[3/16/03] Civilization and Religion

by Rev. Harold Rosen
March 16, 2003

Meditation: The Greatness of the Soul

Adapted from William Ellery Channing, Likeness to God, c. 1831

Within us, is the greatness of the soul, inward power that can mould the outward, spirit that can mould civilization.

Let us behold, in reverence, the greatness of the soul, this infinity within, our capacity to burst limits, in pursuit of the noble, the virtuous, the advancement of civilization.

Let us consider our higher actions -- nurturing young lives, kindness between strangers, reverence for nature, and love of beauty. We can sacrifice in devotion to worthy causes, and our love can be unfathomable.

Ours is the capacity for original thought, soaring imagination, ingenious creations, and the heights of culture. But other, and opposing elements are within us as well -- passions that oppose our reason, impulses that violate our conscience, fears that weaken our courage, and our creativity.

We are 'free' beings, and therefore, tempted by the lower, called by the higher.

In silence, now, let us contemplate this summary truth -- we are fashioned for perpetual progress, and so we may choose, we may choose to unfold: the greatness of the soul.

Sermon: Civilization and Religion

This will always feel like home to me, even though I love where I'm living, and am fully devoted to what I'm doing.

For those who might be shocked or disappointed by my transition from Unitarian minister to Bahai interfaith educator, I invite us to look briefly at some of the vast common ground shared by Unitarians and Bahais. I'll simply list some of the many principles held in common, without comment:

• basic dignity of human nature
• searching for truth
• complementarity of science and religion
• equality of women and men
• acceptance of ultimate mystery
• continuing revelation
• perception of historical progress
• unity-in-diversity
• wariness of creeds, superstitious and outmoded rituals
• democratic decision-making
• equality of the great world faiths
• ethics of love and compassion
• importance of universal education
• respecting the interdependence of life-forms and the earth
• peaceful conflict resolution
• racial and ethnic equality
• social justice
• and a united world community.

This is indeed a wide basis upon which to cooperate.

A primary difference between Unitarians and Bahais is the status given to this list. For Unitarians, these are 'good ideas and chosen principles'. For Bahais, these are 'divine guidance, revealed truths, and the agenda for humanity in our coming age of maturity'. Thus, we have differences regarding spiritual authority.

This morning, we focus on 'Civilization and Religion', raising the questions: What is civilization, and where does it come from? Does civilization have a direction? Is it declining, or re-emerging? Are major civilizations clashing? And if so, is global civilization really possible?

Since September 11, 2001, many have said that 'civilization is under attack'. This is said both in the West and in the Muslim world. Here in the West, many are continually aware that certain 'terrorists' have distorted Islam, and certain leaders of so-called Muslim countries have supported our attackers -- bringing fear, economic instability, and anxieties about the future. In Muslim countries, many are continually aware that the West has attacked and oppressed them -- threatening their way of life with unwanted technology and materialism, threatening their deepest principles and beliefs.

These are 'outside' threats. But also 'within' the Muslim world, and 'within' the West, there are deep concerns about civilization's decline. High-minded Muslims worry about whether their civilization is on the wane, and whether Muslims might have permanently failed to fulfill their high religious destiny. As well, conscientious Westerners, like you and me, worry that our civilization has exhausted itself, become too shallow and materialistic, and is now morally unfit to advance any further. What is this precious thing called 'civilization' that seems to be under attack (externally), and may be on the wane (internally)?

A brief personal testimony. I've been fascinated with the whole concept of 'civilization' most of my adult life. In college -- when I studied philosophy, the social sciences and religion -- in the back of my mind were questions about civilization: its essence, its purpose, its rising and falling. I became a minister and a religious educator, as a way to contribute to civilization, and civilization is another name for 'global peace and justice', or 'heaven on earth'.

Civilization is the highest collective achievement of humanity, suggesting certain images, images of religiously inspired architecture, beautiful gardens and parks, schools and universities, flourishing arts and sciences, effective social services, humane and wise government, kind and trustworthy people, creative developments and opportunities for all, the world over.

And there are also particular historic civilizations, achievements that have blessed humanity's journey through time -- Chinese or Asian civilization, Hindu-Buddhist civilization, Egyptian, Jewish, Persian, Greco-Roman, Middle Eastern Islamic, Byzantine Christian, and Modern Western, to name a few. Why do civilizations rise and fall? And why do they come into conflict?

