The Way to Universal Grace
Part 2: Non-Christian

Last week, we explored the Christian concept of grace as part of the New Covenant, applicable to all people. Today, we’ll examine how non-Christians might be aware of God’s grace and how it manifests in various cultures and religions.

We’ve discussed the concept of grace often here in this class, and we have often noted that the concept seems to be known across ages, religions, and cultures. Today I am going to delve deeper into this idea, starting again with the story of Noah, which contains the first direct reference to grace, in the Old Testament (Genesis 6); and it appears also in the Quran (11:40). Then we’ll look at the flood stories of various other traditions, and discuss them as instances of divine grace also.

Catastrophe and Grace in the Abrahamic Traditions

While God’s gracious provision for the faithful is inherent in most if not all of the flood stories, there are some differences in interpretation, even among just the Abrahamic religions: 

• In Christianity, the flood represents God’s judgment on humanity’s sinfulness. Noah is a Christ-like “savior” in that he saved humanity from extinction—as Jesus saved humanity from extinction, through his grace. Noah was also Christ-like in being “righteous and blameless,” which is surely a state of perfection. Noah’s flood affected all of humanity—its message therefore was universal, although this appears to be overlooked or discounted in Christianity. It is certainly not highlighted.
• Judaism sees Noah as an example of God’s justice and mercy towards the righteous and obedient, and emphasizes the importance of personal responsibility and the consequences of moral choices.
• Revered Islamic scholars Ibn Abbas, Qatadah, Ibn Kathir, and Ibn ‘Atiyyah, who lived between the 5^th and 12^th centuries CE, all affirmed that Noah’s message is universal, intended for all humanity. To Islam, Noah’s message is about the consequences of obedience and disobedience to God’s commands. Obedience begets mercy and salvation—in another word, grace—represented by the Ark; while disobedience begets death, represented by the flood. 

These interpretations may be subtly different but the three Abrahamic religions all recognize the expression of God’s grace, even if the Quran doesn’t explicitly use that word. And they are far from alone: Divine grace, in the form of favor and salvation for the righteous in the face of calamitous floods, is found everywhere, in non-Abrahamic traditions as well. As we explore their flood narratives, we’ll also see striking similarities in themes of divine judgment and human wickedness.

Catastrophe and Grace in the Non-Abrahamic Traditions

1. Hinduism’s Satapatha Brahmana tells the story of a great flood in which Manu, the first human, is warned by an avatar of the god Vishnu (in the form of a fish) about an impending deluge. Manu builds a boat and ties it to the fish, which guides him to safety on a mountaintop.
2. In Mexico, the Aztec creator god Tezcatlipoca cause a great flood on the earth and only Tata and Nena, a righteous couple, survive; by hiding in a hollow log.
3. In Chinese mythology, the flood story takes place in about 2300 BC—almost at the same time as Noah’s flood according to Bishop Ussher’s chronology. But  it differs in other respects. Some accounts say the gods decide to flood the earth due to the wickedness of humanity, but other accounts say the flood was just a natural calamity. In any event, a man called Gun tried but failed to control the flood but his son, Yu, succeeded, and was rewarded by being made emperor of a new dynasty—the Xia dynasty. So depending on which account you prefer, either Mankind thwarted God’s plan to punish it, or Mankind’s human savior was deified by being made emperor, since Chinese emperors were considered to be gods.
4. The aboriginal people of Australia have several flood stories, and there is geological evidence that Australia had a large inland sea following the last Ice Age. These stories bear some remarkable similarities to Noah: One of them tells of a flood that covered the mountains and was a judgement upon evil. It was sent to destroy all men, but a few were spared.
5. Africa: The Kwaya people of Tanzania tell of a great flood that destroyed the world, with only a few people surviving.
6. Africa: The Mbuti people of the Congo speak of a great flood caused by the god Tore, with only a few people escaping by climbing trees.
7. Africa: The Maasai people of East Africa tell of a great flood caused by the god Engai, with only a few people surviving by climbing mountains.
8. Iraq: The Epic of Gilgamesh, from ancient Sumeria (part of Mesopotamia), tells the story of Utnapishtim, who builds a boat to save himself and his family from a great flood sent by the gods.
9. In another Iraqi (Mesopotamian) flood story, the god Enki warns Atrahasis of an impending flood and instructs him to build a boat to save himself and his family.
10. India: In the flood story of Manu and Matsya, the god Vishnu warns Manu of a great flood and instructs him to build a boat to save himself and all living creatures.
11. Iran: In a Zoroastrian flood story, the god Ahura Mazda warns Yima of a great flood and instructs him to build an enclosure to save himself and all living creatures.
12. Greece: Deucalion, the son of Prometheus, and his wife Pyrrha, were the only survivors of a great flood sent by Zeus to destroy humanity. The flood was caused by Zeus’ anger towards humanity’s wickedness. Deucalion and Pyrrha built a chest to save themselves and their family from the flood. After the floodwaters receded, they landed on Mount Parnassus and repopulated the earth by throwing stones behind them, which became men and women. 
13. North America: The Cheyenne tribe tells of a great flood (perhaps in the Missouri River Valley) that alters the course of their history.

