1.
Religion for Thinkers | MergingReligion for Thinkers | Merging
Religious Thought and AvoidingReligious Thought and Avoiding
Religious ConflictReligious Conflict
http://epiphanythebook.comhttp://epiphanythebook.com

2.
So, let’s talk about religion. No really, let’s have an honest, difficult, crucial,So, let’s talk about religion. No really, let’s have an honest, difficult, crucial,
courageous, fierce conversation about the most fundamental element ofcourageous, fierce conversation about the most fundamental element of
our worldviews. Religion, for many, represents the biggest barrier to trueour worldviews. Religion, for many, represents the biggest barrier to true
inclusion and the most acceptable form of exclusion. Traditionally, when itinclusion and the most acceptable form of exclusion. Traditionally, when it
comes to religion, we believe what we believe; there is no room forcomes to religion, we believe what we believe; there is no room for
compromise; no basis for acceptance; no path to appreciation of othercompromise; no basis for acceptance; no path to appreciation of other
beliefs. It can be the most challenging dimension of diversity any personbeliefs. It can be the most challenging dimension of diversity any person
faces.faces.
Yet, something is happening among scholars of nearly every great worldYet, something is happening among scholars of nearly every great world
religion. An examination is going on that seeks to discover more of whatreligion. An examination is going on that seeks to discover more of what
we have in common and less of what separates us. Recently there was awe have in common and less of what separates us. Recently there was a
full page ad in many national newspapers (NYT, USA Today, etc.)full page ad in many national newspapers (NYT, USA Today, etc.)
encouraging Catholics to wake up and leave the church. A similar adencouraging Catholics to wake up and leave the church. A similar ad
urged Mormons to abandon their ties to the church.urged Mormons to abandon their ties to the church.
Religion for ThinkersReligion for Thinkers

3.
I was introduced to Irshad Manji at a diversity conference in Atlanta.I was introduced to Irshad Manji at a diversity conference in Atlanta.
She was one of the keynote speakers. She also introduced andShe was one of the keynote speakers. She also introduced and
signed her first book, The Trouble With Islam Today: A Muslim’s callsigned her first book, The Trouble With Islam Today: A Muslim’s call
for Reform in Her Faith. I bought a copy and proceeded to read itfor Reform in Her Faith. I bought a copy and proceeded to read it
cover-to-cover.cover-to-cover.
This was the second major apologetic on religion that I hadThis was the second major apologetic on religion that I had
experienced during that time. I had just been made aware of Bishopexperienced during that time. I had just been made aware of Bishop
(Episcopal) John Spong’s book entitled Why Christianity Must(Episcopal) John Spong’s book entitled Why Christianity Must
Change or Die: A Bishop Speaks to Believers in Exile. Finally, I haveChange or Die: A Bishop Speaks to Believers in Exile. Finally, I have
read most of the work by Karen Armstrong, a former Catholic nunread most of the work by Karen Armstrong, a former Catholic nun
who introduced me to the concept of the Axial Age (a period betweenwho introduced me to the concept of the Axial Age (a period between
800 and 200 BCE when many world religions were founded as800 and 200 BCE when many world religions were founded as
humans began to rethink the role of God or gods).humans began to rethink the role of God or gods).
Religion for ThinkersReligion for Thinkers

