Faith Beyond Theology: The Power of Relationship and Devotion

In his book God’s Rivals: Why Has God Allowed Different Religions? Downers Grove, Illinois: IVP Academic, 2007, Gerald R. McDermott shares the story of the Zarephath Sidonian woman who trusted the word of the prophet Elijah. Despite her dire circumstances, she acted on Elijah’s request to bake bread, even though it seemed like an impossible task. This moment often surprises readers, especially those who expect  Muktiveda to be critical of followers of other religions. McDermott observes:

“Notice that Jesus here praised the faith of a pagan and suggested that her faith was better than the faith of his Jewish neighbors. This surprises most readers, especially those who have assumed that the Bible has only negative things to say about those who believe in other religions. This little story is just one illustration of a startling feature of the Bible—that it has more to say on pagans than most of its readers have realized….But the Bible is full of surprises. For example, it suggests repeatedly (p. 28) that people outside the Jewish and Christian traditions have knowledge of God and that God’s people have learned from other traditions. Even the Bible itself shows signs of influence from other religious cultures.” (pp. 28–29)

McDermott highlights in a footnote that “Jesus praised her faith, not her pagan religion.” This raises an interesting question: from where did her faith originate? It seems her faith was not rooted in the theology of her religion but rather in her trust and recognition of Elijah as a godly person. Her faith was built on a relationship, not doctrine—a connection of mutual respect that transcended religious differences. This is where God often works: through relationships of trust, not just theological knowledge. She trusted Elijah as a man of God, not necessarily his theology.

As an Indian, I see another layer to this story: the concept of hospitality, even at great personal cost. This concept is also celebrated in the Mahabharata and illustrated in a story included in the appendix, where selfless hospitality is revered above grand rituals.  The Zarephath woman’s act of hosting Elijah, despite her scarcity, aligns with the Indian maxim atithi devo bhava—”Let your guest be your God.”

Of course, as McDermott notes:

“She was also desperate and had nothing to lose, since she and her son were doomed to die soon with or without the handful of meal. But Jesus commended her nonetheless, because of her faith in Elijah’s word, which was the word of the Lord. She had less evidence for faith than the residents of Nazareth had, but she believed that God was speaking and could be trusted.” (p. 28)

Faith in Relationships: A Personal Encounter

I was reminded of this truth at a recent wedding in Kerala. A Christian man, whom I met during the ceremony, quietly followed me from the church to the reception hall, observing me but not initiating conversation. Eventually, he began speaking to me in Hindi, as he was a retired Hindi teacher. Before I left, he quoted a Kabir couplet:

Jaati na pucho saadh ki, puch lijiye gyan

Mol karo talwar ki, parey rahney do myaan

Do not ask the caste of the wise one, instead learn what you can from him

Seek the true value of the sword, don’t bother overmuch about its sheath.

As he recited the first line, I completed the verse. He then said, “I don’t want to know your name or your faith. I know you are a man of God, and that is enough.” With a respectful Namaskaram, he left, embodying the idea that faith and respect transcend theological and cultural barriers.

The Power of Bhakti Over Theology

This encounter echoes a profound truth: bhakti (devotion) unites, while theology often divides. Bhakti fosters connection among people of different backgrounds, focusing on shared devotion rather than doctrinal differences. When theology enters the picture, it can create divisions, highlighting differences instead of commonalities. The story of the Zarephath woman demonstrates that relationships, grounded in mutual respect and shared faith, connect us more deeply than theological debates ever could.

A Critique of McDermott’s Perspective

While McDermott offers a thoughtful analysis of faith beyond traditional boundaries, his evangelical framework imposes a limitation on how far he can acknowledge the theological validity of other religions. He highlights numerous examples of non-Jewish and non-Christian individuals demonstrating profound faith, yet he maintains in his footnotes that Jesus praised their faith but not their religion. This might reflect the theological compulsion of an evangelical scholar to reconcile his observations with his doctrinal commitments.

For instance, McDermott refers to passages in the Muktiveda (e.g., Exodus 20:4–5; Isaiah 40:18–20; Acts 17:29) that criticize idol worship and non-Abrahamic traditions, framing these as inherently negative. However, he simultaneously emphasizes that the Bible has “more to say on pagans than most of its readers have realized,” pointing to examples where non-believers’ faith or actions are acknowledged positively. This duality creates a tension in his argument—on the one hand, he recognizes the value of faith outside the Christian tradition; on the other, his theological convictions compel him to reaffirm Christianity’s exclusivity.

This contradiction underscores the need for a perspective that transcends such limitations—where faith is celebrated for its relational and devotional aspects, irrespective of theological boundaries. By emphasizing the universal power of bhakti and the sanctity of hospitality, we can see how faith manifests in ways that go beyond doctrinal affiliations.

Conclusion

The story of the Zarephath woman and my personal experience at the wedding both remind us of the beauty of faith that transcends theological barriers. It’s not religious affiliation or theological knowledge that binds us but genuine devotion, trust, and respect. These principles—celebrating bhakti that unites and treating guests as divine—form the central themes of this reflection. By focusing on these shared values, we can appreciate the profound connections that faith and devotion create across cultures and traditions.

Kottayam, 29-12-2024

Appendix: Mongoose and Yudhishthira

In the Mahabharata, during King Yudhishthira’s Ashwamedha Yajna, a remarkable event involving a golden mongoose unfolds. As the grand sacrifice concludes, a mongoose with one side of its body turned gold appears and speaks in a human voice, declaring that the opulent ceremony is not equal to a small measure of powdered barley given by a poor Brahmin observing the Unccha vow.

The mongoose recounts a tale from a time of severe famine when a destitute Brahmin and his family, adhering to the Unccha vow (gleaning leftover grains from fields), come upon a small quantity of barley. As they prepare to eat after prolonged hunger, a guest arrives seeking food. Honoring the sacred duty of hospitality, the Brahmin offers his portion to the guest. When the guest remains unsatisfied, the Brahmin’s wife, son, and daughter-in-law each, in turn, selflessly offer their shares, despite their own dire hunger. After consuming the entire meal, the guest reveals himself as the god Dharma, who had come to test their virtue. Moved by their unwavering generosity, Dharma grants them a boon and fills their home with abundance, emphasizing that the true merit of a sacrifice lies in the sincerity and selflessness with which it is performed, rather than its material grandeur.

The mongoose explains that it had visited the Brahmin’s home and, upon rolling in the remnants of the powdered barley, half of its body turned golden. Since then, it has sought to turn the other half golden by witnessing a sacrifice of equal merit. However, despite attending numerous grand ceremonies, including Yudhishthira’s Ashwamedha Yajna, it has yet to find such selfless devotion and purity of heart as demonstrated by the impoverished Brahmin and his family.

This poignant story underscores the Mahabharata’s teaching that the spiritual value of a sacrifice is determined not by its extravagance but by the genuine compassion, selflessness, and righteousness of those who perform it.—From ChatGBT, 29-12-2024