There is a book that, for many North Americans, explains what led up to September 11, and what should happen next. The book's title: "The Clash of Civilizations & the Remaking of World Order"; and its author, Samuel Huntington, from Harvard. This book is likely to be very influential, for better or worse, over the next few decades. I say 'for better or worse', because it contains both insights and oversights.

Huntington's thesis is that the central and most dangerous dimension of the 21st century will be the conflict between 'civilizations', and he offers a theory of international relations after the Cold War. He says that 'history' is mostly about civilizations, and civilizations are the largest 'we' within which we feel culturally-at-home, as distinguished from all other 'thems' out there.

It's true that September 11 made many of 'us' in North America and Europe acutely aware that 'we' are different from 'them' in the Muslim world. But I believe Muslims are part of the 'us' who identify with the world community. Indeed, 'identifying with the world' seems more and more essential for humanity's salvation.

Huntington says the balance of power among civilizations is shifting today. The West is declining in relative influence. Islam is exploding demographically, with de-stabilizing consequences for both Muslim countries and their neighbors. Asian civilizations are expanding their economic, political and military strength.

What is 'the West', according to Huntington? Ours is the classical legacy of Greece and Rome, the Renaissance, Catholicism and Protestantism, European languages, separation of spiritual and temporal authority, rule by representative bodies, social pluralism and tolerance, capitalism and individualism. He says that 'modernization' is now bound up with capitalism and global communications, but modernization does not seem to be unifying or westernizing the world, as many westerners had hoped. Rather, the West's 'universalist pretensions', he says, are bringing it into conflict with other civilizations. I agree.

Among other important points, I believe, is what he calls the Commonalities Rule -- people in all civilizations (this includes you and me) should search for and attempt to expand the values and practices we have in common with other civilizations. The world's religions, he notes -- to whatever degree they have divided humanity -- also share key values in common. And if we are ever to develop a universal civilization, it will emerge gradually through the exploration of our common ground.

Huntington's final sentence clarifies his central thesis: "In the emerging era, clashes of civilizations are the greatest threat to world peace, and an international order based on civilizations is the surest safeguard against world war".

I believe Huntington has two major blind spots: the first is under-estimating the universality and power of religious vision (the strongest force in history); and secondly, under-valuing the U.N.'s potential in the 21st century. I believe that some day the world community will look back at the 20th and 21st centuries, and wonder what took us so long to realize that world government, and a spiritually-grounded ethic, are requirements for global peace and justice.

Does any modern authority understand civilization better than Huntington? I believe the answer is Yes. Arnold Toynbee, the great 20th century historian, understood the role and power of religion. Toynbee identified over 20 major civilizations that were powered by spiritual vision and purpose. He showed how these civilizations declined when leaders lost their spiritual vision, and "sunk into the sins of nationalism, militarism and materialism". In other words, for Toynbee, history is directed by spiritual forces -- not political or economic or social forces. It is the 'higher religions' that carry civilization forward in a process that is 'not cyclical but progressive'. He said, "In and beyond and behind the universe, as well as in a human being's conscience, there is some spiritual power that is making for good".

A quite beautiful definition of civilization was offered by Toynbee:

"I should define civilization in spiritual terms, as an endeavor to create a society in which the whole of mankind will be able to live together in harmony as members of an all-inclusive family. This is", said Toynbee, "the goal at which all civilizations so far known have been aiming, unconsciously, if not consciously".

Now I offer my own theory of civilization, which follows directly from Toynbee, from the history of the great world religions, and most especially from the Bahai Faith. Civilization, I believe, is the highest and most universal form of society, made possible by the spiritual, social, and material teachings of the Founders of the great world religions. The rise of civilization has been powered by revelations, cyclically and progressively. I refer to the teachings of Moses, Zoroaster, Krishna, Buddha, Jesus, Muhammad and Bahaullah. These are humanity's primary spiritual heritage, I believe. Some day, all children everywhere will be taught this precious heritage.

The specific seeds of civilization are three sets of 'virtues' -- material, social, and spiritual virtues -- all promoted by the great Founders of Faith. Let me comment briefly on these three aspects of civilization.

