Viewing archives for KS3

Over the last few years we have collated responses to questions about Religion and Worldviews from different perspectives. This resource provides personal answers to questions from lived experience and were written directly by believers.

In an attempt to answer some questions on the nature of evil from the point-of-view of the Bahá’i Faith, I have looked to the writings of ‘Abdu’l-Bahá, and Shoghi Effendi, key figures in the Faith.

Perhaps the simplest way to explain the Bahá’i teaching about evil is to compare it to light and dark. Light is a physical reality, whereas darkness is the absence of light; it does not exist as an entity itself. In the same way, the Bahá’i Writings refer to evil as the absence of good:

Evil is non-existent; it is the absence of good; sickness is the loss of health; poverty the lack of riches. When wealth disappears, you are poor; you look within the treasure box but find nothing there. Without knowledge there is ignorance; therefore, ignorance is simply the lack of knowledge. Death is the absence of life. Therefore, on the one hand we have existence; on the other, nonexistence, negation or absence of existence.¹

One of the questions asked whether an act of evil can be categorised as both natural and moral – which I understand as asking whether, if we act upon our natural impulses, we can still be judged in a moral way. Emotions such as anger are not ‘evil’ in themselves – we have the ability to feel them for a reason – but how we choose to use them determines whether our actions are ‘evil’ or not.

The answer to this is that desire, which is to ask for something more, is a praiseworthy quality provided that it is used suitably. So, if a man has the desire to acquire science and knowledge, or to become compassionate, generous and just, it is most praiseworthy. If he exercises his anger and wrath against the bloodthirsty tyrants who are like ferocious beasts, it is very praiseworthy; but if he does not use these qualities in a right way, they are blameworthy. … It is the same with all the natural qualities of man… if they be used and displayed in an unlawful way, they become blameworthy. ²

Sometimes people consider natural phenomena – earthquakes, floods and so on – as evil, asking why, if God is good, He would allow such things to happen. ‘Abdu’l-Bahá’s explanation can also be extended to the natural world: these phenomena are not evil in their own right but can cause untold pain and suffering to us. They are ‘evil’ in relation to us, but are not in themselves: if a volcano blows but injures no-one, is it a ‘good’ volcano in comparison to the one which erupts and destroys a village? It is our challenge as humans sharing this planet to increasingly understand natural forces and phenomena and help each other to be safe. So too, perhaps, with the damaging behaviours of some people.

Suffering is both a reminder and a guide. It stimulates us better to adapt ourselves to our environmental conditions, and thus leads the way to self-improvement. In every suffering one can find a meaning and a wisdom. But it is not always easy to find the secret of that wisdom. It is sometimes only when all our suffering has passed that we become aware of its usefulness. What man considers to be evil turns often to be a cause of infinite blessings. ³

One final question I have been asked is whether it is possible to gain true happiness without natural evil. This is a thread which runs throughout religion, and the following passage seems appropriate:

‘’The mind and spirit of man advance when he is tried by suffering. The more the ground is ploughed the better the seed will grow, the better the harvest will be. Just as the plough furrows the earth deeply, purifying it of weeds and thistles, so suffering and tribulation free man from the petty affairs of this worldly life until he arrives at a state of complete detachment. His attitude in this world will be that of divine happiness. Man is, so to speak, unripe: the heat of the fire of suffering will mature him. Look back to the times past and you will find that the greatest men have suffered most.’ ⁴

Perhaps ultimately, it is how we react to the actions of others, the choices we make and the situations in which we find ourselves that define evil for each of us throughout our lives.

Sources:

¹‘Abdu’l-Bahá, Foundations of World Unity, p. 76-79

²‘Abdu’l-Bahá, Some Answered Questions, pp. 250- 251

³ Shoghi Effendi, Unfolding Destiny, p. 434

⁴ ‘Abdu’l-Bahá, Paris Talks, p. 178

Some classroom ideas

Tasks

Look at these quotes and consider what Baha’is might believe about evil, suffering and human behaviour

1. ‘Evil is non-existent; it is the absence of good’
2. ‘If he exercises his anger and wrath against the bloodthirsty tyrants who are like ferocious beasts, it is very praiseworthy;’
3. ‘Suffering is both a reminder and a guide.’
4. ‘The mind and spirit of man advance when he is tried by suffering.’

This resource was written by Debbie Tibbey, one of RE:ONLINE’s Email a Believer team. 

