Bahá’í World/Volume 31/Religion and Development at the Crossroads
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Religion and Development -
at the Crossroads CONVERGENCE OR DIVERGENCE?
Statement by the Ba/Jd’t’lntematianal Community to the World Summit on Sustainable Dwelapmmt, ja/mmmburg, South Afiita, 26 Augwt 2002.
ver the course of the twentieth century, ethnic, racial, Oand national prejudices have increasingly given way to the recognition that humankind is a single Family and the earth its common homeland.‘ The United Nations (UN), which was created in response to this dawning recognition, has worked tire- lessly to bring about a world where all peoples and nations can live together in peace and harmony. To help bring about this world, the UN has crafted a remarkable framework of international institutions, processes, conventions, and global action plans that have helped to prevent conflict and warfare, to protect human rights, to nurture equality between women and men, and to uplift the material condi- tions of countless individuals and communities. Despite these significant achievements, the United Nations has yet to grasp fully both the constructive role that religion can play in creating a peaceful and prosperous global order. and the destructive
' Along with this recognition has come the awareness that worldwide peace and prosperity will be impossible so long as human rights are routinely violated. women are denied equality, ethnic and racial minorities are discriminated against, the ravages of poverty are ignored, and unfettered national saver; eignty is exercised.
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132 THE BAHA’!’ WORLD 2002—2003
impact that religious fanaticism can have on the stability and prog- ress of the world. This lack of attention to religion can be clearly seen in the development realm, where the United Nations has, for the most part. viewed religious communities merely as channels For the delivery of goods and services, and as mechanisms to carry out development policies and programs. Moreover, while the United Nations’ human rights machinery has been used to condemn reli— gious intolerance and persecution} UN development policies and programs’ have hardly begun to address religious bigotry as a major
1 Unfortunately, the UN has been unable to move beyond its Declaration on the Elimination ofAll Forms of Intolerance and of Discrimination Based on Religion or Belief, to create a convention on Freedom of religion and belief. The ability of the United Nations to transform General Assembly declarations on race and on women into conventions only highlights its lack of success in the area of religion and belief—i.e.. after producing the Declaration on the Elimination of All Forms of Racial Discrimination and the Declaration on the FJimination of Discrimination against Women, the UN created the International Convention on the Elimination of All Forms of Racial Discrimination and the Convention on the Elimination of All Forms of Discrimination against Women.
3 Although some of the global action plans from recent United Nations confet- ences suggest that misuse of rcligiun poses an obstacle to development. the few references that they do contain neither explore the effects of religious bigotry and violence on development and security, not offer any notable solutions. [See, 8.34, The Vienna Declaration and Program ofAction, 11—27., 38; The Copenhagen Declaration and Program oFAction, 69; The Platform for Action of the Fourth World Conference on Women. 24. 80 (D. 131, 224; The Habitat Agenda. 25; We the Peoples: The Role of the United Nations in the Twenty—First Century. zoo; and The Declaration of the World Con- Fcrencc against Racism. Racial Discrimination, Xenophobia, and Related Intolerance, 59—60.] Agenda .21 mentions religion, but with no reference to the impact that its misuse has on development [sec Agenda 21. 5.53, 6.1. 6.3, 6.4..6Jz, 6.32. 6.34 (a)(i)v 36.1; (3)]. Moreover. the Program for the Further Implementation ongma'a 21. which was produced at the Earth Summit +5. contains no mention at all ofreligion. and the Draft Plan oflmplementation for the World Summit on Sustainable Development that was negotiated at the Fourth Preparatory Committee session (27 May—7 June 2002) mentions religion but once, and then only in the context ofensuring that the delivery of basic health care services is “consistent with cultural and religious values" A/CONFI99/PC/Ls. no. 45). This omission of the destructive (cont‘d)
RELIGION AND DEVEIDPMENT Z33 obstacle to peace and well-bcing.‘
Religion as the Basis of Civilization and Progress
It is becoming increasingly clear that passage to the culminating stage in the millennia-long process of the organization of the planet as
effects of teligious fanaticism on sustainable development from the global action plans emanating fi'om the Earth Summit. the Earth Summit +5, and the World Summit on Sustainable Development is all the more striking, given that some of the conferences of the 19905 did. at last. express concern about religious intolerance.