These flood stories, spanning continents and millennia, reveal a universal human understanding of divine intervention, judgment, and salvation, which are all key components of or factors in what we understand as grace. Taken as a whole, then, these narratives reflect the concept of grace as it was understood at least until the time of Jesus and the New Covenant. They have four key elements in common:

1. They contain a divine warning: In many stories, a deity warns the chosen individual, demonstrating favor and communication between the divine and human.
2. Salvation is for the righteous: The survival of selected individuals or groups implies a form of divine grace extended to those deemed worthy.
3. They represent new beginnings: The post-flood world means a fresh start for humanity, and this reflects something we’ve noted in our previous discussions: The transformative nature of grace.
4. They apply universally, appearing in cultures worldwide. This strongly suggests that there is a common, cross-cultural, shared human intuition about divine grace and judgment.

(A brief note about Buddhism: Some Buddhist texts mention local flood legends or use flood imagery as a metaphor for the overwhelming nature of human suffering, but Buddhism does not have a flood story. Nevertheless, it recognizes grace-like concepts such as karma. Similarly, Confucianism talks much about ren—the concept of benevolence—a form of grace, particularly as applied by rulers—and the top ruler, the Emperor, is divine.)

The concept of grace as divine favor, mercy, and salvation appears to be universally recognized by cultures and religions worldwide. From the flood narratives of ancient Mesopotamia to the indigenous stories of Australia, we see recurring patterns of divine judgment, punishment, and salvation for the righteous. What we do not see in any of them is the unmerited grace that Jesus offers. To me, that is evidence of the concept I talked about last week, of God Becoming.  

The fact that the flood stories are universally shared narratives containing universal themes made them a powerful ally for a Becoming God, and they still provide valuable pointers to questions of the spirit—that’s precisely why we are discussing them today. Do they not point to the existence of a common human yearning for redemption? Do they not reflect a universal recognition of the transformative power of grace? Can you not see in them the unfolding of God’s plan not just in Biblical lands, but all around the globe? And does this universality of grace-like concepts not suggest a broader, more inclusive belief in God, a broader, more inclusive understanding of God, and a broader, more inclusive relationship with God than we tend to give other cultures credit for? 

Key points we’ve covered include:

1. The story of Noah and similar flood myths appear in Abrahamic religions and many other cultures globally, from Greece to China, from Africa to the Americas.
2. These narratives consistently feature themes of divine warning, salvation of the righteous, and new beginnings—all aspects of grace.
3. The universality of these themes suggests a shared human understanding or intuition about divine mercy and judgment.
4. Grace-like concepts extend beyond flood myths and appear in various forms across different religious and philosophical traditions, such as karma in Buddhism and ren in Confucianism.

This universality challenges us to broaden our understanding not only of grace but also of other cultures and other religions. It suggests (to me, it is beyond question) that God’s favor and mercy is not confined to any single religious tradition but is a fundamental aspect of a human-divine relationship that exists across all cultures.

