Ecumenical Humanism
Major Religions and Ecumenical Humanism
By Steven Hiller and Helen Novak, September 14, 2004

Introduction
In PART 5 we stated that Ecumenical Humanism could extend to the major religions, all of which contain humane and nurturing components.  We will now examine the world’s great religions for such components to see how they might be brought to bear on the enterprise of the Ecumenical Humanist Movement.

The material on World Religions has in large part been adapted from two encyclopedias:

A. THE ENCYCLOPEDIA OF WORLD FAITHS, an Illustrated Survey  of the World’s Living Religions

General Editors: Peter Bishop & Michael Darton,1987

B. Huston Smith, THE ILLUSTRATED WORLD’S RELIGIONS, a Guide to Our Wisdom Traditions, 1995


HINDUISM
A. Hinduism has evolved over at least three millennia. In many ways, however, Hinduism is much more than a religion for it embraces a whole way of life and has shaped an entire civilization.
The life of most Hindus is less directly focused on seeking moksha , (the liberation from samsara, or the inescapable round of existence and reincarnation), than on conforming to the fundamental demands of dharma (duty), which has a number of different meanings referring to an order with cosmic, moral, social and individual dimensions.
It is the moral and social dimensions of Hindu dharma that are a bridge to Ecumenical Humanism as the latter is an embodiment of social morality.

B.In relinquishing self-centeredness, what do we reach? There are two "markers" which together constitute the " Path of Renunciation". The first is Community. This produces the tenet of duty (dharma) which, after pleasure and success is the third great Hindu life's aim. Its attraction resides in maturity. Millions transform the will to get into the will to give, the will to win into the will to serve.
Since the will to give and to serve is the very basis of Ecumenical Humanism, there is agreement between it and Hinduism in this wise. Moreover, it should be stressed that the maturity conferred by the practice of Ecumenical Humanism should be very inspiring to all Hindus who profess moral maturity.


JUDAISM
A. The basis of Jewish ethics is the doctrine of Imitatio Dei (Imitation of God). Man is obliged to show compassion and mercy, practicing justice and performing acts of charity and benevolence to all God’s creatures. This dictate is embodied in the two Commandments of Love. Thus the Jew is enjoined to act benevolently to all men, not only to those of his religion. It is forbidden to cause unnecessary pain. Peace and its pursuit ranks high in Jewish values.
We can see that this system of ethics is completely in concert with Ecumenical Humanism.

B. It is to the Prophets of Judaism that Western civilization owes its convictions, (1) that individuals are responsible not only for personal dealings but for the social structures of their society; and (2) that the future of any people depends in large part on the justice of its social order.
Thus the dictates of the Judaic Prophets are in agreement with the social and evolutionary dictates of Ecumenical Humanism.

INSERT: Another point of ethic in the Jewish Creed which specifically conforms with the evolutionary aspects of Ecumenical Humanism is the tenet of Good Stewardship when applied to the development of just and humane conditions on Earth.


CONFUCIANISM
A. Confucius was a moral philosopher, not a theologian in any sense. Yet he was deeply religious, believing in a supreme cosmic spiritual power, the author of all good. He also believed in the basic goodness of humanity. Within the present Chinese enclaves of Taiwan, Indonesia, Malaysia and the West the richness of the ethical and spiritual contribution of Confucianism has never ceased to be recognized. There is little save ancestor worship and honor for prominent Confucians of the past that could be called religious. Still, after reversals over two and a half millennia, Confucianism continues to inspire people to strive for wisdom which springs from an inner integrity and manifests itself in the virtues of love, justice, courtesy and faithfulness.
It is clear that these virtues can be expanded to coincide with the Ecumenical Humanist ethos.

B. In his day, Confucius wrestled with the problem of the moral dissolution of early China. His answer, born of awareness of a past period in which China had flowered was that favorable tradition which is deliberately inculcated can lead to a social fabric that produces loving, honorable, and harmoniously living men.
This, we can see, is synonymous with “culture loading” as presented in the text of Ecumenical Humanism.

INSERT: The status of Confucianism in mainland China is not at present clarified.


BUDDHISM
A. The Dhamma or doctrine of Buddha’s teaching contains the familiar eight-fold way. The fourth path of the eight-fold way is that of “Right Action”. Its positive side consists of non-violent love, charity and generosity, purity, honesty and self-discipline. The sixth path is preventing new evils, expelling old evils, encouraging new good and fostering existing good.
We see that Buddhist teaching propagates love, charity and generosity as one of its most important tenets, and is therefore compatible with Ecumenical Humanism. In addition the sixth path of the eight-fold way promotes evolutionary development of all personal and social process. This again is compatible with Ecumenical Humanism.

