Dr. Wayne Oakley
Assistant Deputy Minister
Department of Education
P.O. Box 8700
St. John's
NF        A1B 4J6

Dear Dr. Oakley

The Spiritual Assembly of the Bahá'ís of St. John's is pleased to accept your invitation to comment on the Interim Edition of the Curriculum Framework for the new Religious Education course. In order to put our responses to the questions in the "Reaction ..." document in the proper context, the enclosed submission provides:

• An overview of our perspective of the role of religion in society,
• Our perspective on the context for religion in education,
• Our response to the Department's invitation, and
• Supplemental material helpful to understanding the Bahá'í perspective.

We would be available to answer any follow-up questions you or your staff might have.

We wish to acknowledge, and express our appreciation for, the substantial efforts of the Department of Education in moving forward with this Curriculum. Please be assured of our prayers and best wishes for your success.

Yours sincerely

Elizabeth Rochester
Secretary
The Spiritual Assembly of the Bahá'ís of St. John's

CONTENTS

1. Introduction and Background

2. The Context for Religious Education

a. The Foundations of Religion

b. The Purpose of Religion

c. The Nature of Man, Free Will and Choice

d. The Education of Mankind

e. The Education of Children

3. Response to the Questions

4. References

5. Appendices

1. The Golden Rule

2. The Imperative for Moral Education

3. Bahá'í Holy Days

4. Bahá'í Consultation

1.   Introduction and Background

In response to the Department of Education's call for reaction to the Interim Edition of the Curriculum Framework for the new course on Religious Education, the Spiritual Assembly of the Bahá'ís of St. John's is pleased to present our views arising from our conviction and experience. As a matter of record, in April 1991 we offered a Submission to the Royal Commission of Inquiry into the Delivery of Programs and Services in Primary, Elementary, Secondary Education; copies of our April 1991 Submission can be made available on request.

The Assembly concurs with the central theme of the Draft Curriculum that, in its references to "the spiritual side of humanity and in an Ultimate Reality", implicitly recognizes the one Creator, and hence that all of the world religions must have a common source.

The acknowledgement of this fact and the education of our children in this reality, could reduce or eliminate so many of the problems facing our world today. One example of this common heritage of the world's religions is found in the occurrence of the Golden Rule in the core spiritual truths of all of the religions. Examples of these statements are included in Appendix 1.

The fundamental objectives of a religious education, in our view, is to teach children to be citizens of the world, to be knowledgeable of spiritual truths, to value themselves and others as spiritual beings, and capable of showing respect and appreciation for the great religions of the world. Another objective is to teach children to know themselves as created by God, with gifts and capacities which must be discovered, developed and honed to the service of God and humanity.

Writing about the role of the human spirit, the development of civilization and the role of religion in society, the supreme governing body of the Bahá'í Faith had the following comments that are part of a 1985 statement "To the Peoples of the World". These ideas provide an essential foundation for the religious education of children, envisioning our children as the developers of the next stage of our civilization.

"The endowments which distinguish the human race from all other forms of life are summed up in what is known as the human spirit; the mind is its essential quality. These endowments have enabled humanity to build civilizations and to prosper materially. But such accomplishments alone have never satisfied the human spirit, whose mysterious nature inclines it towards transcendence, a reaching towards an invisible realm, towards the ultimate reality, that unknowable essence of essences called God. The religions brought to mankind by a succession of spiritual luminaries have been the primary link between humanity and that ultimate reality, and have galvanized and refined mankind's capacity to achieve spiritual success together with social progress.

"No serious attempt to set human affairs aright, to achieve world peace, can ignore religion. Man's perception and practice of it are largely the stuff of history. An eminent historian described religion as a "faculty of human nature". That the perversion of this faculty has contributed to much of the confusion in society and the conflicts in and between individuals can hardly be denied. But neither can any fair-minded observer discount the preponderating influence exerted by religion on the vital expressions of civilizations. Furthermore, its indispensability to social order has repeatedly been demonstrated by its direct effect on laws and morality.

