Religion and peacebuilding

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Symbols of various faiths Religijne symbole0.png
Symbols of various faiths

Religion and peacebuilding refer to the study of religion's role in the development of peace.

Contents

Nathan C. Funk and Christina J. Woolner categorize these approaches into three models. The first is “peace through religion alone”. This proposes to attain world peace through devotion to a given religion. Opponents claim that advocates generally want to attain peace through their particular religion only and have little tolerance of other ideologies. The second model, a response to the first, is “peace without religion”. Critics claim that it is overly simplistic and fails to address other causes of conflict as well as the peace potential of religion. It is also said that this model excludes the many contributions of religious people in the development of peace. Another critique claims that both approaches require bringing everyone into their own ideology.

The third and final approach is known as “peace with religion”. This approach focuses on the importance of coexistence and interfaith dialogue. [1] Gerrie ter Haar suggests that religion is neither inherently good nor bad for peace, and that its influence is undeniable. [2] Peace with religion, then, emphasises promoting the common principles present in every major religion.

A major component of religion and peacebuilding is faith-based non-governmental organizations (NGOs). Douglas Johnston points out that faith-based NGOs offer two distinct advantages. The first is that since faith-based NGOs are very often locally based, they have immediate influence within that community. He argues that “it is important to promote indigenous ownership of conflict prevention and peacebuilding initiatives as early in the process as possible.” The second advantage Johnston presents is that faith-based NGOs carry moral authority that contributes to the receptivity of negotiations and policies for peace. [3]

Judaism and peacebuilding

Hebrew Bible

The Hebrew Bible contains many sources for religious peacebuilding. Some of which include:

Christianity and peacebuilding

Blessed are the Peacemakers (1917) by George Bellows Blessed are the Peacemakers.gif
Blessed are the Peacemakers (1917) by George Bellows

Project Ploughshares

Project Ploughshares is a Canadian non-government organization concerned with the prevention of war, the disarmament of weapons, and peacebuilding. Though it is an agency of the Canadian Council of Churches and is sponsored by the nine national churches of Canada, Project Ploughshares is run by and for people of a variety of different faith backgrounds. Project Ploughshares works with various NGOs operating abroad to develop research and complete analyses of government policies. [4] In the past, Project Ploughshares' work has included meeting with prime ministers to discuss nuclear disarmament, establishing and coordinating an agency for disarmament and security of the Horn in Africa, working with the UN and NATO on policy-making, and publishing research papers, one of which was endorsed by over 40 000 Canadians and had a serious influence over Canada's decision not to declare war on Iraq. [5]

Project Ploughshares takes its name from Isaiah 2:4 where it is written "God shall judge between the nations, and shall decide for many peoples; and they shall beat their swords into ploughshares, and spears into pruning hooks; nation shall not lift up sword against nation; neither shall they learn war any more." [6]

Pax Christi

Pax Christi is the "official international Catholic peace movement" as recognized by Pope Pius XII in 1952. [7]

It was founded after World War II as reconciliary movement by French citizens including Bishop Pierre-Marie Théas of Tarbes and Lourdes. First goal was the reconciliation between France and Germany; the German branch or section later concentrated on reconciliation with Poland and initiated the foundation of the de:Maximilian-Kolbe-Werk.

Today the Pax Christi network membership is made up of 18 national sections and 115 Member Organizations working in over 50 countries, focusing on five main issues: human rights, human security, disarmament and demilitarisation, just world order, and religion and peace.

The Baháʼí Faith and peacebuilding

The Baháʼí Faith requires believers to avoid prejudice in daily life, to be friendly to people of all religions, social statuses, nationalities or various cultural traditions. At the nation's level, it calls for negotiation and dialogue between country leaders, to promote the process of world peace. For world peace, the Baháʼí Faith has the notion of "the Lesser Peace" and "the Great Peace". The previous one is considered the level of political peace, that a peace treaty is signed, and wars are eliminated; the latter refers to God's kingdom on earth, the world reaches its unity and in cooperation, all world's people uses an auxiliary language, a unified currency system, achieves economic justice, a world tribunal is available, and massive disarmament of all countries.