‘ In its efforts to combat terrorism. the United Nations has been hesitant to address religious Fanaticism. Through a series of resolutions. treaties. and ac— tions, the United Nations has sought concerted international cooperation to combat terrorism. branding it “one of the most serious threats to international peace and security in the twenty—first century" and inimical to “global Stability and prosperity" [S/RES/1377 (2001)]. Yet, at the same time, the UN has been reticent to identify religious fanaticism as a source of terrorism, referring to it. if at all, mostly indirectly—e.g.. “terrorism motivated by intolerance or extremism” {slushy} (2001)]. In those few insmncu when it is mentioned directly, it is included in a list of various iustifications—e.g., “criminal acts intended to provoke a state of terror are unjustifiable, whatever the considerations ofa political. philosophiml, ideological, racial, ethnic. religious. or other nature that may be invoked to justify them“ [AIREs/ssllss. para. 2: see also #57137, annex lll, article 5, Report of the Ad Hoc Committee (charged with drafting a Comprehensive Convention on International Ter- rorism) established by General Assembly Resolution 51/110 of 17 Decembet 1996; and the International Convention for the Suppression of the Financing of Terrorism, Article 6]. Interestingly, even the various resolutions that were issued by the Security Council, the General Assembly, and the Commission on Human Rights in response to the terrorist acts ofu September 2001 failed to identify religious fanaticism as the force animating those acts (to find allusion to this fanatical motivation. one has to look to speeches by the UN Secretary. General: “We are in a moral stmgle to fight an evil that is anathema to all faiths" 3515348013, message of Secretary—General Kofi Annan to the Warsaw Conference on Combating Terrorism, 6 November 2001). This hesitancy to acknowledge and forcefully condemn the religious bigotry motivating tet— rotiSt acts weakens the eflEcdveness of the UN's efforts to bring an end to international terrorism. For. it is only by identifying and understanding the peculia: motivation behind such acts that they can be effectively combated.
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one home for the entire human family cannot be accomplished in a spiritual vacuum. Religion, the Bahé’i’ scriptures aver, “is the source ofillumination, the cause ofdevelopment and the animating impulse of all human advancement” and “has been the basis of all civilization and progress in the history of mankind.”5 It is the source of mean- ing and hope for the vast majority of the planet’s inhabitants, and it has a limitless power to inspire sacrifice, change, and long—term commitment in its followers.“ It is, therefore, inconceivable that a peaceful and prosperous global society—a society which nourishes a spectacular diversity ofcultutes and nations—can be established and sustained Without directly and substantively involving the world’s great religions in its design and support.7
5 ‘Abdu’l-Bahfi, The Pramulgatian 0f Universal Peace: Elk: Delivered by Hba'u'l—Bahd during Hit Wit to the United State: and Canada in 1912, rev. ed (Wilmette, IL: Bahfi'l Publishing Trust, 1995), p. 36L
5 Religion has inspired “in whole populations capacities to love, to forgive, to
create, to date greatly, to overcome prejudice, to sacrifice for the common
good, and to discipline the impulses of animal instincts.... Against all odds and with little in the way of meaningful encouragement, it continues to sustain the struggle for survival of uncounted millions and to raise up in all lands heroes and saints whose lives are the most persuasive vindication of the principles contained in the scriptures of their respective faiths.“ Indeed,
“its fundamental laws and cardinal principles have, throughout the ages,
constituted the warp and woof” of the social fabric, uniting peoples into
communities and sewing as the “ultimate authority in giving meaning” and direction to individual and collective life. [See Universal House of Justice, letter to the world’s religious leaders, April 7.002; Shoghi Efiendi, Gad Pam:
By (Wilmette, IL: Bahé’i’ Publishing Trust, 199;), pl 223.]
It is untenable to maintain that a regime of international human rights can
replace religious purpose as the force capable of inspiring the profound
sacrifices and driving the extensive changes necessary for the unification andpacificatjon of humankind. While it is true that international human rights norms and standards are based largely on principles that have their foundation in the world’s great religions, such a regime, standing on its own—unmoored from religious purpose—cannot elicit the moral vision and commitment required to establish and sustain universal peace and justice.
In Fact, severed from the virtues taught by all religions—such as kindness,
forgiveness, compassion. generosity, love, sacrifice, responsibility, and service
to others—human rights and Fundamental freedoms are often used (cont’d)
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RELIGION AND DEVELOPMENT 235
At the same time, it cannot be denied that the power of religion has also been perverted to turn neighbor against neighbor. The Bahé’f scriptures state that “religion must be the source of fellowship, the cause of unity and the nearness of God to man. If it rouses hatred and strife, it is evident that absence of religion is preferable and an irreligious man is better than one who professes it.”“ So long as religious animosities are allowed to destabilize the world, it will be impossible to foster a global pattern ofsustainable development: the central goal of this summit.