So I invite you to consider a more inclusive view of faith and divine interaction with humanity as a whole, not just with your own faith tradition. Perhaps in recognizing the universal nature of grace, we can find common ground with people of different beliefs and cultivate a deeper appreciation for the diverse ways in which divine favor manifests across the world.

Ultimately, the universal presence of grace-like concepts in human cultures may point also to a broader, more encompassing divine plan—one that transcends geographical, cultural, and religious boundaries, uniting humanity in its common experience of divine mercy and favor. This perspective invites us to reconsider our understanding of what makes a church “catholic”, and perhaps reevaluate the positions taken by our own religious affiliations in light of this shared human experience of grace.

In conclusion: Grace, in its many forms and expressions, is a unifying thread in the tapestry of human spirituality. It reminds us of our common yearning for redemption, our shared recognition of divine favor’s transformative power, and the probability that God’s plan unfolds not just in one tradition, but in the rich diversity of human spiritual experiences worldwide.

Sharon: Worldwide, clearly, in the human experience, grace abounds. The historical perspective on culture and grace and the rooted commonalities of the stories that our ancestors share is fascinating. I think grace is a human longing, and it seems that in every generation, our spiritual walk urges us towards having grace with ourselves and grace with our neighbors. 

It is true that we now see through a glass darkly, and some of us might squirm, given the perspective and the culture that we’ve been raised in, but the reality of it is that it’s a common human drive and need that we have to be loved unconditionally and have grace infiltrate all aspects of our daily living.

David: Maybe it’s not a bad thing to squirm from time to time about things we have wrongly assumed about other people.

Carolyn: I understand that the Road to Heaven is narrow, but grace doesn’t feel as narrow to me. It was a wonderful explanation about different cultures and parts of the world. However, in the Ark story, it seems like grace is extended to only one family or a small group. I believe grace abounds for everyone who accepts Jesus. How does Noah’s Ark, a story known worldwide, relate to grace? I see a connection, but, as Sharon says, I’m looking through a clouded glass and need a bit more clarity.

David: I wondered about this as I was preparing my talk. Up to the time of Jesus, we have these common stories with similar themes: catastrophe, followed by the salvation of a few people through divine grace and mercy. Then Jesus comes along and opens it up, showing that grace is for everybody. Most flood stories, including that of Noah, share common elements: an angry God, punishment, and judgment, leading to the destruction of most people but salvation for the righteous.

Jesus changed this narrative completely, offering grace to all. This raises the question: Is Jesus’ grace unique to Christianity? Are there equivalents to this grace in other cultures and religions? I believe there are. For instance, in traditions without a flood story, like Buddhism and Daoism (which is more of a philosophy than a religion), we still find notions of universal grace akin to what Jesus spoke of.

These flood stories reflect common human fears: drowning and purgatory. Jesus’ message of grace, however, might resonate across different cultures and religions. I admit I don’t know much about these other traditions, but perhaps they also contain elements of this universal grace. I will try to answer this question next week. 

Carolyn: We recognize the Godhead as God the Father, God the Son, and the Holy Spirit in the New Testament. But in the Book of Revelation, we encounter an angry God again, similar to the God in the story of Noah. I want to understand the Godhead’s love, mercy, and grace better. I’m not sure about the unification of the Father, Son, and Holy Spirit in this context. This thought keeps mulling in my mind. I’d like to understand the God of the New Testament compared to the God of Noah’s time.

C-J: Culturally, the earth and its elements—sun, water, and soil—are vital for humanity’s survival. Water and fire are seen as purification rituals. When we consider our place on this planet and in community with others, there must be order. We create rules, rituals, and belief systems that become spiritual through a shaman or oracle, reminding people of the conditions we live within this community. These are often celebrated around seasons for planting, tending, and harvesting crops to maintain the community’s survival.

These stories often arise when there’s a degradation in moral character or idolatry. Competition for resources like food, goods, services, and land is a constant, but spiritual considerations are always present. When at peace with nature, we are at peace with God. Floods can come for many reasons, as we see with today’s climate changes. Historically, cultures might see these events as divine punishment for taking more than needed and harming the innocent, mirroring the basic tenets found in many cultures.

