This collection of academic papers promises to be a very influential one. It originated in a meeting of the Interfaith Network and the British Humanist Association, and is compiled by two philosophers, one Christian and one Humanist. It's based on the perception that the gulf between 'religion and atheism' can and should be bridged by 'finding common ground'. In one of the papers, entitled 'Matters of Life and Death' Anna Strahan quotes from 'Sometimes' by the American poet Mary Oliver: 'Instructions for living a life:/ Pay attention/ Be astonished/ Tell about it.'
This is the 'common ground': not finding little overlaps, but contemplating the whole (I call it 'all-that-is'), putting the insights together not by rational analysis but by poetic insight. The opening chapter is a transcript of a conversation between Rowan Williams and Raymond Tallis. Deeply respecting each other's starting points, they use their differences to tease out some profound reflections: on the different modes of wakefulness in religion and science, for instance, that God is not a thing or agent among other things or agents; and 'when arguing a point remember what you are assuming'. Rowan introduces an eastern approach with a reference to the Hindu concept of Sat Chit Ananda (Being, Understanding, Bliss) and returns to it later in the context of Raymond's reflections on time, growth and eternity. Raymond sees philosophy and religion not about solving problems, but about creating question-and-answer pairs. The discussion is dense and far-reaching, and sets a high tone for the rest of the book.
And so to Part II: 'Knowledge and Language': Nick Spencer quotes Rowan (in 'The Edge of Words') on tight-corner apophaticism – religious people using the idea of 'mystery' to wriggle out of defining or proving their assertions. He quotes Ayer and Wittgenstein on 'God exists' being neither true nor false, and therefore meaningless, but also Ayer's later remark that logical positivism failed 'because it was mostly false'. Julian Baggini and Stephen Law insist on rationality; and the last three papers in this section explore the compatibility of science and religion from historical, philosophical and emotional perspectives.
In Part III 'Ethics and Values', Anthony Carroll (an Anglican priest) starts, not from God's existence, but from human experience: exploring 'panentheistic humanism' – understanding the relational nature of God and the dimension of transcendence in the human person. Then a professor of moral theology challenges the idea of any 'moral gap' between believers and non-believers: evolution and human flourishing is the basis, not divine command; and (from a Canon Theologian) the significance of the Axial Age in the history of the moral sense. The last three chapters in this section make considerable use of poetry (Frost, Kipling, a hymn, a psalm, Mary Oliver and, above all, William Blake) and I found them very inspiring.
Part IV 'Diversity and Dialogue' explores some practical implications of what has gone before. This nation is not 'Christian' or 'non-Christian'. Its chief characteristic is its pluralism – 'equal but different', says Lois Lee, and Dilwar Hussain explores this from a Muslim cultural perspective based on the Qur'an: many people set great importance to their beliefs, but belonging without believing is equally important. He quotes a Hadith (a story of the Prophet): 'What is better than prayer and charity? Mending discord between people.'
Then, in one of the most valuable chapters of them all, Ankur Barua takes us into the complex world of Indic intellectual traditions – so often neglected in the West – and explores Shankara, Ramanuja, Buddhism and the Charvakas. Andrew Copson's chapter which follows is practical and down to earth – an instruction manual for interreligious/non-religious dialogue.
Part V 'Continuing the Dialogue' is a perceptive summary of the previous chapters by the editors. 'In denying "God" non-religious people may be voicing similar concerns of those religious people who conceive religious language as analogically expressing the almost inexpressible'.
Particularly striking for Sea of Faith readers is the convergence with what we, under Don Cupitt's influence, have been saying for 30 years, yet the complete absence of any reference to Don or the Network. I think an interreligious/non-religious dialogue with the editors might be a good way to proceed further.
David Paterson is a retired vicar and SOF trustee.