only property, but also often snuffing out
the lives of many innocent people.
Therefore, it is not surprising to see the responsible world
community showing deep interest in harmony, mutual understanding and
trust leading to peaceful coexistence.
The concern shown regarding inter faith harmony is the manifestation
of one aspect of this multifaceted interest.
However, this particular aspect, that is inter faith harmony, is of
great importance, for inter faith disharmony can be extremely volatile
and dreadfully destructive.
This is not so only in the case of inter faith, but also in inter
faith disharmony and the ongoing senseless, ruthless massacre of
innocents in many a regime bear evidence to this, and therefore it need
no underscoring.
There is no denying of the fact that all religions and faiths aim at
bringing about the welfare of the followers. Religions have been founded
to foster this kind of peaceful and harmonious environment congenial to
coexistence.
Therefore it appears ironical to find that many catastrophic events
in the history of humanity have been caused by conflicts and disharmony.
It is very disheartening to see that, even at present such conflicts
are raising their ugly heads bringing about untold misery to devoted
followers of certain faiths.
Perhaps, all of us would agree that religion is, if not the most
important, at least one of the most vital forces that influence the
individuals, societies and nations.
Its influence is seen in the people’s thinking, attitude, ways of
behaviour, their interpersonal, inter social and international relations
etc.
Hence, religions matter much to the people. Religious issues turn out
to be personal matters, matters closely related to the heart.
Therefore, religious sentiments tend to be highly personal and
emotional. This makes inter faith or even inter faith harmony a very
fragile affair. Just a mere slip of the tongue, even an inadvertent
lapse in some deed could reduce to smithereens this fragile harmony.
Therefore, when talking of interfaith harmony and the role of
religious leaders and trying to smother out any disharmony that exists,
it is necessary to act with caution and full awareness of the pitfalls
that lay in the process.
Why we talk about this subject today is because we feel that either
this harmony has been ruptured or there is a possibility of it getting
ruptured and therefore, religious leaders should be alert and take
certain remedial steps.
If one were to focus one’s attention to the context of Sri Lanka,
there is an atmosphere of some anxiety, some feeing of distrust, among
different religionists.
Some have expressed this apprehension very openly, and have urged
relevant authorities to take certain preventive measures against hidden
incursions into other faiths.
The current situation of inter faith harmony in Sri Lanka is such
that the religious leaders will have to be alert and sincerely take
effective measures.
To achieve success in any such attempts at taking effective measures,
the religious leaders will have to face stark facts, assess the
situation properly and evolve means and methods of bringing trust,
confidence and mutual understanding among followers of different faiths.
It is customary for many to assume that there had been a time when
there was total harmony and trust among followers of different faiths.
This is only a partial truth. Such misconceptions make us strive to
achieve ideal conditions which have never existed.
Even during Buddha’s time there have been rivalries, conflicts
attempts at misrepresentations, intrigues against Buddha himself and so
on.
But unlike in the middle ages when religion was much politicised and
religious wars were waged to spread religions, during earlier periods in
India, especially during the time of Buddha, there was appreciable
harmony and goodwill among adherents of different faiths.
Undoubtedly Buddha was greatly instrumental in creating this kind of
harmonious and congenial religious atmosphere.
We have to come to terms with the truth that thought religion is a
personal matter, religious teachings are not merely meant to be
preserved as personal beliefs, but meant to be disseminated or
propagated among as many as possible.
All religious founders have strived to propagate their teachings.
This is very clearly so with Buddha, for Buddha advised his first sixty
liberated disciples to go on different directions, no two taking the
same route.
This shows how keen he was in communicating his teachings to a very
wide audience. All religious leaders did this though some followed means
and methods which are not quite laudable.
It is this dissemination of teaching leading to conversion that is
the main cause of disruption of inter faith harmony. Propagation of
religious teachings is inevitable.
In a multi faith society the dissemination of the teachings of
different faiths have to vie with each other to win over converts.