The continuity in these narratives makes sense, whether from nomadic tribes of 25 to 50 people or isolated communities a day’s walk from relatives. Despite disease and dangers like venomous snakes or anthrax-infected animals, they respected the basic elements of survival: sun, earth, and water, which we cannot control. It’s not about comparing a Godhead or pantheon but recognizing our insignificance in the planet’s survival. Nature can destroy humanity at any time, and we often attribute this to a godhead.

Spiritually, we deal with powers and principalities beyond our understanding, unmerited grace, and unsought war. Humans are dangerous creatures, necessitating a spiritual understanding of grace through love and self-sacrifice. We must learn to share, respect, be kind, and forgive. If we don’t, it won’t just be one community that suffers; it will be a domino effect impacting all.

Kiran: Before the destruction of the Tower of Babel, everyone had the same language and likely shared the same history and culture. Could the fragments of the Noah story found in various cultures be a relic from that time? People might have preserved this story because they were building a tower to protect themselves from another flood. This might explain why the story appears in many cultures, albeit with variations. If it were exactly the same in every culture, it would seem like it was intentionally disseminated. The differences suggest that each culture preserved the story in its own way, whether it was a local or universal flood.

I recall a sermon about the ancient Chinese word for ship, composed of three characters: eight, person, and board. This ancient word for ship literally means “eight-person board,” which is intriguing. They no longer use this character for ship today, but it’s present in ancient texts.

In Hinduism, I’ve had many discussions about grace and salvation with my non-Christian family members. I notice that two-thirds of the people don’t even think about salvation; their focus is on survival, making money, and providing for their families. This consumes their thoughts entirely. The remaining one-third do think about what happens after life. Some of them consider supernatural things because they’re not worried about daily survival, while others are concerned about their family’s future if they become ill or die.

Among this one-third, some are overwhelmed by the burden of their actions, which we call sin. In Hinduism, karma dictates that good deeds result in a higher rebirth, while bad deeds lead to a lower rebirth and suffering. The only way to escape this cycle is through intense meditation (bhakti) and worship, seeking Vishnu’s grace (Krupa) to attain moksha (liberation).

When discussing grace with Hindus, I find that they feel inadequate in their divine worship to escape the cycle of rebirth. It’s a bit like the Catholic view of grace, where both God’s part and human effort are needed. The Protestant Christian concept of grace as unmerited favor is challenging to comprehend, even for me. Reflecting on my own journey, I experienced pain for not knowing this concept and now joy for understanding it. I wish every culture had this wonderful concept of grace.

The pain people endure when their children are sick or their parents are dying is immense. I no longer experience this pain because I know something different. It took years for me to understand this grace, even as a Christian. I struggle to explain it to others, including my family. The joy and freedom that come from knowing this grace are life-changing. In this chaotic world, knowing you’re in God’s arms brings a sense of safety and peace.

I can’t go back to my old life, and it bothers me to see my family carrying so much burden. There are glimpses of grace in Hindu culture, but it’s hard for people to grasp it fully.

C-J: It all boils down to the concept of the sacred—grace and sacredness. There are many ways that cultures define and express a deity, but it’s all about the sacred. It’s about entering the metaphorical Holy of Holies. When we do that through prayer, meditation, and separation, allowing ourselves to empty out our identity and let the Holy Spirit truly inform who we are and the decisions we make, it is transformative.

I cannot imagine ever going back to that previous life, which was filled with deception, misinformation, and darkness. Once you’ve come into the light and surrendered to it, there’s no desire to return to that absence. When I feel separated from God, it creates an ache or a lack of understanding that brings me to tears. But when I feel complete and overwhelmed by the love of God, I am filled with grace and the promise that God will never leave or forsake me, will guide me, be a lamp unto my feet, meet all my needs, and I will be a witness to this love. It’s simple, profound, and life-altering.

