Robert Randolph, appointed 2007, MIT’s first Chaplain to the Institute. He works with a Board of Chaplains from various religious traditions fostering inter-faith dialogue. http://studentlife.mit.edu/rl/chaplain You can read more about Chaplain Randolph’s thoughts and reflections through his blog, http://mitchaplain.blogspot.co.uk/
Sincere thanks to Robert Randolph for agreeing to this interview.
SPIRITUAL HUMAN INTERVIEW WITH ROBERT RANDOLPH
Musa Askari: I found myself generally agreeing when you wrote (from your September 18th 2013 blog entry) : “The phrases “blind faith” and “honest doubt” have become the most common of currency. Both faith and doubt can be honest or blind, but one does not hear of “blind doubt” or of “honest faith.” Yet the fashion of thought which gives priority to doubt over faith in the whole adventure of knowing is absurd.” http://mitchaplain.blogspot.co.uk/2013/09/between-certainty-and-skepticism.html
In my interview with Professor Gregory Barker I wrote as part of a preamble to a question, “Without the test of “self-doubt” we may regress into absolute entrenchment and become dogmatic (sacred or secular dogmaticism) through and through. Our faith (sacred or secular ideals) may be incomplete without the critical tool of “doubt” where self-critique precedes engagement with the other. It is not an easy task.” http://spiritualhuman.wordpress.com/2013/04/09/spiritual-human-interview-with-gregory-a-barker/
On an individual and intra-personal spiritual level I wonder if you agree there are times when it is necessary in giving priority to “self-doubt” being worked through and can it be considered a spiritual as well a rational exercise? Ploughing furrows, as it were, on the surface of our being from which may spring new shoots of self-understanding and avenues of enquiry. To what extent has “doubt” played a part in your “adventure of knowing”?
Robert Randolph: You ask about doubt and self-doubt and it seems to me that doubt is a constant partner in the search for meaning. Jesus when challenged by “doubting” Thomas did not tell him that doubt was inappropriate, he simply offered evidence/experience that would answer his questions and he said to him: “Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe? (Jn. 20:29)
Those who follow Christ today have not seen yet they believe. I am a Christian. I have come to God through the Christian Church and because I was born into a Christian family. The church and family were less a source of answers to questions but rather a context for conversation and experience related to the questions that came up. We bring our doubts to the church and the community contributes to the process of understanding.
When you live among young adults, doubt is ever present and those with the least doubt are often those who find themselves in the deepest difficulty as things unfold. In any given week it is hard to tell who believes what and things change from week to week.
Coming at the issue from another perspective, I would be hard pressed to argue for loving deity given the nature and substance of the tragedy that literally exploded around MIT in April, i.e. the Marathon Bombing. People here knew the eight year old boy who died; others knew the foreign student studying at Boston University. How do we integrate such horrific experiences? How could those who did this be so close and yet so far from us?
We now know why it happened, who did what and the story gives context. But questions remain and the outpouring of care, the debate about the punishment of the surviving perpetrator all are part of the process of meaning making. As time passes the suggestion that love triumphs makes more sense. The story of Jesus gives us a lens through which to seek understanding.
It is significant to me that Jesus experienced doubt. When he was dying it is reported that he quoted the Psalms asking why God had forsaken him. All of us have times of deep doubt and I take it to be a necessary part of the human experience.
Musa Askari: The following a quote from my late father’s article, “From Interreligious Dialogue to Spiritual Humanism”. Professor Hasan Askari, a pioneer in inter-faith dialogue, writes,”Each religious form should then express the beauty and the splendour, and the transcendence and the mystery, of the Supreme One in terms of its own language and culture, framed in its own historicity and reflected in the vision of its pioneers. To enter into dialogue is to celebrate the splendour of the infinitely Supremely Good, in the unity and diversity of our faiths. By the theological affirmation of religious diversity, our coming together in dialogue becomes akin to an act of worship; our exclusive witness is transformed into co-witness; our one-way mission is replaced by mutual mission.” http://www.interreligiousinsight.org/January2004/Jan04Askari.html
Given the broad religious mix of the MIT community, supported by “17 chaplains representing traditions on campus”, how has the Addir Interfaith Program http://studentlife.mit.edu/content/addir-interfaith-program helped to foster religious enquiry? Also I am deeply interested if it has helped participants recognise the “other” as being spiritually significant to oneself? In other words, without the “other” there is no diversity and without diversity we are all the poorer in expressions of beauty, splendour, transcendence and mystery.
Robert Randolph: The Addir Fellows is a critical program. Given the workload at MIT it is easy to fall into a pattern that isolates individuals. The Addir Fellows program is based on a group of students covenanting together to learn about the stranger, i.e. to learn in more than a superficial way about people they do not know.
Often in Christianity the confrontation with the other is motivated by the desire to attract individuals to the Christian faith. “Go and make disciples” is a charge to Christians. Islam in like fashion has a dimension of proselyting. There is no compulsion in either case to use force but the intent is to attract those who are vulnerable to the particular faith. Judaism alone has no impulse to make converts, but Jews remains wary of cultural conversion and the threat posed by inter-marriage. These forces make relationships hard to cultivate because of the fear of unuttered agendas.