A number of students have contacted me recently, asking for a perspective on “The Problem of Evil”. It’s one of the classic theological questions, albeit one that is not as applicable to Paganism as it is to other religions, owing to our different perspectives on the divine. However, the subject did set my mind onto what I think is the crux of that classic question – not so much “evil” as “bad things”. So that’s what I’ll be talking about in this entry: Why do bad things happen?

It’s first important to consider what we mean by bad things. After all, “bad” is definitely a spectrum. Stubbing your toe can be seen as a bad thing, but it’s hardly on the level of a natural disaster, like a hurricane, earthquake or, indeed, a pandemic. Very different ends of the scale and we really can’t lump all the things that we might consider to be bad, into one box with one reason.

The reason for stubbing your toe is probably because you weren’t paying enough attention to where you were walking. Which is an indirect way of saying that sometimes, frankly, it really is our own fault that bad things happen and we’ve no one and nothing to blame but ourselves.

But then there are the things that are out of our control. The bad things to which we have no choice but to suffer, regardless of the choices we make.

A fair few Pagans ascribe to the concept of Karma – or at least, some Westernised version of it. Basically, some idea that the universe has some kind of self-righting mechanism for dealing with good and bad deeds/people. Personally, I don’t find that view to be overly convincing. However I have to mention it, as it is a prominent belief among many Pagans.

I would prefer to begin by distinguishing between natural and human calamity. Natural events that we may perceive as “bad” are generally only bad to us. But nature has no motivation, it simply is. It is not doing bad to us, nature just functions and we are a part of it, both for the things that benefit us and the misfortunes that befall us. A lion may kill a gazelle, which is undoubtedly bad for the gazelle, but it is good for the lion. The lion is not bad, evil, or some instrument of cosmic justice that has come to punish the gazelle. It is just nature. Similarly, if some aspect of nature is bad for us, it’s not personal.

“But surely,” some might say, “the Gods could step in and protect us from these tragedies?” I imagine that they could. In fact, I feel safe in saying that the Gods are willing to intercede in our lives, at their discretion. But this is where the Pagan view of the divine often differs from that of other faiths. For Pagans, the Gods are intrinsically interwoven with nature. The character, essence, being, identity, of the Gods is present within nature. The Gods are not separate from the natural world. Rather, they are a part of it.

Different Pagans may interpret this in different ways (just like most things in Paganism). On one end of the spectrum, some Pagans may have an animistic view of the divine, while at the other end of the spectrum are Pagans who see the divine in a hard polytheist way. But even the staunchest polytheist is unlikely to argue with the notion that the Gods and nature are intimately connected.

So, while we may suffer and ask why the Gods do not circumvent nature for our benefit, such a question is really no different than the gazelle asking why it is that the lion must eat it.

Really, wondering why such things happen to us, is an extension of the same age-old human hubris that tries to place us at the centre of the universe, with everything revolving around us. As if the universe were created especially for us. We tend to imagine ourselves as more important than other animals, the Earth as our own personal property, and her resources as there for us to use as we wish. But nature is blind to our delusions of grandeur.

Similarly, nature has no agenda for human suffering or reward.

Then there are those bad things that are entirely of human origin. Bad people doing bad things – especially to other people.

Sometimes people get what’s coming to them and pay the price for the terrible things they do. Sometimes. But too often, the guilty walk free and face no consequences to their actions. They may even benefit from their bad deeds. When this happens we say “where is the justice?” and ask “how can this be allowed to happen?”

As one might expect, when human institutions and systems fail to deliver the justice we crave, many turn their attentions to a higher power, either begging for some kind of intervention or instead asking why this injustice has been allowed to happen.

This is where the classic “Question of Evil” comes in. The question being:

If God is all-powerful and all-good, then why is there evil? If he can put a stop to evil, but chooses to allow evil, he cannot be all-good. If he cannot put a stop to evil, then he is not all-powerful.

Some religions turn to free will, as the reason why such injustice is allowed to exist. The suggestion being that to remove free will, whether for good or evil, would in itself be an evil act. Others turn to the afterlife as the final justice, where good and bad people are rewarded and punished.

Now, it’s not that Paganism doesn’t have such concepts as free will and the afterlife, but the actual “question of evil” is of less relevance to us. This is primarily because we do not have any texts or dogmas that require us to see our Gods as all-powerful or all-good. Of course, some might see the divine that way – and that’s fine – but they are not required to.

