The Ground of Religious Tolerance

Most religious traditions of the world have a form of what is typically known in American society as "The Golden Rule." Some traditions state this standard of conduct positively -- "Do for others what you would have others do for you" -- while others state it negatively -- "Don't do to others what you would not want others to do to you." When Scouting defines "reverence" toward the religion of others as a responsibility to "respect and defend" those beliefs that differ from one's one, it is ultimately an expression of this "Golden Rule" of conduct.

At first glance, that might seem an unusual stance to take. Why not simply assert the need for tolerance in terms of its standard dictionary definition, namely, "sympathy or indulgence for beliefs or practices differing from or conflicting with one's own"?

The problem with this general understanding of tolerance is that it can often degenerate into either a patronizing attitude (for example, "If only they weren't so superstitious they would have beliefs as enlightened as mine.") or into a religious and moral relativism ("No one can know whether their beliefs are ultimately true in an objective sense, so any belief is no better or worse than any other belief."). Neither of those attitudes reflects genuine "respect" for or leads to a willingness to "defend" beliefs which one does not personally hold.

There is another problem as well. Some religions believe that their adherents have a fundamental religious and moral obligation to persuade others to adopt that faith tradition as their own, even if it means turning away from another religion. While Scouting wants to respect these obligations as a part of the beliefs and practices taught by the parents and religious leaders of Scouts, it also wants to be clear that the Scouting program is not a venue for proselytization by either Scouts or Scouters.

By grounding the tolerance aspect of the Scouting value of "reverence" in the ethical obligation to act both positively and negatively toward others as we would desire others to act toward us, Scouts' attitudes toward the religion of others are taken out of the sphere of whether they agree or disagree with the particulars of those religious beliefs. Scouts are not asked to assert even an equivocal correctness to beliefs or ethical requirements that their own faith identifies as errors. Instead, they are called to treat one another within Scouting and the broader society in accord with an almost universal moral principal among the world's religions. A Boy Scout respects and defends the beliefs of others not because he necessarily agrees with them or because he concludes all beliefs are ultimately relative, but because he would desire others to respect and defend his beliefs.

The Implications of Religious Tolerance

If Scouts are going to genuinely respect the religious beliefs of others, then they are going to need to understand those beliefs and practices as they are held within those traditions and not only as they are understood and interpreted by those outside the particular tradition. It is not the purpose of Scouting to provide this educational training. Scouting is clear that religious education is the responsibility of the Scout's parents and religious leaders. But by the same token, it is appropriate for Scouting programs to avail themselves of the teachable moments that will naturally arise within units whose members come from a variety of religious traditions. If Scouts are offering the "Philmont Grace" before a meal, thanking God for the necessities and blessings of life, it is appropriate to note that while some traditions hold that men should uncover their heads in prayer whereas others insist that men's heads should be covered on such occasions. Explaining this difference, for example, between Christian and Jewish practice respectively can build understanding and respect for others beliefs rather than leading to a conclusion that others are begin disrespectful.

Yet even as this simple example illustrates, reverence for the beliefs of others requires that Scouters have some general knowledge of different religious practices so that they do not inadvertently fail to respect the beliefs of others whose practice is different than their own. To demand that all boys remove their hats for the saying of the "Philmont Grace" is in fact asking any Jewish Scouts present to violate their own religious practice for reflecting on the meaning and presence of God in their lives. Providing such basic understanding of relgious practice among different religions is a primary goal of the "Primers" section of this website.

There is one final implication of religious tolerance that needs to be stressed. Scouting activities are not the place to invite young to people to try specific religious practices of various religious traditions. This restriction of the limits of general education about religions must be maintained for two reasons. First, there are certain spiritual, ritual, and/or religious practices that may be required in some faith traditions but are prohibited in others. Scouts should not be pressured by either leaders or their peers to try spiritual disciplines that the instruction they receive from the parents and own religious leaders disapprove. Second, respect for religious practices entails not "playing around" with them. To take an extreme example, Catholics would be rightly offended should some suggest re-enacting the Mass so that non-Catholics could become familiar with it. The same respect should be extended to the practices of other religious traditions as well. For guidance on how this principle of tolerance may be implemented in Scouting programs, see the "Scout's Own Service" page on this website.

Copyright © 2005 Scouting and Religious Diversity
Last modified: 10/10/05