"Writing of religion as a social force, Bahá'u'lláh said: "Religion is the greatest of all means for the establishment of order in the world and for the peaceful contentment of all that dwell therein." Referring to the eclipse or corruption of religion, he wrote: "Should the lamp of religion be obscured, chaos and confusion will ensue, and the lights of fairness, of justice, of tranquillity and peace cease to shine." In an enumeration of such consequences the Bahá'í writings point out that the "perversion of human nature, the degradation of human conduct, the corruption and dissolution of human institutions, reveal themselves, under such circumstances, in their worst and most revolting aspects. Human character is debased, confidence is shaken, the nerves of discipline are relaxed, the voice of human conscience is stilled, the sense of decency and shame is obscured, conceptions of duty, of solidarity, of reciprocity and loyalty are distorted, and the very feeling of peacefulness, of joy and of hope is gradually extinguished." (12)

This theme has been further explained in a recent article in One Country, the quarterly publication of the Bahá'í International Community. Entitled The Imperative of Moral Education, this article very effectively outlines the need for a basic framework for moral development - once we look beyond the differences in religious ritual, cultural practice or theological dogma that have blinded so many to the inherent oneness of religious truth. This article is included as Appendix 2, as the issues discussed are at the core of the need for religious education.

Noting the provision in the new "Term 17" for religious observations in schools when requested by parents, a listing of Bahá'í Holy Days is included in Appendix 3.

2. The Context for Religious Eduction

This introductory section is presented to outline briefly the Bahá'í beliefs on the

• Foundation of religion
• The Purpose of Religion
• The Nature of Man, Free Will and Choice
• The Education of Mankind.

This naturally leads into a brief outline of the requirements for

• The Education of Children.

This outline is necessary to put in context our responses to the questions posed in "Reaction to the Framework Document; Religious Education (Interim Edition)".

a.  The Foundations of Religion

If we are to comment on Religious Education, we need an understanding of the foundations of religion, and the purpose of religion. Bahá'ís believe that throughout the long development of human civilization around the globe, mankind has been receiving guidance from the Creator, known by a variety of names throughout the peoples of the world. The common thread of this guidance has been:

• our need to acknowledge His existence,
• our need to love Him, and
• our need to obey His Laws.

This guidance for the collective education of humanity has been brought by a series of Messengers to different peoples at different times.

"There is one God; mankind is one; the foundations of religion are one. Let us worship Him, and give praise for all His great Prophets and Messengers who have manifested His brightness and glory." (1)

b.  The Purpose of Religion

The words of Bahá'u'lláh, the Prophet-Founder of the Bahá'í Faith express precisely our understanding of the purpose of religion:

"The progress of the world, the development of nations, the tranquillity of peoples, and the peace of all who dwell on earth are among the principles and ordinances of God." (10)

"God's purpose in sending His Prophets unto men is twofold. The first is to liberate the children of men from the darkness of ignorance, and guide them to the light of true understanding. The second is to ensure the peace and tranquillity of mankind, and provide all the means by which they can be established." (9)

c.  The Nature of Man, Free Will and Choice

Questions of the nature of man, the role of free will and choice are central to understanding the process of religion, the education of mankind, and the education of children. This is illustrated by the following excerpts.

"Man has the power both to do good and to do evil; if his power for good predominates and his inclinations to do wrong are conquered, then man in truth may be called a saint. But if, on the contrary, he rejects the things of God and allows his evil passions to conquer him, then he is no better than a mere animal." (3)

"... in the choice of good and bad actions he is free, and he commits them according to his own will." (5)

d.  The Education of Mankind

Throughout the ages, God has provided for the collective education of mankind, according to the needs and capabilities of the peoples to whom the message is sent. Thus mankind has been raised to its present condition, and has the promise of inconceivably greater advancement.

