What is Tolerance?

The French Enlightenment writer and philosopher, Voltaire, famously asked, "What is tolerance? It is the consequence of humanity. We are all formed of frailty and error; let us pardon reciprocally each other's folly."

Freedom, reason, and tolerance are the traditional underlying values of Unitarianism. They are also the three pillars of a good society. The news over the past few months has shown only too graphically how the lack of these values can lead to suppression, unreason and intolerance. In both politics, and on the world stage, intolerance of the other has led to fiercely adversarial situations, violence and death. Why do we find it so difficult to pardon each other's "frailty and error"?

The old Unitarian leaflet, A Faith Worth Thinking About, presented values which Unitarians share, including "mutual respect and goodwill in personal relations" and "constructive tolerance and openness towards the sincerely held beliefs of others."

Outsiders may find it difficult to understand how the Unitarian movement holds together, placing, as it does, so much importance on the freedom of individual belief based on reason and conscience. Yet I believe that tolerance, this openness to new thoughts and ideas, and the refusal to "other" others, is a key concept in Unitarianism; indeed it is what has kept it green and growing down the centuries. Our movement has been underpinned by a process of continuous and continuing revelation. At different times and in different countries, different ideas have been considered to be most important. But our tolerance means we have a tigerish determination to fight for the right of others to enjoy the same freedom to worship in whatever way they choose, so long as it doesn't harm anyone else. Our "fellowship in diversity" (happy phrase) aims to be tolerant towards others. As Joyce Grenfell beautifully puts it, we believe in "loving in spite of human imperfection."

But Unitarian tolerance is NOT just another way of saying "anything goes". There was a fascinating article in our magazine, The Inquirer, many years ago, entitled, Tolerance: what's your limit? It covered both the spiritual and practical aspects of tolerance, a distinction which I think it is important to stress. On the spiritual side, for example, Sarah Tinker, lately minister at Kensington Unitarians, wrote of attending a Build Your Own Theology course: "I learnt that Unitarians, by and large, are spiritual folk who can stand the terror of uncertainty - who can accept that, in matters religious, 'We just don't know for sure'. By sitting together in religious education groups Unitarians are doing far more than just 'tolerating' each other. By truly listening to one another - by creating spaces where we can share one another's stories, hopes and fears - we affirm the right of individuals to express themselves fully and to be heard and accepted for who they are, unique human beings."

David Arthur's contribution was more pragmatic and for me, it summarises what Unitarian tolerance is (and isn't) about: "We Unitarians reckon to be tolerant folk. 'Freedom, reason and tolerance' we proclaim from the rooftops. But what does it mean to be tolerant? Is there a line to be drawn, and if so, where do we, or should we, draw it?

        Let me deal with a tolerance that isn't. We all know Unitarians who say: 'Of course I'm tolerant of other religions; if they choose to believe all that nonsense, that's okay by me!' That is not tolerance; that is condescension. Tolerance of other religions means, 'I recognise that your belief is different. Mine works for me, but I accept that yours is valid for you. And if you get benefit and meaning from it, then good for you.'

        Are there limits to tolerance? Oh yes. 'All are welcome here', says our hymn. Well, actually, no. I would not  welcome those whose beliefs advocate paedophilia, female circumcision, slavery, stoning adultererr to death or homophobia, etc. The Pagan motto of 'do as you will, provided you do no harm' is relevant here. So I draw a line. Let's not kid ourselves that there are no limits to tolerance. Where do you draw your line?"

I agree. So while I would agree with Voltaire that we need to recognise each other's frailty and error, we have to draw a line when that frailty and error leads people to harm others. We must be intolerant of others' intolerance.

  

 

What Really Matters

It has been a strange week. I have encountered more judgement than compassion, both in myself, and in others, and that makes me sad. Which is why I was heartened to read a quote from J.K. Rowling, author of the Harry Potter books, which has helped me to regain some perspective: "Is fat really the worse thing a human being can be? Is fat worse than vindictive, jealous, shallow, vain, boring, evil or cruel? Not to me."

Vindictive, jealous, shallow, vain, boring, evil and cruel are some of the nastier characteristics of humankind. I was horrified this morning to read that Jews are being required to register with pro-Russian forces in the east Ukrainian city of Donetsk, or face being deported. The report (in the Daily Mail) states: "A pamphlet handed out in Donetsk orders 'citizens of Jewish nationality' over the age of 16 to pay $50 to register and be issued special passports 'marking the confession of faith'." Inevitably, I am reminded of the horrors of the Holocaust, and I pray that the Ukrainians are not heading in the same direction.

I feel the need to examine why this sort of persecution (of one human being or a group of human beings) happens. I believe that one of the major reasons for religious intolerance and religious strife (or at least for intolerance and strife in the name of religion) is fear of the unknown.  The vast majority of people know very little about other religions, and it is part of human nature to fear the unknown (or the different). 

I'm now going to embark on a wild generalisation. When a person brought up in the Christian tradition (for example) looks at a Muslim person (for example), they probably won't know any of the beliefs in common that Muslims and Christians have. They may only see that the outside trappings are different - the mosque instead of the church, the taking off of shoes, the Halal meat, the wearing of headscarves by women and so on and so on. Muslims are Different to Us, (capital D, capital U) and therefore cannot be trusted, and are therefore feared. Or to take an example closer to home, until not so long ago, many Northern Irish Protestants and Catholics regarded each other as spawns of the devil.

Ignorance breeds intolerance, which in turn breeds fear and hatred, which can easily turn into all-out strife. Unfortunately, many unscrupulous politicians who sit at particular points on the religious divide, see it as their job in life to foment intolerance and fear, so that they can whip "their" people up to commit acts of aggression and violence in the name of religion or communism or the Russian Way of Life - whatever! The links between states and religions are very strong; the dividing line between tribalism and nationalism is a very thin one.

What really matters is that as many people as possible try to follow the precepts of the Charter for Compassion, both in their private lives and on a larger scale. Which means treating each other as we wish to be treated ourselves, and not treating each other as we would not wish to be treated.

What really matters is that we are all human beings.

At our General Assembly meetings this week, Jane Blackall used a beautiful benediction by Erika A. Hewitt to finish her morning devotions, which I repeat here:

"The hand in yours belongs to a person

whose heart is sometimes tender,

whose skin is sometimes thin,

whose eyes sometimes fill with tears,

whose laughter is a beautiful sound.

The hand that you hold belongs 

to a person who is seeking wholeness

and knows that you are doing the same.

As you leave this sanctuary,

may your hearts remain open

may your voices stay strong

and may your hands remain outstretched. 

Amen"

This is what really matters. I pray that it may be so in the days and weeks that follow.