TruthBook Religious News Blog

Sat January 26, 2008

Our Faiths

Q: My daughter told us on her last visit that she converted to Baha'i. Her father was upset with her conversion to a Muslim religion, but she said Baha'i is not Muslim. Can you tell us about Baha'i, please?

— Bette, Oklahoma City

A: As far as religions go, Baha'i (pronounced buh-HI) is new to the world stage, emerging as a separate faith in 1866 while its founder, Bahaullah, was exiled in Turkey from his homeland of Iran.

The Baha'i faith developed out of Babism, which emerged from Shia Islam during the 1840s. Coming from a certain religious tradition does not mean a sect retains the older faith's practices and beliefs. Christianity developed from Judaism, but the two faith families are distinct. Baha'i is even more distinct from Islam.

Followers of the Baha'i faith divide their teachings into two main groups: religious and social. On the religious side, the tradition teaches God is too complex for people to know fully, but He reveals parts of Himself through various manifestations of God that have appeared on Earth throughout history. Among these manifestations was Adam, who in Baha'i understanding was not the first person. Instead, he was the first revelation given to the world's people of God's characteristics and His desires for humanity.

God progressively has revealed more and more about Himself and human purpose through later manifestations, including Abraham, Moses, Krishna, Jesus, Muhammad and Bahaullah. Each manifestation adds to humanity's understanding about God and the universe, according to the Baha'i faith. Each manifestation also deals with issues unique to the time and culture where he appears.

A consistent message from each manifestation has been to say humanity's purpose is to know, love and worship God.

The faith rejects belief in a devil, saying evil is solely the choice of people who attempt to remove themselves from God's presence. Without a separate evil being, each person is responsible for his or her actions.

While the Baha'i believe in an afterlife, they say no living person has enough information to speak definitively about what that existence entails. They also reject the ideas of separate heavens and hells, saying heaven is spiritual nearness to God and hell is separation from God.

On the social side, the tradition looks to Bahaullah's writings for direction. In "Tablets,” he said the world's people are "the leaves of one tree and the drops of one ocean” but prevented from treating each other as brothers and sisters by social and political divisions.

"The well-being of mankind, its peace and security, are unattainable unless and until its unity is firmly established,” Bahaullah wrote. This unity requires equality in treatment of all people, and the group's social agenda works toward equality with an ultimate aim of unity.

Following this teaching, the faith says men and women are equal in God's eyes; therefore, the sexes must have the same legal, political and educational rights. Education also is considered vital to the Baha'i goal of all the world's peoples sharing equally in God's provision of resources and opportunities. The poor must receive schooling that at least teaches reading, writing and the skills necessary to hold a productive job, according to Baha'i doctrine.

Toward this same goal of sharing Earth's bounty, the Baha'i contend extreme wealth and extreme poverty should be abolished by requiring businesses to share profits with their employees and by establishing tax laws to take excess funds from the wealthy and give them to the poor.

All of this looks forward to God's desire for the unification of all humanity, the Baha'i faith teaches. As people have grown from clans to tribes to city-states to nations, so they will eventually unite into one world. To realize God's goal for humanity, the world must develop a single governmental structure and a universal language. The Baha'i work for world unification and urge learning a "supplemental language” to facilitate communication around the globe but not to replace all other tongues.

While the faith emerged in the Middle East and had some success in establishing itself in the United States during the 19th century, today most of its 1.5 million adherents are found in Africa, South Asia and Latin America — commonly referred to as the Third World. The religion's headquarters is in Acre, Israel, where the Universal House of Justice, its ruling body, sits.

Labels: Baha'i, faith, God, religion, Shia Islam, society, unity

Permalink | Link to External Source Article

Friday, August 10, 2007

Inter-faith dialogue

LIVE’N’LEARN

Tariq Ramadan took part in a debate on inter-faith dialogue two weeks ago.
The dialogue between the panel of three (Tariq Ramadan, Soondursun Jugessur, Michael Atchia) some days ago and the audience (at Q-Bornes Town Hall under the auspices of the Conseil des religions) pointed to these:

? Inter-faith dialogue is possible and desirable;

? it is a vehicle for the spiritual and moral dimension in society, the family and an important factor for peace in the world;

? it must include everyone, even those with no declared faith and agnostics;

? it must go to villages and suburbs, to those in need, the masses, the young, and not remain among the elite and already convinced.