B. The second “noble truth” of Buddhism concerns tanha, usually translated as desire for private fulfillment. Tanha is based on selfish inclinations that make demands for oneself at the expense, if necessary, of others. These demands bring suffering, because the law of life dictates seeing others as extensions of ourselves, not our rivals.
We see that eschewing tanha, as taught by Buddha, leads to the generous selflessness necessary in the practice of Ecumenical Humanism. Buddhism, therefore, is, in its social dimension, once more compatible with Ecumenical Humanism.

INSERT: The signal quality of Buddhism resides in the appellation “ Compassionate Buddha” which has been popularized by Buddhists in ecumenical groupings.


CHRISTIANITY
INSERT: Christianity is an immense conglomerate of different denominations, each with its own tenets and practices. Nevertheless, an overwhelming majority of them aspire to a creed of love for God and Jesus, and with it, love of fellow man. The most advanced of them explicitly espouse the Two Commandments of Love. All accept as valid Christ’s teaching: “Love one another” and the panegyric epistle on Love by the Apostle Paul of Tarsus, ending with the words, “ And now Faith, Hope and Love abide, these three, and the greatest of these is Love.” Accordingly, many denominations practice “charity for the poor” but this is circumscribed in its amount and insufficient to redeem humanity from all the lethal and excruciating problems it suffers.
Thus the totality of Christian faiths has a basis in the Love ethic and is therefore fit to engage in Ecumenical Humanism.

B. Jesus went about doing good. He did so with extraordinary effectiveness. Those around him no doubt found themselves believing that if divine goodness were to manifest itself in human form, this is how it would appear. By his example Jesus forgathered and founded his mission. He was indeed the Teacher of Divine Love.
It stands to reason that all Christians who fervently share the belief that he came to do good should be drawn to Ecumenical Humanism.


ISLAM
A. Muslims universally believe that the Qur’an is the very speech of God. The Qur’an exhorts human beings to be generous with their wealth. Intellectually, the central place in the Islamic faith is taken not by theology but by the Shari’a or “revealed law” and disciplines associated with it. While theology is studied, it is subordinate to jurisprudence. It is possible, therefore, to make the generosity necessary for the resolution of large-scale, acute social problems a matter of Islamic law. This, if feasible, in addition to the yearly alms-giving prescribed by the Qur'an and amounting to 2 1/2 % of one's income with the value of certain property, which is regarded as both an obligation and an act of worship necessary for salvation.
We can see from this that there is room for Ecumenical Humanism in the tenet and practice of Islam.

B. The meaning of Islam is surrender or peace. Allah’s compassion and mercy are cited 192 times in the Koran as against 17 references to his wrath and vengeance. In keeping with this he is often referred to as the “merciful Allah”. According to Islamic doctrine, human nature, as defined by the Koran is unequivocally good. This shows that there is great potential in Islam to elicit the best from human beings, causing them to evolve to new heights of social justice and a harmonious peace.
That is totally in keeping with Ecumenical Humanism.


TAOISM
A. Traditionally, Taoism has served as a bridge to link the search for immortality and the emphasis on moral living together with “acts of virtue”. It has been claimed that it was Taoism that brought a “new attitude” to China in the Han epoch, namely to practice virtue and avoid sin, to confess and repent one’s faults, to do good works, to nourish the famished and clothe the naked, to care for the sick, to distribute one’s fortune to the poor, and finally to do good in secret--without acclaim. Taoism also expressed the desire for harmony both within man and in his relationships with others on a cosmic scale. The same is true of Taoism today.
It is evident that the social creed of Taoism lends itself completely to the practice of Ecumenical Humanism.

B. Given its aversion to violence, it is not surprising to find Taoism inclining to pacifism.
Pacifism, of course, is necessary to follow Ecumenical Humanism.

INSERT (from the Internet): Taoism rejects hatred, intolerance and unnecessary violence. It embraces harmony, love, and learning taught by nature.
What more could be needed to espouse Ecumenical Humanism?


JAINISM
A. Modern Jainism is a highly ascetic religion professing non-violence and charity. Many Jainas have moved into business and teaching activities and owing to their asceticism are paradoxically very wealthy.
They contribute to the indigent and formally ascetic and with their monies found many charitable and societal institutions such as hospitals and libraries. They also give education of women special support.
It is clear that the generosity and self-sacrifice of Jainas lends itself to the practice of Ecumenical Humanism.

INSERT (from the Internet): Jainism first and foremost is a religion of the heart: the golden rule is Ahimsa or non-violence….mental, verbal, and physical. Jains have deep compassion for all forms of life.
The insistence on peace and Love make Jainism particularly adaptable to Ecumenical Humanism.