The Aluthgama Atrocities: Lessons for Religion-

engagement or estrangement
by Bishop Duleep de Chickera
- on 07/02/2014
The recent spate of senseless attacks on the
Muslim community was brought about by the convergence of a chronic breakdown of
law and order, manipulative politics and the sinister provocation of religious
intolerance. It is to our collective shame that these trends were allowed to fester into
violence and death in a land of religions.
Since religion is sadly an intrinsic part of this crisis, this reflection highlights seven
realities within which our religions are to rediscover their role for the common good, in
our plural and violent society. In the idiom of the Bible, seven signifies
wholesomeness.
Truth telling
The shared role of religion is interpretative truth telling in a changing world. This
requires constant clarification on the purpose of life and the anticipated fulfilment and
integration this brings all life. When interpretation however distorts the core teaching of
any religion, others of that respective religious community are obliged to engage in
counter corrective interpretation. Silence discredits both the religion and the
community.
Interpretative truth telling can never be done in vacuum. Other versions of religious
and philosophical truth also prevail. Consequently religion today has to decide
between dialogue with other truth traditions so that truth may abound, or rivalry that
inevitably leads to polarisation, suspicion and animosity.
Devious political strategies
The nature and strategy of divisive politics is to entice and silence religious truth telling
for political gain. This is done through the granting of favours, gifts and politicised
appointments. Since submission to this trap undermines religious independence and
credibility, religion in Sri Lanka today has to decide whether it will succumb to this type
of enticement or remain vigilant to resist these snares always.
Crossing Boundaries
Communal party politics, characteristic of our political culture, have accentuated
communal polarisation. Our religions are to counter this trend by crossing boundaries
to offer solidarity, especially when another religion is ridiculed or harassed. Such
affirmative measures are built and sustained through personal friendships. If we are to
live together, religions in Sri Lanka must learn to become each others friends. It is
then also that theories of religious superiority and contamination through association
will be addressed by friends from within their respective religions. Inter religious
solidarity and intra religious conversations are to go hand in hand
The value of religious freedom
The freedom of religion enshrined in our constitution and world charters and
covenants is in recognition that religion has a contribution to make towards a better
world for all; and is not to be seen as concessions made grudgingly by a distant
secular force. Religion in Sri Lanka is consequently to decide whether it will defend
religious freedom for all so that truth telling will flow from each to the other for the
common good or subvert this freedom as a destabilising conspiracy.
Arresting fundamentalism
A primary obstacle to healthy religious co-existence is religious fundamentalism; the
ideology that one religion has monopoly over all truth and that all others are to be
converted, subdued or excluded, if the world is to be a better place. Since
fundamentalism stems from the ambition of religious leaders in search of power
bases, religious moderates in Sri Lanka today are to decide whether they will contest
this form of extremism in defence of truth that endorses coexistence or allow it to
spread with growing malice.
Sustainable spirituality
Engagement in public affairs calls for a rhythm of engagement and detachment.
Continuing social interaction requires corresponding self-scrutiny in order that the
inner person stays humble and enlightened to enable goodwill to spill over and
embrace ones neighbour and all life. To the extent that this rhythm is nourished;
religious animosity, violence, divisiveness and exclusion will be shunned in Sri Lanka
today. The light indeed dispels the darkness.
Reconciliation through vulnerability
While religion is to be wary of siding with policymakers the only side it can and must
take is the side of marginalised victims; those of all communities who are subject to
the evils of poverty, injustice and violence. It is from here that religion discovers the
call to work for a governance of just healing, in which victims are vindicated, repentant
perpetrators forgiven and reconciliation descends without partiality like the dew.
With Peace and Blessings to all.