Interreligious Dialogue and the Baha'i Faith

[Truthseeker]

Interreligious Dialogue and the Bahá'í Faith:
Some Preliminary Observations

Anyone who begins an interreligious conversation with the pronouncement of a common sharing of beliefs and values among the world's religions, one that is merely masked by superficial semantical differences, has done precisely that—only made a beginning. Such declarations of commonality, although they contain a grain of truth, can be maintained only at a superficial level. They start to lose meaning as one goes deeper into the inner landscape, the experience, beliefs and practices of the different religious traditions. Paul Knitter, a prominent dialogue theologian, likens dialogue to the situation of a newly married couple beginning to grow out of the infatuation that brought them together. As they begin to experience the daily tests and trials of living and working as partners, as they get to know one another better, they soon arrive at the existential realization of how bewilderingly different they are. Like the young couple experiencing the harsh light of real living for the first time, Knitter observes that the contemporary challenge in interreligious dialogue is to reconcile differences:

. . . one might still believe that Ultimate Reality or God is one and that ultimately differences will be swallowed into oneness; but right now, in the dust and dirt of the real world, we have to deal with the manyness, the differences, among the religions before we can ever contemplate, much less realize, their possible unity or oneness.

Dialogue is a term used to describe a great variety of interfaith relations. Generally, it involves a collective process or a conversation, a two-way communication or a reciprocal relationship in which two or more parties holding significantly different beliefs endeavor to express accurately to dialogue partners what they mean and to learn from each other in the process. But dialogue is more than just an exchange of views and has come to mean a personal process of refining the beliefs and values of one's own faith vis-à-vis the insights that one has gleaned from others.

Three goals of dialogue are succinctly summarized by Leonard Swidler, a Catholic professor of interreligious dialogue: (1) to know oneself more profoundly, just as one learns more about one's native land as a result of living abroad; (2) to know the other ever more authentically; and (3) to live ever more fully, a process described as "mutual transformation." Furthermore, John Cobb, a liberal Protestant scholar of interreligious dialogue, reflects the academic consensus when he states that "a sharp distinction is made between dialogue and evangelistic witness." While the latter aims at conversion, the former does not. The goal is rather mutual understanding, appreciation, and transformation.

This paper will explore the Bahá'í imperative to foster dialogue. Questions arise along the way. Why, for example, should Bahá'ís involve themselves in interreligious dialogue? What does dialogue have to offer to the development of the Bahá'í community? What challenges will Bahá'ís face in the process? The focus in answering these questions will not be historical, but rather will center on the theory and practice of dialogue as depicted in the Bahá'í sacred writings and how it correlates to contemporary scholarship in the field.

The rest is in this link:

Interreligious Dialogue and the Bahá'í Faith

This is part of my course on Interreligious Dialogue and Collaboration at the Wilmette Institute. I may not agree with everything in the article, but here it is.

 

[Truthseeker]

The following are the most relevant parts for me from Intereligious Dialogue and the Baha'i Faith.

Bahá'í Education and Scholarship: Dialogue can serve as a tool for Bahá'ís to understand more fully the meaning of Bahá'í scripture or, as Bahá'ís put it, to "deepen" in the sacred writings of the Bahá'í Faith. Knowledge of the teachings and scriptures of other religions can aid in the understanding of the Bahá'í writings, which are infused with the religious symbolism and imagery of other revelations. This principle is most obviously exemplified in the case of Islam, the study of which can enable Bahá'ís to learn more about the theological background and terminology of their own religion. This may be viewed as being analogous to the significant impact of Jewish studies on modern Christian scholarship. Thus, Shoghi Effendi suggests that the Qur'an is an "indispensable" tool for the understanding of Bahá'í scripture:

The knowledge of this revealed holy Book [the Qur'an] is, indeed, indispensable to every Bahá'í who wishes to adequately understand the Writings of Bahá'u'lláh.

It is interesting that Shoghi Effendi broadens this approach when responding to a question of a young Bahá'í, in which he recommends an "intensive study" of the Kitáb-i Iqan (Book of Certitude) and Some Answered Questions. He ends the letter by encouraging study of the best contemporary religious scholarship in order "to clarify" these Bahá'í texts:

It is well, too, to read contemporary books, selecting the best, dealing with the same subjects, in order to become thoroughly acquainted with the subject and be able to clarify the Bahá'í teachings.