• From a 'material' perspective, civilization aims to achieve freedom from survival needs, and freedom to develop the higher human capacities. The goal is adequate food, shelter, and clothing for everyone, as well as meaningful work and effective health services. This means appropriate technology, recreation, and vigorous but trustworthy world-trade. It means sustainable development, global economic interdependence, and a commonwealth of nations. It means scientific advancement, earth stewardship, as well as planetary beauty and prosperity. These are the 'material' aspects of true civilization, all made possible by virtue like 'honesty' and 'integrity'.
• From a 'social' perspective, civilization aims to achieve healthy families, excellent schools, and vibrant communities. The goal is quickened morals, highly consultative societies, and abundant 'creative development' opportunities. This means that racial and gender prejudices must be transcended, and just laws established at the national and international levels. It means a trustworthy world government that eliminates the extremes of wealth and poverty, while maintaining world peace. These are the 'social' aspects of true civilization.
• From a 'spiritual' perspective, civilization brings about the flowering of art and philosophy beyond all previous imagination. True civilization always promotes ethical and spiritual virtues, and universal compassion. It fosters sublime reverence, gracious devotion, as well as expanding and deepening consciousness. It generates love and unity and planetary cooperation. It means an ever-advancing culture, continually learning and perfecting itself. This is none other than the co-creation of heaven on earth.

To see the power of virtues, try this thought-experiment. Imaging that we wake up tomorrow morning, and all heads-of-state were: 'kind', they embody the moral and spiritual truth of that small, innocent-sounding word. Virtues like kindness, love, wisdom, peace and justice are 'human' powers, but require spiritual guidance to be developed. All great religions, in their purest form, lift up a common vision of civilization. How could it be otherwise, when One God is the source of all that is true and good? God makes religion 'one'; people and ideology make religions 'many'.

A final look back at Western Civilization, from this lofty perspective, reveals that we have become all-too-fixed on a secular view that might be called 'liberal relativism', and all-too-fixed on a socioeconomic view that might be called 'capitalistic globalization'. These views have offered many benefits to humanity in the forms of personal freedom, social prosperity, and scientific progress. They definitely contributed to civilization, as did all their predecessors. But, like these predecessors, the West, by itself, is impotent to deal with the needs of a new world, needs and possibilities never imagined by the 18th century thinkers who conceived most of its elements.

I'm saying the ultimate issues are ethical and spiritual. Therefore, 'virtues' light the way to civilization. Each individual, each organization, each society, is called to develop their God-given virtues, and thereby contribute to humanity's maturity, the Great Peace to come, or 'heaven on earth'.

To sum up, I'll answer briefly and directly all the questions raised earlier. What is the essence of civilization? spiritual, social and material guidelines used and developed by humanity. What is the origin of civilization? revelatory teachings from the Founders of faith, the Teachers of Humanity. What is civilization's connection to religion? they are defined in terms of one another: civilization (at its best) fulfills religious vision; and religion (at its best) inspires the building of civilization. What is the direction of civilization? toward one family of humanity, unity-in-diversity, a dynamic global harmony. Is civilization declining? Yes! Materialistic and militaristic Western civilization is declining. And yes! Rigid and defensive Islamic civilization is declining. Is civilization re-emerging or broadening? Yes! A New World Order is in the making, a planetary culture, an ever-advancing world civilization.

Are major civilizations clashing? Yes, the dying forms of out-dated civilizations are clashing; but new forms of 'universalism' are cooperating. Is universal civilization possible? more than possible, it is inevitable -- the only serious question being whether universal civilization will arrive for humanity 'before' or 'after' another global catastrophe like World War II (this is humanity's choice). And finally, how can we (individually) contribute to global civilization? by using our God-given talents (or virtues) to lift up a better world, an earth that is a little more heavenly.

I close now with a passage from the Bahai Writings, linking virtues to civilization:

"Universal benefits derive from the grace of the divine religions, for they lead their true followers to sincerity of intent, to high purpose, to purity and spotless honor, to surpassing kindness and compassion, to keeping of their covenants, to concern for the rights of others, to justice in every aspect of life, to humanity and philanthropy, to valor, and to unflagging efforts in service of humanity. It is religion, to sum up, which produces all human virtues, and it is these virtues which are the bright candles of civilization".

So may it be!

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Harold Rosen is a Bahai interfaith educator, who lives and works in Vancouver, Canada. For nine years (1978-1987), Harold served the Unitarian-Universalist Church of the Palouse as its first called minister.