"God sends Prophets for the education of the people and the progress of mankind. Each such Manifestation of God has raised humanity. They serve the whole world by the bounty of God. The sure proof that they are the Manifestations of God is in the education and progress of the people." (1)

"But education is of three kinds: material, human and spiritual. Material education is concerned with the progress and development of the body, through gaining its sustenance, its material comfort and ease. This education is common to animals and man. Human education signifies civilization and progress - that is to say, government, administration, charitable works, trades, arts and handicrafts, sciences, great inventions and discoveries and elaborate institutions, which are the activities essential to man as distinguished from the animal. Divine education is that of the Kingdom of God: it consists in acquiring divine perfections, and this is true education; for in this state man becomes the focus of divine blessings, the manifestation of the words, "Let Us make man in Our image, and after Our likeness." This is the goal of the world of humanity." (5)

e.  The Education of Children

The importance of the spiritual and material education of children, within the framework outlined above, cannot be over-emphasised. The cost of failure cannot be afforded. This education includes not just

• the content of the courses,

but the whole learning environment, including

• the essential role of parents and the family, and
• the training and attitudes of the teachers.

"Every child is potentially the light of the world - and at the same time its darkness; wherefore must the question of education be accounted as of primary importance." (4)

"Make every effort to acquire the advanced knowledge of the day, and strain every nerve to carry forward the divine civilization. Establish schools that are well organized, and promote the fundamentals of instruction in the various branches of knowledge through teachers who are pure and sanctified, distinguished for their high standards of conduct and general excellence, and strong in faith; scholars and educators with a thorough knowledge of sciences and arts." (2)

This overview has not looked at other areas of the curriculum, but an indication of the breadth of the impact of the Bahá'í principles to all areas is indicated by considering some of the main principles of the Bahá'í Faith:

• the oneness of humanity
• the equality of women and men
• the elimination of prejudice
• the elimination of extremes of wealth and poverty
• the independent investigation of truth
• universal education
• religious tolerance
• the harmony of science and religion
• a world commonwealth of nations
• a universal auxiliary language

3.   Response to the Questions

a.   Vision, (page 4)

Strengths                  This is a fair and reasonable Vision statement in the present Newfoundland context.

Weaknesses             None specifically noted.

Recommendations    None at this time.

b.   Rationale for Religious Education (page 5)

Strengths                Note is made of certain key phrases in this section: "spiritual side of existence and the purpose of life."; "the majority of the world's population continues to believe in the spiritual side of humanity and in an Ultimate Reality."; "this quest is lifelong ..."; "makes us different from other living things ..."; "inherent responsibilities ..."; "to see themselves as an integral part of creation ...";

Weaknesses             The concluding phrase, "spiritual development needs to be addressed as well as the other areas of development", seems not to fully recognize the need to include the spiritual in all aspects of the curriculum, if a faith is to be lived, and not detached from "everyday life".

Recommendations    We suggest the wording "spiritual development needs to be addressed and must be seen as relevant to all other aspects of the curriculum." Choices to do good or evil cannot be confined to our "religious" life; they influence every aspect of our lives.

c.   Principles Underlying Non-Denominational Religious Education (page 8)

Strengths                    A clear statement well articulated.

Weaknesses               There is a question as to what "selected religions" means in the several uses of this phrase. Recognizing the role of the Creator throughout history in educating humanity, we believe this should include all of the revealed religions.

Recommendations     Act on the weakness noted above.

d.   Essential Graduation Learnings (page 13)

Strengths                    The various sub-heads (Aesthetic Expression, Citizenship, Communication, Personal Development, Problem Solving, Technological Competence, Spiritual and Moral Development) seem generally satisfactory.

Weaknesses                Particularly in the section on Communication, but throughout the document, the techniques of Consultation should be more emphasised. The Framework overlooks the central role of Consultation for problem solving, conflict resolution and reaching consensus. More information on the process of Consultation is available on request. One description of the process of consultation is included in Appendix 4.

Recommendations      Emphasise techniques of consultation as a means of problem-solving, conflict resolution, etc.

e.    General Curriculum Outcomes (page 18)

Strengths                  Generally a satisfactory section.

Weaknesses            As noted above in Principles Underlying ..., the phrase "various world faiths" (as for "selected religions") should include all of the revealed religions.

The relation between science and religion is, in our view, more profound than the present document suggests, and should be strengthened in the light of the following:

"We may think of science as one wing and religion as the other; a bird needs two wings for flight, one alone would be useless. Any religion that contradicts science or that is opposed to it, is only ignorance - for ignorance is the opposite of knowledge. Religion which consists only of rites and ceremonies of prejudice is not the truth. Let us earnestly endeavour to be the means of uniting religion and science." (3)

Recommendations       Include in the curriculum a process to enable children to contemplate science and nature in such a way as to promote insights into spiritual realities.

f.   Essential Strands of a Religious Education Curriculum (page 25)

Strengths                    Generally satisfactory.