Bahá'u'lláh, the founder of the Baháʼí Faith, discouraged all forms of violence, including religious violence, writing that his aim was to: ``quench the flame of hate and enmity" and that the ``religion of God is for love and unity; make it not the cause of enmity or dissension." [8] He warned of the dangers of religious fanaticism describing it as a ``world devouring fire", [9] prohibited holy war, [10] and condemned the shedding of blood, the burning of books, the shunning of the followers of other religions and the extermination of communities and groups. [11] Bahá'u'lláh promoted the concept of the oneness of the world and human beings describing the Earth as "but one country, and mankind its citizens". [12] Bahá'u'lláh identified the elimination of disunity as a necessary pre-requisite to peace. "The well-being of mankind, its peace and security, are unattainable unless and until its unity is firmly established." [13]

In 1985, as a contribution to the 1986 International Year of Peace, the international governing body of the Baháʼí Faith, the Universal House of Justice, released a major statement on the promotion of peace, that was distributed worldwide by the Baháʼí community. The statement sets out an analysis and strategy for creation of a more peaceful world. It identifies the following barriers to peace: racism, economic injustice, uncontrolled nationalism, religious strife, inequality between man and women, an absence of universal education, and the need for an international auxiliary language. The statement concludes with a call for establishment of the "oneness of humanity", a call which implies "no less than the reconstruction and the demilitarization of the whole civilized world — a world organically unified in all the essential aspects of its life, its political machinery, its spiritual aspiration, its trade and finance, its script and language, and yet infinite in the diversity of the national characteristics of its federated units." [14]

Buddhism and peacebuilding

Buddhist scripture

Hatred does not cease by hatred, but only by love. This is the eternal rule. StandingBuddha.jpg
Hatred does not cease by hatred, but only by love. This is the eternal rule.
Nhat Hanh at Hue City airport on his 2007 trip to Vietnam (aged 80) Thich Nhat Hanh.JPG
Nhat Hanh at Hue City airport on his 2007 trip to Vietnam (aged 80)

Engaged Buddhism

Engaged Buddhism is a term coined by Thich Nhat Hanh in the 1960s to describe a more socially active form of Buddhism. Originating during the Indochina Wars with Nhat Hanh and the Unified Buddhist Church, adherents of Engaged Buddhism became participants in the war, not against the Americans or the Vietnamese, but against the violence itself, which they saw as unnecessary. They attempted to draw attention to the injustices of the war by placing themselves directly between the lines of battle and even engaging in self immolation. [15]

Engaged Buddhism represents a socially aware non-violent movement within the larger Buddhist community. Inspired by the Buddhist tradition of the Peace Wheel and the teachings of non-violence of Siddhartha Gautama, Engaged Buddhism has since spread to other conflicts in other countries, with groups in Tibet, struggling for self-determination; in Burma and Cambodia, advocating for human rights; in Sri Lanka, promoting the Sarvodaya Shramadana Movement; and in India, working with untouchables. [16] The group has also since opened up churches in the Western world. [17]

See also

Related Research Articles

<span class="mw-page-title-main">Baháʼí Faith</span> Abrahamic religion established in the 19th century

The Baháʼí Faith is a religion founded in the 19th century that teaches the essential worth of all religions and the unity of all people. Established by Baháʼu'lláh, it initially developed in Iran and parts of the Middle East, where it has faced ongoing persecution since its inception. The religion is estimated to have five to eight million adherents, known as Baháʼís, spread throughout most of the world's countries and territories.

<i>Kitáb-i-Aqdas</i> 1873 Baháʼí religious text by Baháʼulláh

The Kitáb-i-Aqdas is the central religious text of the Baháʼí Faith, written by Baháʼu'lláh, the founder of the religion, in 1873. Though it is the main source of Baháʼí laws and practices, much of the content deals with other matters, like foundational principles of the religion, the establishment of Baháʼí institutions, mysticism, ethics, social principles, and prophecies. In Baha'i literature it is described as "the Mother-Book" of the Baháʼí teachings, and the "Charter of the future world civilization".

<span class="mw-page-title-main">Universal House of Justice</span> Elected institution governing the worldwide Baháʼí community

The Universal House of Justice is the nine-member supreme ruling body of the Baháʼí Faith. It was envisioned by Baháʼu'lláh, the founder of the Baháʼí Faith, as an institution that could legislate on issues not already addressed in the Baháʼí writings, providing flexibility for the Baháʼí Faith to adapt to changing conditions. It was first elected in 1963, and subsequently every five years, by delegates consisting of the members of Baháʼí National Spiritual Assemblies throughout the world.