When agendas are denounced, then relationships can grow and the claims of different religious traditions can be offered and heard in community on their own terms. The university is a place where ideas can be talked about and measured against one another. It has been my experience that over a lifetime people will often learn from others if they are not doing so under threat or duress. Individuals find much, for example in Buddhism that is valuable and they do not have to be Buddhists to benefit. More importantly, when one recognizes the value of the other tradition, it is hard to vilify those who follow the tradition. More simply, when one knows someone as an individual rather than as symbol, tensions ease and the world becomes smaller and less frightening.
Over the years the Addir Fellows has existed individuals have become more open to the world and that can result in a greater desire to know about the traditions that shape the lives of others. Addir offers that opportunity and while I do not think knowing the “other” is an end in itself, it is a step in the process of self-integration.
Musa Askari: I note you describe MIT as “a very religious community” and you “define religion fairly broadly.” http://web.mit.edu/newsoffice/2011/3q-chaplain-on-religion.html As Hasan Askari wrote in relation to inter-faith understanding: “When two spiritual cultures meet, a hermeneutic challenge is born. The fate of each one of those cultures depends upon how one interprets the other’s symbolic language.”(Solomon’s Ring). Perhaps a similar challenge also exists in the interaction between humanism and religion/spirituality. On one level the challenge is irreconcilable. On the literal interpretation level of religious scripture, where one can say the challenge is over as per our great strides in scientific endeavour.
However, would you agree on the symbolic level we may yet see the door to greater understanding left ajar? And whilst engagement within the campus community is important, in terms of wider inter-faith life long relations, to what extent is there substantial engagement/dialogue between secular humanists and faith based humanists and how does this manifest itself?
Robert Randolph: The question contrasts “faith based humanists” and “secular humanists” and when you do that I am reminded of the roles I fill when I officiate at public ceremonies, e.g. offering an invocation or benediction at a public function or officiating at a wedding or a funeral. People ask about why I officiate in circumstances where God is not mentioned and my response is that I do not reveal all that I hold to be true in every role that I fill.
For example, clergy serve the state when they officiate at weddings. They serve a family when they participate in a memorial service or funeral. The role of the chaplain is therefore in the service of others. Some think of these services as opportunities to promote theological notions; they are not. They are opportunities to be present.
The appropriate role is to care for those engaged in the transitional moments celebrated in weddings and memorial services. I offer my support and encouragement. When there is a religious tradition that is part of the equation that is incorporated in the service, but otherwise my role is to support the couple by making their wedding vows congruent with their highest ambitions for their marriage. For those needing comfort in memorial services, the task of the chaplain is to make sure their loss is shared and what can be carried away from the celebration is borne together. And always the door is open to further conversation. That is the work of the university chaplain and for some it will appear to be little different from humanism. But over time and in varied circumstances, nuances will be seen and they are not necessarily oppositional.
Musa Askari: I was deeply struck by the following from your article, “The Boston Tragedy : After the Nonsense”, where you quote from your invocation, “We cultivate the strength to go on, Drawing solace from one another and the traditions that offer meaning in our lives. And we shout into the darkness.” http://www.huffingtonpost.com/robert-m-randolph/the-boston-tragedy-after-the-nonsense_b_3224973.html
The following from my article of July 2012, “Weapons Without Boundaries : a spiritual-humanist response to terrorism”, “As individuals we suffer, as individuals we grieve, as individuals we hope to rise again above the waterline of trauma and re-gather the shattered pieces of our lives, never forgetting to honour those who have been taken from us prematurely.” http://www.interreligiousinsight.org/bedlam_code/data/2012-07_a4.pdf
Perhaps we are never more spiritually challenged innerly than when dealing with grief and terrible heartache. Between witnessing the tears of another and the embrace of consolation it may appear no time at all, a few seconds. Yet, innerly between the consoled and consoler so much has been communicated and understood. It is a dialogue without words, a speechless speech. As tangible and intangible as wind blowing through the trees silently. To hold it is hopeless, it holds us and there is hope, one hopes. The swaying of branches a reflection of hearts cradled through the compassion of a fellow human being. It is the rising to the surface the best attributes of humanity out of the worst of circumstances. It is that which outlives the trauma and points the way, perhaps out of the darkness to which you so powerfully refer.
On an individual, religious-spiritual level, what have been the challenges following the tragic events in Boston earlier this year? Also grateful if you would talk more about what it means to “shout in the darkness”?
Robert Randolph: Here I think we have come full circle, i.e. back to where we began. Again you ask a perceptive question. The challenge is always to be completely present to those who have been hurt and are hurting in the aftermath of tragedy. We may respond in anger, we may channel judgment but at the end of the day we are present to offer comfort and hope. We can overcome barbarism and the gift we offer is love. We are reminded to love our enemies, to offer our other cheek for anger and our coat for warmth to those who are angry and to those in need. These are counter intuitive expressions of love.
When I write about shouting into the darkness, I am speaking for those who believe there is no meaning beyond what we see, feel and touch. They too have voices, but I honor them even as I believe we are heard when we cry out. There it is again, doubt! Ever present, ever near, it is our constant companion.