4.
World Religions at a CrossroadsWorld Religions at a Crossroads
Here are the facts.Here are the facts.
The Christian church in the U.S. is in trouble. In recent years there hasThe Christian church in the U.S. is in trouble. In recent years there has
been a silent but steady exodus away from the strict dogma andbeen a silent but steady exodus away from the strict dogma and
doctrine that make the church the center of authority for Christiandoctrine that make the church the center of authority for Christian
believers. This silent exodus is taking place even though the officialbelievers. This silent exodus is taking place even though the official
church does not seem to know it or maybe have chosen not tochurch does not seem to know it or maybe have chosen not to
acknowledge it. When people “quit” and institution, they do it one ofacknowledge it. When people “quit” and institution, they do it one of
two ways. One, they quit and leave. Two, they quit and stay. It shouldtwo ways. One, they quit and leave. Two, they quit and stay. It should
not escape the attention of any mainline U.S. Christian leaders that thenot escape the attention of any mainline U.S. Christian leaders that the
rate of church going in Europe (the source for many of our traditions)rate of church going in Europe (the source for many of our traditions)
has sunk to below 20%. What makes us think that cannot happenhas sunk to below 20%. What makes us think that cannot happen
here? Christianity (statistically) remains the largest religion in thehere? Christianity (statistically) remains the largest religion in the
world. But, we all know that having your name on the role does notworld. But, we all know that having your name on the role does not
always translate into practice.always translate into practice.
More and more Jews identify as ethnically and culturally Jewish withoutMore and more Jews identify as ethnically and culturally Jewish without
the need to practice Judaism. Until recently Islam was the world’sthe need to practice Judaism. Until recently Islam was the world’s
fastest growing religion. That distinction now belongs to Atheism.fastest growing religion. That distinction now belongs to Atheism.
There is a shift occurring and thinking people have noticed.There is a shift occurring and thinking people have noticed.

5.
The cause of this shift can be traced to one central fact – theThe cause of this shift can be traced to one central fact – the
explosion of knowledge and the ready access to that knowledgeexplosion of knowledge and the ready access to that knowledge
everywhere in the world. It is more difficult for a religious leader toeverywhere in the world. It is more difficult for a religious leader to
demonize “those people” over there, when ten of those people live ondemonize “those people” over there, when ten of those people live on
my block or twenty of them have “friended” me on FaceBook.my block or twenty of them have “friended” me on FaceBook.
Proximity challenges mystery. The constant animus between peopleProximity challenges mystery. The constant animus between people
of different religious traditions is being tested like never before.of different religious traditions is being tested like never before.
Traditional dogma, doctrine, mythology, and sense on exclusivity isTraditional dogma, doctrine, mythology, and sense on exclusivity is
becoming more difficult to promote.becoming more difficult to promote.
World Religions at a CrossroadsWorld Religions at a Crossroads

6.
Conscious BiasConscious Bias
We define unconscious bias as implicit attitudes; actions or judgmentsWe define unconscious bias as implicit attitudes; actions or judgments
that are controlled by automatic (old) brain function and are outside athat are controlled by automatic (old) brain function and are outside a
person’s conscious awareness. The now famous Harvard IAT (Implicitperson’s conscious awareness. The now famous Harvard IAT (Implicit
Association Test) has done much to illustrate the fact that we often doAssociation Test) has done much to illustrate the fact that we often do
not know what we think. In the field of D&I, we work hard to help peoplenot know what we think. In the field of D&I, we work hard to help people
overcome the impact of unconscious bias.overcome the impact of unconscious bias.
Conscious bias on the other hand seems to be left in place withoutConscious bias on the other hand seems to be left in place without
much attention or discussion. At a recent café-style diversity roundtablemuch attention or discussion. At a recent café-style diversity roundtable
discussion, I asked if there are any subjects that still are not discusseddiscussion, I asked if there are any subjects that still are not discussed
freely in the workplace. The two common responses were politics andfreely in the workplace. The two common responses were politics and
religion. That means that many are still free to practice conscious biasreligion. That means that many are still free to practice conscious bias
in these two areas. After all,” that which you can talk about, you canin these two areas. After all,” that which you can talk about, you can
control. That which you cannot talk about controls you.” This is acontrol. That which you cannot talk about controls you.” This is a
troublesome dilemma. Like it or not, our religious affiliation (whethertroublesome dilemma. Like it or not, our religious affiliation (whether
theistic or atheistic) informs most of our world view. Our ability totheistic or atheistic) informs most of our world view. Our ability to
respect the world view of others is threatened when we hold fast to arespect the world view of others is threatened when we hold fast to a
dogmatic religious attitude.dogmatic religious attitude.