Reli 'on and the United Nations Waging Together for Peace and Justice
Given the record of religious Fanaticism, it is understandable that the United Nations has been hesitant to invite religion into its negotiations. However, the UN can no longer aHord to ignore the immeasurable good that religions have done and continue to do in the world, or the salubn'ous, far—reaching contributions that they can make to the establishment ofa peaceful, prosperous, and sustainable global order. Indeed, the United Nations will only succeed in estab— lishing such a global order to the extent that it taps into the power and vision of religion. To do so will require accepting religion not merely as a vehicle for the delivery and execution of development initiatives. but as an active partner in the conceptualization, design,
to justify selfish individualism. antisocial lifestyles, overconsumption. ethical relativism. cultural aggrandizement, and national chauvinism.
” ‘Abdu‘l-Bahé, [“ramulgation of Universal Peace, p. 181. This principle is re» peatedly stressed in the Bath.“ scriptures—e.g., “If religion proves to be the source of hatred. enmity. and contention, if it becomes the cause of warfare and strife and influences men to kill each other. its absence is preferable“ (lbid., p. 298); “If a religion become the cause of hatred and disharmony. it would be better that it should not exist. To be without such a religion is better than to be with it" [‘Abdu’l-Bahé, Hbdu'l—Babd in London (London: Bahé'f Publishing Trust. [982). p. 28]; “lfreligion becomes a cause ofdislike, hatred. and division, it were better to be without it. and to withdraw from such a religion would be a truly religious act” [‘Abdu'l—Bahxl. Paris Talia. nth ed. (London: Bahé'i’ Publishing Trust. 1969). p. 130].
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implementation, and evaluation of global policies and programs.9 The historically justified wall separating the United Nations and religionsI0 must fall to the imperatives of a world struggling toward unity and justice.”
The real onus, however, is on the religions themselves. Religious followers and, more important, religious leaders must show that they are worthy partners in the great mission of building a sustain— able world civilization. To do so will require that religious leaders work conscientiously and untiringly to exorcise religious bigotry and superstition” from within their faith traditions. It will necessitate that they embrace freedom of conscience for all people, including
9 While religious principles have had a palpable influence on the UN, most notably in the human rights realm, the UN has yet to accept the world‘s religions as genuine partners in its work. The involvement of religious nongovernmental organizations (NGOS) in certain activities at the United Nations, the religious sentiments that UN and governmental officials oc— casionally express during negotiations, the Permanent Observer status held by the Holy See (representing the state of Vatican City), and other such means through which voices of religion are sometimes raised in the UN can hardly be said to constitute substantive religious involvement in the deliberations and conceptual work of the UN. This lack of involvement is perplexing, given that the world’s religious scriptures promise an age of universal peace and world-wide harmony—an age whose establishment is the central purpose of the United Nations.
For an interesting view of the influence of religious NGOS at the UN, see Religion Counts, “Religion and Public Policy at the UN,” 2007..
” Such initiatives as the World Faiths Development Dialogue (a collabora— tive initiative between the World Bank and several world religions), and the Millennium World Peace Summit of Religious and Spiritual Leaders (3 global gathering of religious leaders that was held, in part, in the UN General Assembly Hall and that involved UN officials, but which was not officially endorsed by the UN) might be seen as initial steps towards directly involving religion in the work of the United Nations. The UN should build on such rudimentary steps to establish mechanisms and processes that will bring, in a meaningful manner, religious values, aspirations, and vision into the heart of the world—embracing enterprise that is the UN
Religious leaders will need to accept science and religion as the two indis— pensable knowledge systems that must work together if humankind is to progress. At the same time, those who deny the relevance of religion to the resolution of the seemingly intractable problems confronting (cont‘d)
RELIGION AND DEVELOPMENT 2.37
their own followers.” and renounce claims to religious exclusivity and finality."
It should not be imagined that the acceptance of religion as a partner within the United Nations will be anything but gradual or that religious hostilities will be eliminated any time soon. But the desperate needs of the human family make further delay in address— ing the role of religion unacceptable. '
humanity must look, with unbiased minds, towards the insights and guidance of religion in order to ensure the appropriate application of the knowledge and skills generated by scientific inquiry. A Fundamental principle of the Bahé'f Faith is the harmony of science and religion: “God has endowed man with intelligence and reason whereby he is required to determine the verity of questions and propositions. lf religious beliefs and opinions are Found contrary to the standards of science, they are mere superstitions and imaginations: for the antithesis of knowledge is ignorance, and the child of ignorance is superstition. Unqucstionably, there must be agreement between true religion and science. If a question be found contrary to reasun, Faith and belief in it are impossible. and there is no outcome but wavering and vacillation" (‘Abdu‘l-Bahé. l’ramulgatian annivtrxal Palm. p. 181). Fostering freedom of conscience includes allowing all individuals to inves- tigate reality. to study and to appreciate other religions. and to change their religion ifthey so choose. The Bahé'l writings stress that force and coercion in matters of religion and beliefate violations ofthe divine command: “the conscience of man is sacred and to be respected" [‘Abdu‘l-Bahé, A Traveler} Narrative (Wilmette. IL: Bahé'l' Publishing Trust, 1980). p. 91]. Surely, the hallmark of what it means to be human is for the individual to investigate reality for herself, to Freely choose her religion. and to worship God in the manner she believes is right.