Weaknesses               As noted before, the phrase "other religions" and similar phrases need to include all of the revealed religions.

Recommendations      Act on the weakness noted above.

g.   Instructional Environment of Religious Education (page 33)

Strengths                     A good statement.

Weaknesses                None specifically noted.

Recommendations      Implement this environment as described.

h.   Assessing and Evaluating Student Learning (page 39)

Strengths                    This looks to be a fair statement, but we have not considered it from a pedagogical viewpoint.

Weaknesses               None specifically noted.

Recommendations      Implement as described.

i.    Resources

While this section was not included in the draft, the Bahá'í community is prepared to advise on the resources (print, audio, video, internet) that are available.

One resource designed for use in Ontario schools provides an excellent introduction: the contribution by Brit Regan on the Bahá'í Faith in "Faith in my Neighbour", a production of the Interfaith Dialogue Committee, and published by The United Church Publishing House (11).

An overview can be found at the web site maintained by the Bahá'í communities of Mount Pearl and St. John's located at: www.infonet.st-johns.nf.ca/providers/bahai/index.html

4. References

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Appendix 1.

The Golden Rule

"The teaching that we should treat others as we ourselves would wish to be treated, an ethic variously repeated in all the great religions, ..."

Buddhism: "Hurt not others in ways that you yourself would find hurtful."
Udana-Varqa, 5:18

Zoroastrianism: "That nature is good only when it shall not do unto another whatever is not good for its own self."
Dadistan-i Dinik, 94:5

Judaism: "What is hateful to you, do not do to your fellow men. That is the entire Law; the rest is commentary."
The Talmud, Shabbat, 31a

Hinduism: "This is the sum of all true righteousness: deal with others as thou wouldst thyself be dealt by. Do nothing to thy neighbour which thou wouldst not have him do to thee after."
The Mahabharata

Christianity: "As ye would that men should do to you, do ye also to them likewise."
Luke 6:31

"All things whatsoever ye would that men should do to you, do ye even so to them: For this is the law and the prophets."
Matthew 7:12

Islam: "No one of you is a believer until he desires for his brother that which he desires for himself."
Sunnah

Taoism: The good man "ought to pity the malignant tendencies of others; to rejoice over their excellence; to help them in their straits; to regard their gains as if they were his own, and their losses in the same way."
The Thai-Shang, 3

Confucianism: "Surely it is the maxim of loving-kindness: Do not unto others that you would not have them do unto you".
Analects, XV, 23

Bahá'í : It is Our wish and desire that every one of you may become a source of all goodness unto men, and an example of uprightness to mankind. Beware lest ye prefer yourselves above your neighbors.
Bahá'u'lláh: Gleanings, 315

Blessed is he who preferreth his brother before himself.
Bahá'u'lláh: Tablets of Bahá'u'lláh, 71

And among the teachings of Bahá'u'lláh is voluntary sharing of one's property with others among mankind. This voluntary sharing is greater than equality, and consists in this, that man should not prefer himself to others, but rather should sacrifice his life and property for others.
'Abdu'l-Bahá: Selections from the Writings of 'Abdu'l-Bahá, 302

Excerpted from the Annotations to "To the Peoples of the World", a statement by the Universal House of Justice, The Association for Bahá'í Studies, Ottawa, 1986, page 53. (12)

 Contents

Appendix 2.  

The Imperative for Moral Education

The moral teachings of the world's great religions offer a basic framework for moral development - once we look beyond the differences in religious ritual, cultural practice or theological dogma that have blinded so many to the inherent oneness of religious truth.

The case for moral education is made most starkly by asking: Would this century's notorious death camps and campaigns of ethnic or racial purging have occurred if the world's population had achieved a higher level of moral development?

Beyond such dramatic examples, even a cursory glance at current global concerns points to the need for a renewed emphasis on developing in every individual an inner guide, an ethical vision, or, as many commonly say now, a "moral compass."