?Rooted in one’s own faith (which each must deepen), inter-faith dialogue enables each one to reach out, know, understand and share in other faiths, with huge results for everyone’s ability to better serve society and live in peace.

What is inter-faith dialogue?

The term refers to “co-operative and positive interaction between people of different religious traditions”. Its aim is to unite global communities by sharing common elements, while accepting the differences (in religion and culture) to achieve harmony and enable people to live in peace.

A changing world

The face of religion on Planet Earth is rapidly changing. As a result of world-wide movements of people (whether for tourism, international workforces or immigration), most cities and many countries are fast becoming environments of multicultural and multi-faith environments, not to mention multilingual, as is the case in that inner London primary school where there are kids totalling 56 mother tongues, besides English! This worldwide movement of people has provoked a meeting of cultures and religions, a new phenomenon in history.

This historic encounter of religions is accompanied by another remarkable process: the interfaith dialogue movement. People belonging to the great faiths of the world are now talking to one another and understanding one another as never before, rather strongly contrasting with the set image of religion as a source of friction, conflict, terrorism (refer to the times of conflicting relationships in history between Christians-Muslims, Muslims-Hindus, Jews-Muslims, Catholics-Protestants, Christianity and science, etc.

New visions

I will take the concept of peace as an example: a typical western definition is that peace equals “freedom from war or violence” (Oxford dictionary). Peace activists in the west (and indeed the world over) prefer the eastern view of peace as a state of accord, understanding, harmony, fellowship, tranquillity, serenity, order, a state of non violence, unaggressiveness and uncontentious behaviour, as a state of plenty, of health, of happiness, etc. That definition combines elements from different religious traditions, as a sort of inter-faith, operational and multi-faceted. The former (Oxford definition) understandably arises from the aftermath of two World Wars, at the end of which peacetime was celebrated, after 80 million unnecessary deaths!

Religion and secularism

We must differentiate here between lip-service to religion (or the blind practices of formulae/rites, whether in Christianity, Islam, Hinduism, Buddhism, Judaism or any of the hundreds of new faiths-sects-religions) and being a true believer in search of meaning to life, essential values to live by and the intimate relationship with God. This is a paramount difference between wearers of the signs and badges of a religion and believers, who are always humble in the face of the immensity of the universe and the universal.

Modern society is fast replacing all references to revelations from sacred books or guidance for life obtained from divine inspiration by a huge set of secular laws, rules and regulations. But these belong to two different spheres, which can certainly co-exist. For example, most states are secular, meaning that affairs are conducted without reference to one or any religion. This is the case in France, India, the USSR of old, China, Mauritius, according to the Constitution. But surely and certainly those men and women elected or appointed to do the job can be (and should be) people of faith (not necessarily religious people).

The difficulty arises when a state defines itself as an Islamic State (Saudi Arabia, Pakistan), a Jewish state, a Hindu kingdom (Nepal until recently), a Buddhist one (Tibet, until 1950) or any of the numerous Christian kingdoms of Europe from the middle ages into the 20th century, with sequels showing in the struggle between Catholic and Protestants in Northern Ireland.

So, homage must be paid to movements like those of Mother Teresa or that of the Brahma Kumaris. Each is inspired by one religion (Christianity and Hinduism respectively) but are universal in their openness to all and service to all.

We therefore see the necessity of inter-faith as well as inter-cultural dialogue in modern society. This dialogue can be a determinant factor for the ability of communities to live in peace and harmony, especially important in multi-religious societies like ours and in recent years in very many societies.

As a man of science, I am searching for truth, I try to understand the mechanisms and processes operating in nature. I do this purely by using the experimental method of observation, detached, neutral objective. Such is the scientific method, the example par excellence of secularism. It is only at this price that science can produce results which can then be applied to improve the quality of life of man. As a believer, I have neither nightmares nor conflicts between my work as a scientist and the grace of God in my life. The key word that comes to mind is complementarity.

The spiritual dimension is an integral part of true and complete education, no doubt about that! How does this operate in school systems is an ongoing and difficult subject. Extremes are regrettable, such as in French state schools where religion is ”out-of-bounds” or in some religious schools where adhesion to a given faith is a must. In both cases faith (which is a way of life “proposed”, not “imposed’ ) can develop freely. The experiment conducted by some of us (including Henri Souchon) in the QEC of the 1970s is still vivid in the minds of many: side by side with sectoral religious education (each one in her own faith), we devised and proposed courses in the encounter of religions, an attempt to learn the “facts and deeper meaning” of the religions of others. This was in a small way a good beginning to inter-faith dialogue. Where has this dialogue reached now?