To move beyond such dogmas will require embracing the notion that all of the world's great religions are equally valid in nature and origin and are aspects of one divine, progressive, civilizing process, refining humanity’s capacity to know. to love. and to serve. Bahé’u'lla'h states, “There can be no doubt whatever that the peoples of the world, of whatever race or religion, derive their inspiration from one heavenly Source, and are the subjects of one God" [Cleaningrfi‘am the Writing: 0fBa/m' 'u'lLi/I (Wilmette, IL: Bahé’f Publishing Trust. 1994). p. 217]. The future of civilization ultimately rests on acceptance or rejection of this understanding of the nature and source of the world's great religions.
238 THE BAHA’f WORLD 2002—2003
Religion and the United Nations Possible Next Steps
For its part, the United Nations might begin the process ofsubstan— tively involving religion in deliberations on humankind's future by hosting an initial gathering of religious leaders convoked, perhaps, by the Secretary-General. As a first priority, the leaders might call for a convention on freedom of religion and belief to be drafted and ratified, as expeditiously as possible, by the governments of the world. with the assistance of religious communities.“ Such an action by the world’s religious leaders, Which would signal their willingness to accept freedom of conscience for all peoples, would significantly reduce tensions in the world. The gathering might also discuss the foundation within the United Nations system of a permanent reli— gious forum, patterned initially perhaps on the UN’s recently founded Permanent Forum on Indigenous Issues. The creation of this body would be an important initial step towards fully integrating religion into the UN’S work of establishing a peaceful world order.”
For their part, religious leaders will need to show that they are worthy of participation in such a forum. Only those religious
’5 Other initial efforts might include the creation and ratification of inter— national conventions on education and on the media. Building on the Convention against Discrimination in Education, these conventions should unteservedly condemn and forcefully sanction those who. in the name of religion, use education and the media to oppress freedom of conscience and to promote division, hatred, terrorism, violence, and bloodshed. There should be no tolerance for educational institutions and initiatives, or media policies and programs—whether public or private—that promote such at< titudes and behavior,
The notion that the diversity ofreligions precludes the possibility ofeffective religious involvement at the United Nations is questionable. The world’s religions hold many spiritual truths in common and are increasingly com- ing together, at all levels, to explore shared values and aspirations, to work to effect governmental policies and programs, and to carry out an array of initiatives. In fact, the common vision of a peaceable future, held by all of the world's great religions, indicates the immense dedication, energy, and resources that religious involvement in the United Nations could bring to the organization as it seeks to fulfill its global mandate.
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RELIGION AND DEVELOPMENT 239
leaders who make it clear to their followers that prejudice, bigotry, and violence have no place in the life of a religious person should be invited to participate in the work of this body.
The Promised Reign of Peace and Justice
It is evident that the longer the United Nations delays the meaningfitl involvement of religion in its work, the longer humanity will suffer the ravages ofinjustice and disunity.’7 It is equally clear that until the religions of the world renounce fanaticism and work wholeheartedly to eliminate it From within their own ranks, pace and prosperity will prove chimerical. Indeed, the responsibility for the plight ofhuman— ity rests, in large part, with the world's religious leaders. It is they who must raise their voices to end the hatred, exclusivity, oppression of conscience, violations ofhuman rights, denial ofequality, opposition to science, and glorification of materialism, violence, and terrorism, which are perpetrated in the name of religious truth. Moreover, it is the followers of all religions who must transform their own lives and take up the mantle of sacrifice for and service to the well—being of others, and thus contribute to the realization of the long—promised reign of peace and justice on earth.
‘7 The growing danger of a religiously provoked global conflagration only highlights the need to hasten religious involvement in the work of the UN. However. “such a danger civil government, unaided, cannot overcome." Nor should it be imagined “that appeals for mutual tolerance can alone extinguish animosities that claim to possess divine sanction.” The situation "calls on religious leadership for a break with the past as decisive as those that opened the way for society to address equally corrosive prejudices of race. gender and nation. Whatever justification exists for exercising influ— ence in matters of conscience lies in serving the well-being of humankind, At this greatest turning point in the history of civilization, the demands of such service could not be clearer” (Universal House ofJuStice, letter to the world’s religious leaders).