Consider the degree to which emerging democracies will require the vigorous, enlightened and principled participation of their entire citizenry if they are to be successful. Or the necessity for businesspeople to moderate their concern for profits with human-centered values if the world's current preference for the market system is to avoid a catastrophic polarization of wealth.

Or consider the dissipation of human capital that now occurs in the quest for an untempered and narcissistic materialism. Cultivated through world-girdling media, the attitudes conveyed by such an outlook implicitly condone drug and alcohol abuse, unrestrained sexual appetites, and other self-centered pursuits. Such attitudes ultimately degrade the individual and bring harm to family, friends and neighbors.

These and other trends cry for a collective reflection on the necessity of and the means for the promotion of moral development on a global scale. And, accordingly, many have called recently for the adoption of a global ethic, a universal moral vision appropriate for our new age of human interdependence.

Yet the idea of promoting specific morals or values is a controversial one, especially in this age of humanistic relativism. Too often in the past, campaigns to promote morality have been associated with repressive religious practices, oppressive political ideologies or narrow and limited visions of the common good, as based on a particular nationalistic, cultural or ethnic framework.

The key to resolving this controversy lies in recognizing that there are, essentially, two approaches to the promotion of moral behavior. The first, which is the traditional approach, lies in the formulation of a code of conduct, in which "rules" are given to individuals and "enforced" by various authorities (such as police or priests).

Sadly, despite the good intentions of the authoritarian approach, it has too often led to the excesses - or failed utterly, as when so-called "civilized" societies engage in genocide. As well, there will always be clever lawbreakers who will escape detection and punishment. Of course systems of law cannot be rejected entirely; indeed, our nascent world civilization requires that new institutions to promote justice be established at the global level. Yet it is also clear that something more is needed.

The second approach to moral development lies in a direction that seeks to empower individuals to develop their own moral conscience, such that they will personally make the "right" decision and follow the "right" way of life - even at the sacrifice of their immediate interests.

It is the second approach that needs to be fully examined and pursued in any course of action to promote moral education and development. For this approach, which upholds the inherent dignity of all individuals and indeed recognizes their intrinsic worth and capacity, is more consonant with the dominant principle of our age: the oneness of humanity.

In truth, it is the principle of oneness that must now become the foundation for all ethics. For while there are common moral principles that have been in the past and will continue to be important planks in any program of moral education - principles such as the imperative for honesty, the injunction against theft, and the condemnation of violence - it is also clear that the growing momentum towards world unity impels us to consider again the relationships among all.

For example, goodness, when defined in passive terms (to mind one's own business and not to harm anyone), is simply inadequate in an age of interdependence. Likewise, limited concepts of good - national good, corporate good, tribal good - are insufficient when our neighborhood has become global.

Reflection on these two key concepts - that each individual must develop his or her own inner guide and that all morality today must be viewed through the lens of human oneness - can best be pursued by recognizing the spiritual nature of human reality.

All of the world's religions have sought not only to define what is good and what is bad, but also to develop the inner faculty that can help the individual to perceive and apply such ethics in difficult situations. This inner faculty relies in large part on acknowledgment that we all have rational souls, and that we are responsible for our actions before the Creator.

The moral teachings of the world's great religions, likewise, offer a basic framework for moral development - once we look beyond the differences in religious ritual, cultural practice or theological dogma that have blinded so many to the inherent oneness of religious truth.

One starting point for moral development today, then, lies in a concerted reflection on the commonalties inherent in the great religious and moral systems, a reflection which inevitably reveals that each one espouses unity, cooperation and harmony among people, establishes guidelines for responsible behavior and supports the development of virtues which are the foundation of trust-based and principled interactions. Every religion has taught that morality begins with the so-called Golden Rule - that one should act towards one's neighbor as one wishes others would act towards oneself.

The Golden Rule must now be applied on the global level, such that all are considered as our neighbors. As Bahá'u'lláh wrote more than a century ago: "That one indeed is a man who, today, dedicateth himself to the service of the entire human race ... It is not for him to pride himself who loveth his own country, but rather for him who loveth the whole world."