Labels: culture, interfaith, Michael Atchia, peace, religion, science, society

Permalink | Link to External Source Article

Friday, May 18, 2007

Why Religion (Still) Matters

by Gary Bauer

Posted: 05/18/2007

Sociologist Seymour Martin Lipset devoted a lifetime to studying what made America different. Like Tocqueville a century earlier, Lipset discovered that America's exceptionalism-what set Americans apart most distinctly from their European cousins-was founded on a set of values deeply rooted in religious practice. This religiosity was not only preeminent in shaping America's national character, but also elemental to understanding its unparalleled prosperity.

Lipset's observation about the indispensability of religious practice to American life came to mind recently with the release of a study on the societal benefits of religion. Released last December, "Why Religion Matters Even More: The Impact of Religious Practice on Social Stability," has not gotten a lot of publicity in the media; but its findings are increasingly relevant, especially now as debates over religion's proper role in society continue to rage, and as the impact of religion on our politics has emerged as a decisive national campaign issue.

Authored by Pat Fagan, William H.G. Fitzgerald Research Fellow in Family and Cultural Issues at the Heritage Foundation, the report examines the last ten years of empirical research on the effects of religion on a host of social indicators.

Fagan's conclusion? Religion has never mattered more: to individuals, families and society at large.

Consider these findings:

* Research shows marriages in which both spouses frequently attend religious services are 2.4 times less likely to e nd in divorce than marriages in which neither spouse worships. In fact, researchers at Duke University Medical School found that religious attendance is the
most important predictor of marital stability.

* One study discovered that men who attend religious services at least weekly were more than 50% less likely to commit an act of violence against their wives than were peers who attended only once a year or less.

* W. Bradford Wilcox of the University of Virginia found that a father's religious attendance was positively associated with his involvement in activities with his children, such as one-on-one interaction, having dinner with his family, and volunteering for youth
activities. In fact, fathers' frequency of religious attendance was a stronger predictor of paternal involvement with their children than employment and income-the factors most frequently cited as pivotal.

* Research b y Arthur Brooks of Syracuse University highlighted the robust relationship between religious practice and charitable giving. In a general survey population religious individuals were 40% more likely than their secular counterparts to give money to charity and more than twice as likely to volunteer.

* Eighty-seven% of over 100 studies reviewed concluded that religious practice is significantly correlated with reduced incidence of suicide and depression.

Research further shows that, as Fagan explained in a recent interview, "the single biggest new finding was the effect of religious practice on the poor. There is an intriguing indication that they benefit more than those with more income, and benefit significantly." Religion's impact on the poor, studies reveal, is especially compelling on outcomes related to drug use, academic progress and juvenile delinquency.

In one study of young males from impoverished inner-city Chicago and Philadelphia, for instance, researchers found that a high level of religious attendance was associated with a 46% reduction in the likelihood of using drugs, a 57% reduction in the probability of dealing drugs and a 39% decrease in the likelihood of committing
a non drug-related crime.

Fagan's research demonstrates that, on an entire range of outcomes-from domestic abuse, educational attainment and marital stability to substance abuse, violent crime and even immigrant assimilation-the practice of religion is a powerful predictor of personal wellbeing and societal stability.

Some may wonder how religion can have such a profound effect on so many seemingly unrelated social indicators. It is because, as Fagan explained, religious practice transforms people at a fundamental level. "It changes the man or woman, not the outcome. The changed man or woman then has many different manifestations of their changed self...in their relationships with others, with work, with material things, in family life, in citizenship. They don't set out to do things differently. They set out to be different persons, and then we see all these different changes."

That's a point worth repeating. Religious practice extends beyond mere inputs and outputs, moving deeper to change hearts and minds, and foster values like charity, humility, patience, prudence and compassion, which in turn affect the decisions people make and, thus, the outcomes they experience.

In the end, Fagan's research reveals, in his words, "a steadily growing body of evidence from the social sciences [that] demonstrates that regular religious practice benefits individuals, families and communities, and thus the whole nation."

It also highlights a paradox that even casual observers of American life can appreciate: At a time when many politicians rail against the infusion of religion into public life, science is establishing religious practice to be a potent antidote to many of our most entrenched social problems.

Labels: charity, families, Martin Lipset, religious practice, society, the poor, values