So they adopt different methods and means for the effective
propagation of their teachings. Some even resort to use questionable
methods, insidious ruses, unethical means to win over converts.
This is where the problem really lies. The problem is not in
converting people of other faiths, but in the unethical, questionable,
blatantly unacceptable methods and means that are used.
It is quite well-known that religious institutions that promote
certain faiths employing paid workers to promote their faiths and win
over converts with total disregard to methods and means they adopt to
convert.
Exploitation of poverty is the commonest means such religious workers
use. They work as salesmen of faiths, using religious teachings as a
salable commodity, making false propaganda, giving undue and misleading
publicity to the faiths they have undertaken to promote, surreptitiously
condemning other faiths.
I am sure all of us are aware of such happenings. There is no need to
cite examples, instances and provide evidence for such happenings have
been brought to light and given enough publicity. Pin pointing offenders
will merely lead to debate, disputes and verbal squabbles, diverting
attention away from the main issue.
There is no need to go into details about the obvious. It is because
of the prevalence of such highly deplorable behaviour on the part of
promoters of certain faiths that we are forced to talk on this subject
in this forum.
It is here that the foresighted, enlightened religious leadership
could and should intervene and take necessary steps to prevent any
further rupturing of the inter faith harmony. No one can demand for the
banning of conversions.
Acceptance of a faith of one’s conversion is a universally accepted
basic right. Buddha very openly upheld this right. Though he worked hard
to propagate his teaching, he never ever tried to impose it on others.
His was an open invitation to all those who were willing to see, inquire
and accept if convince as acceptable.
He never hurried through the process of conviction. The well-known
incident recorded in the Upali Sutta of Majjimanikaya very clearly shows
the truly transparent approach Buddha adopted in disseminating his
teaching.
The Jain faith follower Upali came to meet Buddha with the intention
of winning over Buddha to his side. But after listening to Buddha, Upali
himself got converted and he opted to become a disciple of Buddha
through conviction.
When Upali expressed his desire to become a disciple, Buddha warned
him not to be in a hurry saying “investigate thoroughly for it is good
for such well-known people like you to investigate thoroughly.”
Upali was so taken aback by Buddha’s attitude, he said “venerable
sir, I am even more satisfied and pleased with the Fortunate One for
telling me that.
For the other sectarians, in acquiring me as their disciple would
carry a banner all over Nalanda, announcing the householder Upali has
come to discipleship under us. But the Fortunate One tells me to
investigate further.”
What is wrong in this sort of conversion brought about through
conviction after investigation? This conversion is effected through
persuasion and not through offering any inducement, use of many
unethical means. If conversion is effected in this transparent manner
can anyone be faulted for doing so?
The crux of the whole problem is not in making conversions, but in
the deplorable, unethical way in which it is done. It is this unethical
and insidious manner in which some people effect conversion that has
caused anxiety and apprehension.
It is the duty of the religious leaders to come out openly and
utterly expose and condemn the surreptitious methods adopted by some in
winning over converts and rupturing the naturally fragile inter faith
harmony.
Therefore, it is the paramount duty of all religious leaders to
initiate dialogues on matters relating to conversion and reach some
acceptable consensus on this matter.
All religious leaders should be ready to accept religious pluralism,
but in the same vein they should reject religious fundamentalism which
has become a bane.
It is clearly seen that Buddha shunned religious fundamentalism, for
he openly rejected the claim that “this alone is true, rest is false” (idameva
saccam mogham annan). Buddhism never claim exclusive right for
truthfulness. It accepts the basic right of all religious teachings of
one’s free choice.
Therefore all religious leaders should, for the good of the adherents
of all faiths, agree upon a common set of ethics, a code of behaviour
that should be followed with regard to matters related to conversion.
This undoubtedly is the surest way of establishing inter faith
harmony and building an atmosphere of congenial to peaceful coexistence
of peoples of all faiths.
(A Paper presented at South Asia Inter-faith Harmony
Conclave held in New Delhi on 22nd April 2007) |