Bahá'ís accept the idea of religious oneness - as well as the reality of human oneness - as a matter of fundamental belief. From these concepts flow other important ideas that must become a mainstay in any program of moral development in our age. These include the following concepts:

that rectitude of conduct, trustworthiness and honesty are essential elements in the foundation of stability and progress in the world;

that purity of motive offers a guiding light for all human endeavor, inasmuch as sincerity of purpose is a trait that can be recognized and practiced by any soul, regardless of his or her culture, education or background;

that service to humanity - not the pursuit of money, position or status - is the source of happiness, honor and meaning in life.

The online newsletter of the Bahá'í International Community; Copyright © The Bahá'í International Community Reprinted from http://www.onecountry.org/

 Contents

Appendix 3.

Noting the provision in the new "Term 17" for religious observations in schools when requested by parents, a listing of Bahá'í Holy Days is included here.

First Day of Ridván                                 April 21
(Declaration of Bahá'u'lláh, 1863)

Ninth Day of Ridván                                April 29

Twelfth Day of Ridván                             May 2

Declaration of The Báb, 1844                May 23

Ascension of Bahá'u'lláh, 1892                May 29

Martyrdom of The Báb, 1850                 July 9

Birth of The Báb, 1819                           October 20

Birth of Bahá'u'lláh, 1817                         November 12

Feast of Naw-Rúz                                  March 21
(Bahá'í New Year)

 Contents

Appendix 4.

CONSULTATION

From The Bahá'ís magazine, p.43 (7)

The administrative bodies of the Bahá'í faith at all levels use a distinctive method of non-adversarial decision-making known as "consultation". The principles of consultation were laid down in Bahá'u'lláh's Writings, and as a procedure for building consensus and investigating truth, they have the potential for wide application. Indeed, Bahá'ís have found them to be useful in virtually any arena where group decision-making and cooperation is required. These principles are used not only by the Faith's own institutions, but in Bahá'í-owned businesses, in Bahá'í-operated schools, and in day-to-day decision-making of Bahá'í families. In essence, consultation seeks to build consensus in a manner that unites various constituencies instead of dividing them. It encourages diversity of opinion and acts to control the struggle for power that is other-wise so common in traditional decision-making systems. Bahá'í consultation is based on the following principles:

• Information should be gathered from the widest possible range of sources, seeking a diversity of points of view. This may mean making special efforts to seek the view of specialists - such as lawyers, doctors, or scientists. It may also mean looking for information outside traditional specialties or making a special effort to consider the views of community members from diverse backgrounds.
• During discussion, participants must make every effort to be as frank and candid as possible, while maintaining a courteous interest in the views of others. Personal attacks, blanket ultimations and prejudicial statements are to be avoided.
• When an idea is put forth, it becomes the property of the group. Although this notion sounds simple, it is perhaps the most profound principle of consultation. For in this rule, all ideas cease to be the property of any individual, sub-group, or constituency. When followed, this principle encourages those ideas that spring forth from a sincere desire to serve, as opposed to ideas that emanate from a desire for personal aggrandizement or constituency-building.
• The group strives for unanimity, but a majority vote can be taken to bring about a conclusion and make the decision. An important aspect to this principle is the understanding that once a decision is made, it is incumbent on the entire group to act on it with unity - regardless of how many supported the measure.

In this sense, there can be no "minority" report or "position of opposition" in consultation. Rather, Bahá'ís believe that if a decision is a wrong one, it will become evident in its implementation - but only if the decision-making group and, indeed, the community at large, support it wholeheartedly. This commitment to unity ensures that if a decision or project fails, the problem lies with the idea itself, and not in lack of support from the community or the obstinate actions of opponents. The principle, again, harks back to an understanding of the power of unity. Bahá'u'lláh's son, 'Abdu'l-Bahá, said that Bahá'ís should strive always to seek agreement on an issue: " If they agree upon a subject, even though it be wrong, it is better than to disagree and be in the right, for this difference will produce the demolition of the divine foundation. Though one of the parties may be in the right and they disagree that will be the cause of a thousand wrongs, but if they agree and both parties are in the wrong, as it is in unity the truth will be revealed and the wrong made right."

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