While the focus of my religious engagements, inter-religious studies, and comparative theology have been with Judaism, Islam, Hinduism, and Buddhism, I have not limited myself to them. Through the years, I’ve investigated and read from a wide variety of religious faiths (and, if possible, talked to people from them, or went to lectures or events sponsored by them). I am interested in having a general knowledge of the religious landscape, in part, as a way to discover the sparks of divine inspiration, the rays of truth, found throughout the world, but also because I am interested in people, in their cultures, and in what they believe. I believe that by exploring as many religions as possible, I can (and have found) ways different religions have engaged or influenced each other throughout history, because no religion, like no person, is an island all by itself.
For example, another religion I have engage, albeit in brief, was Zoroastrianism; by doing so, I was able to discern and appreciate various Persian influences upon Judaism and Christianity. It is clear that Zoroastrian thought helped shape notions of good, evil, heaven, and hell, in ancient Jewish and Christian traditions. Similarly, Persian thought, and its development, relates to the study of Hinduism; Persian and Indian traditions reacted to each other and their developments in the establishment of their particular religious faith traditions (as can be seen in the way Hindu devas, gods, became “devils” in Persian thought, while Ahuras, cognate to Vedic Asuras, represent divine gods in Zoroastrianism and “devils” in Hinduism). I have not studied as much from Zoroastrianism as I would like; I have read through the Gathas attributed to Zoroaster, and I’ve read basic texts on their history and theology. I’ve wanted to read more Zoroastrian theological and philosophical treatises, but every time I am about to do so, I find my attention drawn somewhere else. Nonetheless, I have learned that it is true, in a conventional sense, that Zoroastrianism helped influenced dualistic thought in Jewish and Christian traditions, as well as Gnosticism, but it did so in ways that its teachings were adapted loosely, often ignoring elements of Zoroastrianism which hinted at “evil” as being less powerful (and defeated) at the end of time; that is, Zoroastrianism teaches that Ahura Mazda, the good creator-God, will defeat and eliminate the influence of evil, and the spirit behind it, Angra Mainyu (overriding any suggestion that good and evil are equals).
Another religion I have been interested in, but have not studied in much depth, is Mandaeism. This religion claims to trace itself back to St. John the Baptist, suggesting that it preserves John’s teachings and revelation, teachings and revelation which Christianity corrupted or ignored thanks to the influence of Jesus (who they see a great deceiver/anti-Christ figure). I wanted to know what they believed, but also, what way, if any, they could be connected to John. I thought that, by studying them, I might learn more about John, but also those disciples of his who did not become Christian. While many scholars I read believed they were in reality a Gnostic sect, emerging perhaps in the second century, and that they followed various Gnostic sects by creating false attributions to various biblical figures to justify their existence (like the Sethians), I have felt that there is more involved in their story than this. Why? Because we know that there was a community around John, and not all of them became Christian. What I find probable is that the Mandaeans are a mixed group, and in it, there is a real connection to John, to those who followed John but did not afterward follow Jesus, but that group found itself taken in and absorbed by a second century Gnostic group, and what they teach is a mix of Gnosticism and traditions they preserved from John. This means, I think they could be examined by anyone trying to understand John, the community which existed around him, but when they do so, they should do so with care, knowing that the Gnostic influences are there, meaning, it will require work to find any authentically Johannine material coming from them.
When I was an undergraduate, I took a class on Chinese Philosophy, a class which introduced me to many particular figures of Chinese thought, figures who often were philosophers and religious teachers at the same time. Perhaps the most famous of them was Lao Tzu. That class gave me the background I needed to understand the Chinese cultural situation Buddhism had to engage when Buddhists first made their way into China. But, even before my interest in Buddhism, I was interested in exploring the religious side of those philosophers, and the development which took place, especially within Taoism (with Confucian thought holding a second place, because it really was not religious in nature, like Taoism was). During this time, I was reading through various books by Seraphim Rose and others he helped promote; they introduced me to a way Taoism (the Tao) was engaged by various Christian missionaries, that is, to the way Christ was seen as the Eternal Tao, allowing Christians to suggest philosophical and religious reflections on the Tao were fulfilled in and by Christ. This encouraged me, from time to time, to read and study both philosophical and religious Taoism so as to use the concepts I learned in some of them in my theological reflections. I especially took note in the way many elements of Taoism were similar to notions found in Western Alchemy (and Renaissance Platonism with it), especially in the way Taoism was interested in using (and manipulating) the forces of nature to attain “eternal life.” While the means described were often a-moral, if not cruel, I saw the search for eternal life presented in them as one of the many things Christ fulfilled, even if he did so in way which was unexpected (just as Christians believe he fulfilled Jewish hopes and dreams in ways they did not expect either).
Due to some of my own Native American ancestry (on my mother’s side), I also found myself interested in Native American religious traditions, especially those surrounding the Lakota (because they were the most easily accessible, but also because of the way Black Elk presented them to help Westerners understand). Along with various North American tribal myths and legends, I studied the Mayans, and the recent discoveries made of their history. My investigations into Native American religions led me to include a section on them, and their notions of peace and peace-building, for my class on Ways of Peace in World Traditions at the Catholic University of America; while it was my first, class, and with it, one which ended up being very rough, I was surprised to find out the section on Native Americans influenced some of my students as they told me they were planning to take part in some Native American ceremonies (like a Sweat Lodge, but not a Sun Dance). I found the myths and legends, and religious rituals, of various Native American tribes, not just the Lakota, very interesting, but I also found the way they were adapted in the early 20th century (such as by Black Elk) helped preserve them enough so that they could be brought back later without such adaptations. In them, I have found another confirmation of Nostra Aetate, as I have seen the influence of the ray of truth inspiring them, truths which can be found in traditions going back long before Christians made their ways into the Americas.
All of these (and other) traditions, such as the Jains and Sikhs, have interested me, and continue to interest me, but as I have only a limited amount of time, I have found I cannot give equal time to all religious faith. There is only so much one can study or engage in a lifetime. Nonetheless, I have been given the opportunity many have not, that is, I have been be able to study (and gain a better understanding of) a great diversity of religious faiths, doing so in a way which did not take away from me the time I needed to explore my own religious faith in greater depths. I have found this to be beneficial, not only for my own theological exploration, but in the way it helps me appreciate and understand others and their cultures, overcoming any biases and prejudices I had when I was growing up. I believe this has been something I have called to do, because it is certainly something which is needed, but also not something everyone can do (as most have the time and talents to deal with other concerns in life). This is why I also feel it is important for me to share the fruit of what I have learned, hoping that by doing so, I will help those who listen to me understand others better, so that they, too, can begin to overcome any of the biases and fears they have of people coming from other faiths. I hope to encourage everyone to get to know each other better, to see that our differences do not need to lead to conflict. Instead, we should marvel in them, for in that way, we will be ready to learn from each other, all for the glory of God who has made us all.
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N.B.: While I read comments to moderate them, I rarely respond to them. If I don’t respond to your comment directly, don’t assume I am unthankful for it. I appreciate it. But I want readers to feel free to ask questions, and hopefully, dialogue with each other. I have shared what I wanted to say, though some responses will get a brief reply by me, or, if I find it interesting and something I can engage fully, as the foundation for another post. I have had many posts inspired or improved upon thanks to my readers.
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