Building on the previous meditation, it's clear that Jonah's perception of the Divine was exclusive, prejudicial of others, tribalistic and nationalistic. Sounds very familiar. Things haven't changed much. In Jonah's mind and in that of the nation, Israel's god belonged only to Israel and cared only for the people of Israel. Others were beyond the scope of Divine love and compassion as far as they were concerned. Suddenly, or gradually, it doesn't matter which, Jonah's narrow and exclusive perception of the Divine is jarred and challenged by an awakening of Divine universal concern. This he just cannot accept and so he runs from it.
I love the "downward" expression of the text in Jonah's running away. It says of him, "He went down to Joppa." And then further on it says, "But Jonah had gone below deck, where he lay down and fell in to a deep (sinking down) sleep." To me this language describes a conscious and almost willful suppression, a pushing down, of a deeper spiritual awakening seeking to instill itself in Jonah. It's an awakening that wants to break through all the tribalistic and nationalistic and prejudicial boundaries in his image of the Divine. It's striking to see how Jonah's refusal to entertain and nurture this new awakening leads him and others in to a dangerous and violent storm.
Religious exclusivity, in whatever form, is extremely dangerous. Our history is peppered with religious storms and conflict caused by such exclusivity, sometimes on a scale so frightening, that people have had some pretty harsh things to say about it. It was Oscar Wilde who said, "The history of theology is the history of madness." Rather over the top, but it certainly bears thinking about. The Jonah story clearly teaches the inherent dangers of a narrow and sectarian view of the Divine.
In the story, I find it wonderfully revealing that those on the boat, while being threatened by shipwreck and drowning, are drawn together in an incredible example of religious diversity and common endeavour to save the boat: "The sailors were terrified and cried out for help, each one to his own god. Then, in order to lessen the danger, they threw the cargo overboard." Guess whose absent? Yes, Jonah. He's below the deck sleeping. That's what religious exclusivity does to us. We exclude others and unconsciously get on with our superior and surpassing ways.
Two things are even more revealing. Firstly, it takes a person who, as far as Jonah is concerned is beyond Divine grace, in the form of the captain of the boat, to wake him up and encourage him to be part of what is going on: "What are you doing asleep? Get up and pray to your god for help." Sometimes it's people beyond our religion, gender, culture and nationality that wake us up to deeper truth concerning our lives and faith. Secondly, notice how when the source of the exclusivity, Jonah himself, is thrown overboard, the storm calms down and peace is restored, reminding us that the removal of exclusivity and superiority inevitably leads to a greater sense of openness, composure and goodwill.
Being Christian, I can only speak from a Christian context. For too long Christianity has arrogantly perceived itself as having exclusive access to truth. Everybody else has been excluded and only included when they've accepted what Christianity has imparted as being true. Even within Christianity itself division and exclusivity has been rife. We are having to learn that we are on a boat of immense diversity and that truth is expressed through this diversity. Does that mean we simply let go of our faith? Of course not! It does mean, however, that the degree to which we are open to others of a different persuasion, is the degree to which our faith and lives can be enriched and deepened together with theirs.
Let me end with some words from the Roman Catholic theologian, John Dunne, which capture something of the spirit of our inclusive age:
"What seems to be occurring is a phenomenon we might call 'passing over,' passing over from one culture to another, from one way of life to another, from one religion to another. Passing over is a shifting of standpoint, a going over to the standpoint of another culture...way of life...religion. It is followed by an equal and opposite process we might call 'coming back,' coming back with new insight to one's own culture...way of life...religion...Passing over and coming back, it seems, is the spiritual adventure of our time."
The story of Jonah is not only an account of this "passing over" and "coming back" in the lives of individuals, but also in the corporate lives of communities and nations. That's precisely what makes this ancient story so pertinent today.
I love the "downward" expression of the text in Jonah's running away. It says of him, "He went down to Joppa." And then further on it says, "But Jonah had gone below deck, where he lay down and fell in to a deep (sinking down) sleep." To me this language describes a conscious and almost willful suppression, a pushing down, of a deeper spiritual awakening seeking to instill itself in Jonah. It's an awakening that wants to break through all the tribalistic and nationalistic and prejudicial boundaries in his image of the Divine. It's striking to see how Jonah's refusal to entertain and nurture this new awakening leads him and others in to a dangerous and violent storm.
Religious exclusivity, in whatever form, is extremely dangerous. Our history is peppered with religious storms and conflict caused by such exclusivity, sometimes on a scale so frightening, that people have had some pretty harsh things to say about it. It was Oscar Wilde who said, "The history of theology is the history of madness." Rather over the top, but it certainly bears thinking about. The Jonah story clearly teaches the inherent dangers of a narrow and sectarian view of the Divine.
In the story, I find it wonderfully revealing that those on the boat, while being threatened by shipwreck and drowning, are drawn together in an incredible example of religious diversity and common endeavour to save the boat: "The sailors were terrified and cried out for help, each one to his own god. Then, in order to lessen the danger, they threw the cargo overboard." Guess whose absent? Yes, Jonah. He's below the deck sleeping. That's what religious exclusivity does to us. We exclude others and unconsciously get on with our superior and surpassing ways.
Two things are even more revealing. Firstly, it takes a person who, as far as Jonah is concerned is beyond Divine grace, in the form of the captain of the boat, to wake him up and encourage him to be part of what is going on: "What are you doing asleep? Get up and pray to your god for help." Sometimes it's people beyond our religion, gender, culture and nationality that wake us up to deeper truth concerning our lives and faith. Secondly, notice how when the source of the exclusivity, Jonah himself, is thrown overboard, the storm calms down and peace is restored, reminding us that the removal of exclusivity and superiority inevitably leads to a greater sense of openness, composure and goodwill.Being Christian, I can only speak from a Christian context. For too long Christianity has arrogantly perceived itself as having exclusive access to truth. Everybody else has been excluded and only included when they've accepted what Christianity has imparted as being true. Even within Christianity itself division and exclusivity has been rife. We are having to learn that we are on a boat of immense diversity and that truth is expressed through this diversity. Does that mean we simply let go of our faith? Of course not! It does mean, however, that the degree to which we are open to others of a different persuasion, is the degree to which our faith and lives can be enriched and deepened together with theirs.
Let me end with some words from the Roman Catholic theologian, John Dunne, which capture something of the spirit of our inclusive age:
"What seems to be occurring is a phenomenon we might call 'passing over,' passing over from one culture to another, from one way of life to another, from one religion to another. Passing over is a shifting of standpoint, a going over to the standpoint of another culture...way of life...religion. It is followed by an equal and opposite process we might call 'coming back,' coming back with new insight to one's own culture...way of life...religion...Passing over and coming back, it seems, is the spiritual adventure of our time."
The story of Jonah is not only an account of this "passing over" and "coming back" in the lives of individuals, but also in the corporate lives of communities and nations. That's precisely what makes this ancient story so pertinent today.
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