<span class="mw-page-title-main">World peace</span> Ideal of freedom, peace, and happiness among and within all nations and people

World peace is the concept of an ideal state of peace within and among all people and nations on Planet Earth. Different cultures, religions, philosophies, and organizations have varying concepts on how such a state would come about.

<i>Kitáb-i-Íqán</i> Primary Baháʼí text, written by Baháʼulláh in 1861

Kitáb-i-Íqán is one of many books held sacred by followers of the Baháʼí Faith; it is their primary theological work. One Baháʼí scholar states that it can be regarded as the "most influential Quran commentary in Persian outside the Muslim world," because of its international audience. It is sometimes referred to as the Book of Íqán or simply The Íqán.

Riḍván is a twelve-day festival in the Bahá'í Faith, commemorating Bahá'u'lláh's declaration that he was a Manifestation of God. In the Bahá'í calendar, it begins at sunset on the 13th of Jalál, which translates to the 20th or 21st of April, depending on the date of the March equinox. In 2023 it will be celebrated on 21 April. On the first, ninth and twelfth days of Ridván, work and school should be suspended.

The following is a basic timeline of the Bábí and Baháʼí religions emphasizing dates that are relatively well known. For a more comprehensive chronology of the timeline, see the references at the bottom.

In the Baháʼí Faith there are two covenants, deemed the 'greater' and 'lesser'. The greater covenant refers to an agreement of progressive revelation: that God will send messengers about every thousand years, and it is humanity's duty to recognize them and respond to their teachings. The lesser covenant is the agreement between the faith's founder, Baháʼu'lláh, and his followers, regarding the succession of leadership and the maintenance of unity.

Spiritual Assembly is a term given by ʻAbdu'l-Bahá to refer to elected councils that govern the Baháʼí Faith. Because the Baháʼí Faith has no clergy, they carry out the affairs of the community. In addition to existing at the local level, there are national Spiritual Assemblies. Spiritual Assemblies form part of the elected branch of the Baháʼí administration.

Baháʼí laws are laws and ordinances used in the Baháʼí Faith and are a fundamental part of Baháʼí practice. The laws are based on authenticated texts from Baháʼu'lláh, the founder of the Baháʼí Faith, and also includes subsequent interpretations from ʻAbdu'l-Bahá and Shoghi Effendi, and legislation by the Universal House of Justice. Baháʼí law is presented as a set of general principles and guidelines and individuals must apply them as they best seem fit. While some of the social laws are enforced by Baháʼí institutions, the emphasis is placed on individuals following the laws based on their conscience, understanding and reasoning, and Baháʼís are expected to follow the laws for the love of Baháʼu'lláh. The laws are seen as the method of the maintenance of order and security in the world.

<i>Tablets of Baháʼulláh Revealed After the Kitáb-i-Aqdas</i> Selected texts of Baháʼulláh, founder of the Baháʼí Faith

The Tablets of Baháʼu'lláh Revealed After the Kitáb-i-Aqdas are selected tablets written by Baháʼu'lláh, the founder of the Baháʼí Faith, and published together as of 1978. The current edition bears the title Fountain of Wisdom: A Collection of Writings from Baháʼu'lláh.

Ḥuqúqu'lláh is a voluntary wealth tax paid by adherents of the Baháʼí Faith to support the work of the religion. Individuals following the practice calculate 19% of their discretionary income and send it to the head of the religion, which since 1963 has been the Universal House of Justice.

Baháʼí literature covers a variety of topics and forms, including scripture and inspiration, interpretation, history and biography, introduction and study materials, and apologia. Sometimes considerable overlap between these forms can be observed in a particular text.

The writings of founding members of the Bahá'í Faith include prophetic statements of future events, some of which are viewed by Bahá'ís as having been fulfilled. According to Bahá'í belief, there have been individuals throughout history who were Manifestations of God, who founded major world religions and had certain supernatural powers, such as the ability to prophesy. The belief in fulfilled prophecies is presented by Bahá'í authors to demonstrate the validity of Bahá'u'lláh's claim to divinity.

