An Analysis Of The Developmental View Of Emerging Bahá'í Education

From the perspective of religion and the sustainable development of human society, this thesis proposes a deep analysis of the unique development outlook of the Baha’i Faith. Then it summarizes some lessons worth learning for Chinese religions, concerning the organic growth of religions, as well as methods for fully applying religion’s potential for contributing to the public good, in order to boost the construction of a harmonious society and provide some insights about China’s religious policies and social development. This paper has six parts, including the introduction and the main body of five chapters.Chapter I of this thesis summarizes the three unique development points of the Baha’i Faith from the perspective of the social background of new religions, the origin and the current situation of the development of the Baha’i Faith:firstly, it identifies the two prophets who founded the religion. The two prophets had abundant writings and handwritten works that have been preserved until today; in contents, it holds high the banner of the oneness of God unique, the oneness of religion and the oneness of humanity,--these principles illustrate its new ideal for humankind and world order, and establish the foundation of Baha’i beliefs. Secondly, it has a unique global system of religious administration. This system guarantees that Baha’i laws keep with times and the organic growth of Baha’i community. Thirdly, equality and solidarity. The Baha’i Faith has maintained unity in diversity in its developmental process and has avoided splits and factions. Its social behavior and action aims for the common prosperity of humankind. The third section of this chapter indicates that the ultimate difference between the Baha’i Faith and other traditional and new religions lies in its outlook of scientific development. The goal and method of the Baha’i Faith, adhere to the principles of scientific development. In this organic process of development to "express and realize spiritual civilization through material life", the Baha’i Faith is people-oriented and takes the "Oneness of humankind " as its core principle. Through adopting an approach to development that combines science and religion, it not only emphasizes the cultivation of individuals and organizations, but also advocates solidarity and coordination. It is devoted to building a united global operating system so as to boost the sustainable coordinated development of the social--aterial and spiritual civilization of humankind.Chapters II, III and IV of the paper further analyze the conception and realistic meaning of the outlook of scientific development of the Baha’i Faith. Chapter II interprets the distinctive explanation made by the Baha’i Faith on the organic development process and direction of human society and religion, i.e., the concept of "progressive revelation". The Baha’i Faith explains the development law of human society with the principle of "religious cycles", believing that the collective maturation of the humanity is similar to the upbringing of an individual, who advances through infancy, adolesence and youth, and then to adulthood. Likewise, the Baha’i Faith views that the development of religion adheres to a universal evolutionary law consequentially, with an "apocalyptic period" for each. Prophets such as Abraham, Krishna, Moses, Buddha, Jesus and Mohammed worshiped by all the religions, come from the same divine origin, they are prophets sent by God in different eras and in different phases of human evolution, spreading God’s kindness and brilliance for human beings to advance the development of civilization. The second section of the chapter analyzes the practical significance of the Baha’i teaching of progressive revelation. Foreseeing the future by reviewing the past, means that The Baha’i Faith’s definition of development and its understanding of the law and direction of evolution, are worth reflecting on as we consider life’s value and meaning, dissolve the boundary of the "ego" and reconstruct and position our orientation in life, so as to explore our potential to contribute to humanity’s sustainable development.Chapter III proposes an in-depth exploration and summary of the core theory of the Baha’i Faith’s concept of development - its concept of "Oneness of humanity". Firstly, seeking common ground and respecting differences, pursuing for equality and solidarity; secondly, reconsidering the structure of society through the lens of "the earth is but one country and mankind its citizen"; thirdly, the common development of material and spiritual civilization. This chapter argues that the concept of the "Oneness of humankind " advocated by the Baha’i Faith not only reshapes new individual consciousness in order to change group perception, but proposes the improvement and remolding of such social systems as education, agriculture, economy, law and politics, as well as ethics around the world, and creates a kingdom of justice and a new globle civilization. The second section of the chapter analyzes the rationality and realistic meaning of the concept of the "Oneness of humankind " theory by combining with Chinese medicine. The third section compares the concept of the "Oneness of humankind " with the "community of human destiny " put forward by China’s leaders, by examing their common features and connotations.Chapter IV explores the "wings of wisdom" theory the Baha’i Faith, through its method putting science and religion together into social practice. The harmony between science and religion proposed by the Baha’i Faith is not only stressed in its teachings, but it is put into social practice through its approach to science, religion and development. This harmony attaches importance to the combination between science knowledge, and methods and spiritual principles. It fully participates in and promotes sustainable construction in social and economic development, education, agriculture, environmental management and other fields. This thesis summarizes three ways of engaging in social discourse of the Baha’i Faith:the deliberation and legislation of the Universal House of Justice, the active participation of the Baha’i International Community in the world’s peaceful development activities and in durable and open science, as well as in research and exchange platform on religion and development. The thesis deeply analyzes the mode and main features of the Baha’i Faith’s sustainable community bulding:first, globalization of thinking and localization of action; second, "small is beautiful " and "many a little makes a mickle"; third, teaching a man to fish-attaching importance to education, training and capacity building; fourth, a unique decision-making and management mechanism-the principle of consultation. Three aspects of the Baha’i Faith’s experience in social practice experience and sustainable community development are discussed in the final section of this chapter, namely, sustainable education at the individual level, sustainable ability training at the organization level, and "endogenous" projects for sustainable development at the community level.The Chapter V of this paper discusses the lessons of the Baha’i Faith for Religions in China, in terms of participating in the construction of a harmonious society. The first section summarizes four points that Religions in China should learn from the Baha’i Faith:first, the solidarity and cooperation；second, the separation of charity activities and missionary work-serving the whole of mankind; third, developing sustainable charitable projects through capacity bulding; fourth, establishing a systematic management and educational training system for every religion in the country. The second section discusses how to give full play of Religions in China social welfare. It is pointed out that with the development of Chinese society and the emerging of global context. There are more and more religious charity projects being organized among the people. Our government organizations should reflect and summarize, advance with the times and innovative thinking, adjust to aim for perfection, and make the management and protection system of religious groups which are suitable for the development of modern society. It should speed up the progress of relevant legislation, protect the healthy organic growth of religious social groups and cultivate their autonomous ability, integrate resources, and guide religion to give full play to its social welfare charitable capacity. In addition, the author believes that it is necessary to strengthen further dialogue and communication a cross religious community groups. It is necessary to build inter-religious alliance capable of making joint decisions, cooperating to offer solutions in the field of social development, to promote the construction of harmonious society, and to spread true love in the world.