7.
We are on the verge of a great new opportunity to promote inclusionWe are on the verge of a great new opportunity to promote inclusion
worldwide. And, diversity practitioners at every level need to prepareworldwide. And, diversity practitioners at every level need to prepare
themselves to lead this new conversation. This is where ourthemselves to lead this new conversation. This is where our
collective skills in facilitating difficult conversations can really pay off.collective skills in facilitating difficult conversations can really pay off.
Karen Armstrong suggested in a recent interview that we are at aKaren Armstrong suggested in a recent interview that we are at a
pivotal moment in history;pivotal moment in history; a new Axial Agea new Axial Age . She said,. She said,
““All over the world, people are struggling with these new conditionsAll over the world, people are struggling with these new conditions
and have been forced to reassess their religious traditions, whichand have been forced to reassess their religious traditions, which
were designed for a very different type of society. They are findingwere designed for a very different type of society. They are finding
that the old forms of faith no longer work for them; they cannotthat the old forms of faith no longer work for them; they cannot
provide the enlightenment and consolation that human beings seemprovide the enlightenment and consolation that human beings seem
to need. As a result, men and women are trying to find new ways ofto need. As a result, men and women are trying to find new ways of
being religious.”being religious.”
The Shift Begins

8.
When we bother to explore the core beliefs of other religiousWhen we bother to explore the core beliefs of other religious
traditions, we are often surprised to discover that we have more intraditions, we are often surprised to discover that we have more in
common than we knew. Humans have, from the very beginning ofcommon than we knew. Humans have, from the very beginning of
our existence as a species, created religions to give us the senseour existence as a species, created religions to give us the sense
that life really does have some ultimate meaning, value, andthat life really does have some ultimate meaning, value, and
sacredness. Religion has traditionally been a tribal system. We adoptsacredness. Religion has traditionally been a tribal system. We adopt
and practice the religion of our clan. It is only when we get exposedand practice the religion of our clan. It is only when we get exposed
to other religious beliefs that we can begin to examine our ownto other religious beliefs that we can begin to examine our own
objectively.objectively.
Unlike the previous Axial Age, this new transformation of religion mayUnlike the previous Axial Age, this new transformation of religion may
be less about national or tribal traditions and more about thebe less about national or tribal traditions and more about the
collective consciousness of the people of the world. We may stillcollective consciousness of the people of the world. We may still
practice different rituals and hold to different views of the divine.practice different rituals and hold to different views of the divine.
What is likely to happen is that we will all know and respect the basisWhat is likely to happen is that we will all know and respect the basis
of everyone’s beliefs. We will not claim exclusive rights based on ourof everyone’s beliefs. We will not claim exclusive rights based on our
beliefs. We will practice inclusion.beliefs. We will practice inclusion.
The Shift Begins

9.
Merging Thought – Avoiding ConflictMerging Thought – Avoiding Conflict
““You must accept the truth from whatever source itYou must accept the truth from whatever source it
comes.” Maimonidescomes.” Maimonides
This simple aphorism may be the catalyst that creates a world thatThis simple aphorism may be the catalyst that creates a world that
works for all (a major goal of the D&I movement). There has alwaysworks for all (a major goal of the D&I movement). There has always
been philosophical merging across religious groups. What we arebeen philosophical merging across religious groups. What we are
about to experience in this new age may simply codify this truth andabout to experience in this new age may simply codify this truth and
make it more accessible to all people.make it more accessible to all people.
According to Karen Armstrong, religion is highly pragmatic, despite itsAccording to Karen Armstrong, religion is highly pragmatic, despite its
other-worldliness. Religion can make a difference in how we relate toother-worldliness. Religion can make a difference in how we relate to
the world. It is a tool to help us make sense of things. And, as soonthe world. It is a tool to help us make sense of things. And, as soon
as it ceases to be effective, it will be changed. At this moment inas it ceases to be effective, it will be changed. At this moment in
history, I believe that we will see a new spiritual revolution. Righthistory, I believe that we will see a new spiritual revolution. Right
now, we’ve got war; we’ve got the prospect of terrorism; the economynow, we’ve got war; we’ve got the prospect of terrorism; the economy
is suffering. And what we know from history is that suffering, fear,is suffering. And what we know from history is that suffering, fear,
violence, and despair are the prime conditions for a religious andviolence, and despair are the prime conditions for a religious and
cultural renewal. These times are characterized by globalization. Wecultural renewal. These times are characterized by globalization. We
live in one world, and we have to learn to live with differences, atlive in one world, and we have to learn to live with differences, at
home and abroad. Unfortunately, as our technological expertise hashome and abroad. Unfortunately, as our technological expertise has
advanced, our spiritual wisdom hasn’t kept up.advanced, our spiritual wisdom hasn’t kept up.