Gleanings from the Writings of Baháʼu'lláh is a compilation of selected tablets and extracts from tablets by Baháʼu'lláh, the founder of the Baháʼí Faith. Shoghi Effendi, Guardian of the Baháʼí Faith from 1921 to 1957, made the selection and performed the translation, which was first published in 1935.

Naw-Rúz is the first day of the Baháʼí calendar year and one of eleven holy days for adherents of the Baháʼí Faith. It occurs on the vernal equinox, on or near March 21, which is also the traditional Persian New Year.

The teachings of the Baháʼí Faith regard Buddhism as a religion founded by a Manifestation of God, and Baháʼu'lláh as the expected Maitreya Buddha. The authenticity of the current canon of Buddhist scriptures is seen as uncertain. In recent years there has been an increase in the number of Baháʼís from Buddhist background.

<span class="mw-page-title-main">Baháʼí Faith and Hinduism</span>

Hinduism is recognized in the Baháʼí Faith as one of nine known religions. Krishna is included in the succession of Manifestations of God.

The following outline is provided as an overview of and topical guide to the Baháʼí Faith.

The Festivals of the Twin Birthdays or the Twin Holy Birthdays refers to two successive holy days in the Baháʼí calendar that celebrate the births of two central figures of the Baháʼí Faith. The two holy days are the birth of the Báb on the first day of Muharram in the Islamic calendar and the birth of Baháʼu'lláh on the second day of Muharram.

References

  1. ↑ Nathan C. Funk and Christina J. Woolner, "Religion and Peace and Conflict Studies," in Critical Issues in Peace and Conflict Studies, ed. Thomas Matyok, Jessica Senehi, and Sean Byrne (Toronto: Lexington Books, 2011), pp 351-358.
  2. ↑ Gerrie ter Haar, "Religion: Source of Conflict or Resource for Peace?" in Bridge or Barrier: Religion, Violence and Visions for Peace, ed. Gerrie ter Haar and James J. Busuttil (Leiden, The Netherlands: Brill, 2005), pp. 18-36
  3. ↑ Douglas Johnston, "Faith-Based Organizations: The Religious Dimension of Peacebuilding." in People Building Peace II: Successful Stories of Civil Society, ed Paul van Tongeren, et al (Boulder, CO: Lynne Rienner, 2005), pp. 209-218
  4. ↑ "FAQ" . Retrieved 11 September 2017.
  5. ↑ "Accomplishments" . Retrieved 11 September 2017.
  6. ↑ "About Us" . Retrieved 11 September 2017.
  7. ↑ Dennis, Marie, “Pax Christi International” Archived 2014-03-04 at the Wayback Machine ‘’CMSM Forum," Summer 2008
  8. ↑ Kitab-i-Ahd.
  9. ↑ Gleanings from the Writings of Baha'u'llah. p. 288.
  10. ↑ Tablets of Baha'u'llah Revealed after the Kitab-i-Aqdas, Bisharat. p. 21.
  11. ↑ Tablets of Baha'u'llah Revealed after the Kitab-i-Aqdas, Tablet of the World. p. 91.
  12. ↑ Tablets of Baha'u'llah Revealed after the Kitab-i-Aqdas, Tablet of Maqsud. p. 167.
  13. ↑ Gleanings from the Writings of Baha'u'llah. p. 286.
  14. ↑ The Promise of World Peace.
  15. ↑ Christopher S. Queen, "The Peace Wheel: Nonviolent Activism in the Buddhist Tradition," in Subverting Hatred: The Challenge of Nonviolence in Religious Traditions, ed. Daniel L. Smith-Christopher (Cambridge, MA: Boston Research Center for the 21st Century, 1998)pp38-43
  16. ↑ Christopher S. Queen, "The Peace Wheel: Nonviolent Activism in the Buddhist Tradition," in Subverting Hatred: The Challenge of Nonviolence in Religious Traditions, ed. Daniel L. Smith-Christopher (Cambridge, MA: Boston Research Center for the 21st Century, 1998)pp39
  17. ↑ Christopher S. Queen, "The Peace Wheel: Nonviolent Activism in the Buddhist Tradition," in Subverting Hatred: The Challenge of Nonviolence in Religious Traditions, ed. Daniel L. Smith-Christopher (Cambridge, MA: Boston Research Center for the 21st Century, 1998)pp38
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