Book Review: John J. Thatamanil Circling The Elephant
How should Christians make sense of the religious diversity in the world? Is religious diversity a problem to be solved or a truth to be embraced? Should Christians not only learn about other religious traditions but learn from them? These are some of the key questions that Dr. John J. Thatamanil, Associate Professor of Theology & World Religions, at Union Theological Seminary, seeks to explore in his book, Circling the Elephant: A Comparative Theology of Religious Diversity.
Dr. Thatamanil pushes back against the assumption held by some Christians that religious diversity is in and of itself a problem. He readily admits that religious diversity can lead to problems such as conflicts between (and within) religious traditions but that the diversity in and of itself is not a problem. In fact, the main premise of the book is that religious diversity is itself a manifestation of the multi-faceted nature of the divine.
The title of the book, Circling the Elephant references the parable of blindfolded men* who try to describe an elephant by physically touching it and narrating what they experience. Of course, they can only detail what is within their immediate vicinity and so they descriptions are based on what the body parts that they can touch.
One man describes the elephant as a fan because he is touching the ear, another claims an elephant is like a broom because he was touching a tail, and so on. Because each man is touching a different part of the elephant their descriptions vary wildly and they appear to be contradictory. However, another man who is not blindfolded, tells the men that all of them are partially correct. But a complete picture of the elephant only comes from incorporating the perspectives and experiences of the others.
Despite criticisms of this parable, which Dr. Thatamanil explores in his introduction, he finds the parable to be a salient description of religious diversity and much more helpful than other alternative allegories that have been offered to replace it. The parable continues to be a useful description of religious diversity because, “it still manages to propel thought along a trajectory that can recognize diversity as a positive good…The tale reminds us that there is considerable promise in learning to think about ultimate reality by way of conversation with other blindfolded persons, other albeit partial perspectives on ultimate reality” (11),
The parable also helps to reinforce another central argument of the book: that religious traditions can and must learn from one another. In the parable, the blindfolded men are not asked to negate their individual perspective but rather to supplement it with the experiences and perspectives of their peers. In a similar way, Christians (and those from other religious traditions) need not eradicate unique aspects of their religious experiences/traditions, in order to acknowledge the validity of other religious traditions and learn from them.
Dr. Thatamanil does not insist that in order to learn from other religious traditions and recognize their validity that one needs to make the argument that all religious traditions are essentially the same. In fact, he critiques some forms of pluralism which seek to elevate the similarities of religious traditions and minimize the difference. Dr. Thatamanil asserts that only be recognizing and appreciating the particularities of different religious traditions, can one truly be open to learning from them.
Instead of erasing differences, Dr. Thatamanil wants to counter some exclusivist, inclusivist and pluralistic thoughts that argue, for differing reasons that learning from other religious traditions is not necessary. For Dr. Thatamanil learning from different religions not only enriches said traditions and can help illuminate different aspects of the divine but that the belief systems and traditions that we incorporate under the term of “religions” developed and grew out of interacting with other faiths.
Christianity, for instance, did not spring up out of nowhere but since its inception has responded to and even incorporated aspects Judaism and Greco-Roman beliefs. While modern conceptions of “religion” tends to treat these traditions as existing in their independent silos, the reality is of course, much more complicated. And it benefits Christians to not only acknowledge how historically other belief systems have influenced and shaped Christianity, but for Christians today to remain open to how other belief systems can help illuminate and shape understandings of the divine.
Dr. Thatamanil provides examples of what mutual learning and mutual transformation looks like. He explains how Dr. Martin Luther King Jr’s understanding of Christianity was shaped and influenced by Mahatma Gandhi. Dr. Thatamanil asserts that not only did Gandhi provide Dr. Martin Luther King Jr and others involved in the American Civil Rights Movement with a method in which to protest racial violence and discrimination, but that Gandhi influenced and shaped Dr. King’s expression of Christianity. Referencing King’s writings, Dr. Thatamanil argues that Dr. King viewed Gandhi as embodying Christ’s teachings of nonviolence in a way that no Christian had ever done. Furthermore, Gandhi’s actions built on and even surpassed the example presented by Christ himself.
Finally, Dr. Thatamanil formulates a constructive theology on the Trinity influenced by Hindu and Buddhist concepts. He explains: “From Advaita Vedanta, I draw an account of ultimate reality as ground, from Christian resources, I offer an account of ultimate reality as singularity, and from Buddhist traditions, (specifically Madhyamaka), I draw an account of ultimate reality as relation” (227). In other words, even one of the most Christian concepts such as the Trinity can benefit from interreligious learning.
Circling The Elephant is a rich theological work that persuasively argues for the need for Christians to engage in deep interreligious learning. The amount of information and the range of topics discussed is impressive and also a bit overwhelming. (Definitely not a book to be read in a day). The book is for those interested in a comprehensive discussion on religious diversity and interreligious learning and for graduate students of theology/religious studies.
It is an academic book published through a university press which means those without some sort of background in theological studies may find the book difficult to follow at times. (I found it difficult to follow at times and I have an MDiv. In fact, I am pretty sure this review leaves out and simplifies some theological concepts and arguments detailed in the book).
I am a member of Speakeasy. I received a free eBook copy of this book in exchange for my candid review.
*Many iterations of the parable refer to the men as blind. However, the depiction of blind people is troublesome. Dr. Thatamanil points to the concerns raised by practical theologian John M. Hull. Hull asserts that blind people learn to navigate the world with careful deliberation. The parable presents blind people as foolish and ignorant. Hull recommends instead retelling the parable with blindfolded men/people. Dr. Thatamanil quotes at length the retelling of the parable by Jeffrey Long which incorporates Hull’s suggestion.