I don’t know if only worthy people were saved. When I hear that, I wonder—was it only those who heard and intuitively went to the mountaintops, tried to escape the water, or built a craft to contain their loved ones? Or was God still present with those who didn’t make it? When I think about Sodom and Gomorrah, where it was said that if there was even one righteous person, the city would be saved, I realize we can’t fully understand why some are touched by God and others are not. Why did God say to me, “Follow me,” and allowed me to hear what others don’t? I cannot un-hear this call.

Don: On an individual basis, these narratives suggest that if I’m in the right relationship with God, I can escape—there’s an out for everybody. Even if it doesn’t seem numerically satisfying, somebody got out, and that somebody can be me if I’m in the right relationship with God. There’s a sense that if I’m on God’s side, and God’s on my side, I can find a way out, even if others can’t. This seems to be a common thread in these stories.

The other thing that occurs to me is the distinction between mercy and grace. Are mercy and grace the same thing, or is there a difference between them?

David: That thought occurred to me too. For mercy to exist, isn’t there a need for some threat or actual punishment to precede it? Mercy brings a sense of relief, but Jesus turned everything upside down. Jesus said that no one can achieve the level of righteousness required to be saved on their own. He changed the whole premise by saying none of us can make it based purely on our own merit, because of our sinful nature. There is no ark for any of us based on our deeds. 

But Jesus offers us grace, which is merciful if you accept the notion of being lost without it. We’re all sinners, and none of us would be saved without the grace and mercy that God provides through Jesus. Before Jesus, this grace wasn’t available, which ties back to the idea of an angry God in the Old Testament versus the more merciful nature we see with Jesus.

Carolyn: If we look at John 3:16-17, we see concrete promises of God’s grace: “God so loved the world that all who believe in him will be saved” and “God came not into the world to condemn.” These verses highlight the grace that God offers, which can seem at odds with the idea of an angry God if we’re not careful in our interpretation.

Reinhard: To me, the distinction between mercy and grace is important. Mercy involves a personal relationship, like when a man came to Jesus and asked for mercy. It’s about God’s goodness given directly to an individual. Grace, on the other hand, is a universal blessing available to everyone who accepts it. Mercy is more interpersonal, while grace is a broader, universal gift.

Regarding the commonality of the Noah story across cultures, it’s fascinating. But do these cultures understand the background of the event, why God caused the flood? It was the biggest natural disaster recorded, meant to renew the Earth and establish a new line of people, starting with Noah, leading to Abraham and the chosen people. The people of Noah’s time were considered wicked, against God’s will, which led to the flood as a form of divine deterrence and renewal.

The story of Noah serves as a reminder of God’s power and the importance of staying close to Him. Jesus mentions in Matthew 24 that in the end times, people will be busy with life until the sudden arrival of judgment, just like in Noah’s time. The rainbow after the flood is a covenant, a promise that God will not destroy the Earth with a flood again, and it reminds us of God’s mercy and faithfulness. We need to maintain our relationship with God and remain faithful, anticipating the promise of the second coming.

Robin: Might grace be a spiritual extension born out of love, while mercy is perhaps a more physical extension of love? To have either one, wouldn’t you need to have love to begin with? Maybe I’ve just muddied the waters further!

Michael: Christians might not like to hear this, but the motif of a son of a deity who comes to earth and sacrifices himself is present in many religions, some now extinct. Joseph Campbell discusses this. It doesn’t make it less fascinating. 

I agree that these stories share many motifs, such as the flood and the saving part through the Son of God. This speaks a lot to our shared psychology and experiences as humans, despite our differences.

David: One of the problems is that we’re often unaware of the context of other flood stories or their points of view. We’re even less aware of the context in which these stories arise. But I believe that, as humans, there were likely Aboriginal Australians sitting around fires 6,000 years ago, discussing spiritual matters and their own flood stories, wondering about things like grace. This isn’t just a modern preoccupation; it’s something that has fascinated people across all times and cultures. Realizing this should make us less insular and more accepting of others.

Next week, Kiran and I will be presenting some thoughts on divine grace and its analogues across religions and philosophies

* * *