10.
What Then Must We Do?What Then Must We Do?
As we get ourselves ready for a sea change in religiousAs we get ourselves ready for a sea change in religious
thought and a lessening of religious animosity, there are somethought and a lessening of religious animosity, there are some
steps we can take. They include the following:steps we can take. They include the following:
Talk about it.Talk about it. We can no longer afford to make discussions We can no longer afford to make discussions
of religion off-limits. To create healthy work environments, weof religion off-limits. To create healthy work environments, we
need to get to know our fellow workers more fully. Thatneed to get to know our fellow workers more fully. That
includes understanding their worldview and how their religionincludes understanding their worldview and how their religion
informs it.informs it.
Use cultural curiosity respectfullyUse cultural curiosity respectfully . Genuine curiosity. Genuine curiosity
about religious culture is always welcomed. Use it to becomeabout religious culture is always welcomed. Use it to become
more aware and sensitive to that which you otherwise wouldmore aware and sensitive to that which you otherwise would
not know.not know.

11.
Don’t proselytize.Don’t proselytize. Discussions of religion must be approached Discussions of religion must be approached
with mutual respect for all faith traditions. No one needs to be savedwith mutual respect for all faith traditions. No one needs to be saved
from their error in belief. There should be no attempt to proselytize.from their error in belief. There should be no attempt to proselytize.
The objective must be to understand.The objective must be to understand.
Allow everyone to express their practices freely.Allow everyone to express their practices freely. I am I am
amazed at the PC behavior when people of different faiths comeamazed at the PC behavior when people of different faiths come
together. The attempt to generalize the interfaith conversation is attogether. The attempt to generalize the interfaith conversation is at
best inauthentic, and at worst ludicrous. We should all expect andbest inauthentic, and at worst ludicrous. We should all expect and
embrace the fact that Christians will invoke the name of the Christ;embrace the fact that Christians will invoke the name of the Christ;
Muslims will address Allah; Jews will mention God and Hindus willMuslims will address Allah; Jews will mention God and Hindus will
likely address an appropriate avatar (Krishna, et al). Our efforts atlikely address an appropriate avatar (Krishna, et al). Our efforts at
cultural knowledge should make this a comfortable exchange.cultural knowledge should make this a comfortable exchange.
Get over it.Get over it. We are all raised to respect the faith of our fathers. We are all raised to respect the faith of our fathers.
These times demand that we also respect the faith of others. YouThese times demand that we also respect the faith of others. You
don’t have to give up anything to embrace the possibility that othersdon’t have to give up anything to embrace the possibility that others
are not wrong, just different.are not wrong, just different.
What Then Must We Do?What Then Must We Do?

12.
About the AuthorAbout the Author
 James O. Rodgers CMC, MBA is a diversity coach,James O. Rodgers CMC, MBA is a diversity coach,
spiritual teacher and author. Rodgers works tospiritual teacher and author. Rodgers works to
create a harmonious, racism-free society. Hecreate a harmonious, racism-free society. He
strives to know the world through spiritualism, but instrives to know the world through spiritualism, but in
the tradition of Christianity. His book,the tradition of Christianity. His book,
Epiphany: Finding Truth Without Losing FaithEpiphany: Finding Truth Without Losing Faith
, is the story of his journey which led to spiritual, is the story of his journey which led to spiritual
awakening. Despite being interested in all of theawakening. Despite being interested in all of the
world’s religious traditions, Rodgers has chosen to world’s religious traditions, Rodgers has chosen to
remain steadfast to his traditional faith, Christianity,remain steadfast to his traditional faith, Christianity,
and church.and church.