Theological dialogue is a means to the same end of becoming "thoroughly acquainted" with the best contemporary religious thinking in order to "clarify the Bahá'í teachings." Moreover, dialogue can provide the setting to uncover the universal qualities, the ability of Bahá'í scripture to speak through their time and intended recipient to all time.

Further to being a tool for education and insight, dialogue serves to motivate people to challenge their present understanding of their religion. Swidler describes that by acting as a "mirror" for a religious community, participants are provoked into rethinking: "Our dialogue partner . . . becomes for us something of a mirror in which we perceive our selves in ways we could not otherwise do." This mirror effect occurs because, through dialogue, the participants are provided with a reflection of how others see them. Since dialogue also raises many questions in the process, it focuses the minds of the participants on aspects of their religious teachings that need to be worked out and further clarified.

I would maintain that a comprehensive Bahá'í theology of other religions can only be worked out in the context of dialogue. Dialogue acts as a theological tool and method to explore the relationship of the Bahá'í Faith to other religions. Discussing the importance of the dialogue methodology, Leonard Swidler believes that there will be "no systematic reflection, including Christian theology, [that] can appropriately be done today outside this matrix of interreligious, Inter-ideological dialogue."24 In light of this statement, Bahá'í scholars need to dialogue in order to develop a Bahá'í theology of other religions.

It is important to me to understand other religions, especially Islam through the Qur'an as suggested above, in order to understand the Baha'i Faith itself. The Book of Certitude helps open the way to understanding the Qur'an, and vice versa. I also in the religious forum I am in am interested in understanding the Baha'i Faith through dialogue there. But I also believe that studying religious texts is actually the better way to understand the previous religions rather than relying on the insights of adherents of these religions. But their dialogue can contribute to this aim, though to a lesser degree.

The Transformation of Other Religions: Dialogue can act as a tool in fulfilling the preeminent aim of the Bahá'í Faith—the transformation of the world religions so their sequence, interdependence, wholeness, and unity can be realized. Shoghi Effendi has written that " its avowed, its unalterable purpose" lies in its relation to other religions—"to widen their basis, . . . to reinvigorate their life, to demonstrate their oneness, to restore the pristine purity of their teachings." In a related passage, Shoghi Effendi states: "Its declared, its primary purpose is to enable every adherent of these Faiths to obtain a fuller understanding of the religion with which he stands identified, and to acquire a clear apprehension of its purpose."

Knitter suggests that the aim of interreligious dialogue is for the dialogue partners to have "their lives to be touched and transformed as ours have been." However, the transformation is reciprocal: "We must say that in dialogue, and beyond dialogue, Christians seek to be transformed and to transform others through mutual witness."

I need to understand the other religions better also in relation to the Baha'i Faith in order to deepen those who have an open mind in the religious forum in their own religion. Those who have a closed mind should be left alone in this regard, in my opinion. We can have fellowship of course if they have a closed mind. Making friends is part of the process of unity in diversity.

The Transformation of the Bahá'í Faith: As was noted above, reciprocity—the challenge to mutual transformation and change—is integral to dialogue. Hans Kung has argued that interreligious dialogue "calls for self-criticism and self-correction on all sides," and a "reform of ourselves," if the world religions are to seriously construct a theology of peace. Bahá'ís naturally are not immune from the need for self-renewal.

One potential area for the transformational effect of dialogue on Bahá'í theology and practice lies in the Bahá'í concept of religion. Moojan Momen, a leading Bahá'í historian, has argued that Bahá'ís have constructed a version of the Bahá'í Faith that is based on Western concepts of what religion should be. "Thus, in their presentations Bahá'ís emphasize the concepts of God, the prophet or messenger of God, the revelation of a Holy Book, the establishment of a sacred law, etc." Although this is understandable in view of the historical background and development of the Bahá'í Faith, it has perpetuated a somewhat narrow vision of religion and has consequently seriously limited the potential of the Bahá'í Faith to be relevant to non-Western societies. To overcome this problem, the Bahá'í community needs to familiarize itself with and, where compatibility is feasible, adapt itself to the worldviews of non-Western peoples. This vital process of broadening the basis of the Bahá'í Faith can be undertaken by interreligious dialogue.

I have a good opportunity for dialogue with non-Western outlooks in this forum. It is part of my own transformation to dialogue with such people. Also after being shot down in my assumptions sometimes, this increases my humility in what I think I know. This is part of transformation.

I note that those who are spiritual but not religious, or atheist/agnostic are left out in this article, of which there are many in my forum. Harder to deal with them. Anybody have any suggestions, other than making friends where I can?