Generally speaking, I think that it is fair to say that the Gods are seen as being good. However, as previously mentioned, they are also seen as existing within nature, rather than apart from it. So, in this regard, we don’t tend to envisage the Gods as all-powerful beings that are beyond time and space, and capable of doing absolutely anything that can be imagined. Rather, it’s probably better to say that the Gods have their own characters. Whatever that means.

Seriously: whatever that means. Because to some Pagans that will mean that each God has a unique identity and is fully autonomous, but with their own domain of influence. (That would be the hard polytheists that I mentioned, before). Other Pagans might see each “God” as merely an expression of the greater and unknowable divine, which we have filtered into manageable characters that our human minds can relate to and comprehend. Other Pagans would likely land somewhere between these two beliefs.

(Then there are Pagans who are atheists) 

So where are these Pagan Gods when mankind faces travesties of justice? Where are they when wicked people do cruel things? Do the Gods not care?

In my experience, I’d say that they care. They care about people. But they have little concern for human ideas of justice. I can only speak for myself here, but it seems to me that when the Gods intervene in the life of a person (or people) they more often take the role of teachers and guides, who help humanity to be better. Not stepping in as a punishing force for the guilty, but as a guiding influence for those that can do better.

However, still speaking solely for myself, I also think that even this view is subject to human failing. I think that people understand the Gods only in small glimpses and those glimpses are made through the lens of human frailty, expectation, desire, and need. As such, we are prone to misunderstanding the Gods. So, they show us what we need to see, within the limits of what we can currently understand. As such, our understanding of the Gods changes and evolves, as humanity grows.

I feel like I’ve wandered off of the topic of bad things and why they happen. But that question only exists because the idea of the divine has been added to the mix. Without the concept of something like a God, Karma, etc. we would simply resolve ourselves to the fact that life and the universe are not fair, and that’s just the way it is.

And it’s true. That is the way it is. At least, from a human perspective.

But because we can conceive of something bigger than the human perspective – because we believe we’ve in some way experienced it – we ask bigger questions. We try to find the truth of our place in the universe and of the things that we go through, both good and bad.

This resource was written by Luthaneal Adams, one of RE:ONLINE’s Email a Believer team.

This study-set is suited to general key stage 3 work on Judaism. It provides material relevant to questions about Jewish identity in the twenty-first century, and which aspects of Jewish identity are important to Jews in the United States. It should extend students’ knowledge and understanding beyond the standard text books and, if they choose, beyond Judaism (in an extension research task, they choose a particular religion or non-religious worldview as the focus). It would suit an end-of-topic place, once students had secure basic knowledge of Jewish beliefs and practices.

This study-set is suited to various parts of GCSE Hinduism options, or to general upper key stage 3 work on Hinduism. It provides material relevant to exam questions about karma yoga, attitudes to sexuality and family life, ahimsa, satyagraha and the example of Gandhi, including attitudes to conflict. It should extend students’ knowledge and understanding beyond the standard text books.

A worksheet looking at symbols used with Paganism, to represent Pagan faith groups and concepts.  Students may have seen some of the symbols on clothing, jewellery, etc.

It includes independent research, which could be suitable as a piece of homework. It would fit well into a broader lesson (or series of lessons) looking at symbols and symbolism within religion.

Part 1

The key theme of science and religion regularly comes up in class, from upper primary years onwards (KS2 – KS4 especially); it is a fundamental part of any discussion of worldviews and so I hope to give some pointers here to help address some of the basic issues that need to be considered with a class so that the pupils learn to think clearly – a kind of critical thinking or ‘epistemological’ approach. My next resource piece will address the issue of how we might find out if Christianity is actually true.

My three issues are:

1. What are our underlying assumptions?
2. ‘How?’ and ‘Why?’ questions
3. What is the difference between evidence and proof?

1. Everyone has underlying assumptions about what they think reality, or the world/universe, actually is. Science takes it for granted (a) that this world is real, (b) that the methods of science are the correct ones for studying it, and (c) that science is progressing towards ultimately being able to explain everything. Pupils need to consider what they take for granted about the reality and reliability of the natural world, and why they think this – that’s a fair discussion, and requires some preparation by the teacher: https://www.stem.org.uk/resources/physical/resource/202448/science-and-religion-schools-support-cd-rom-ages-11-19 is a website link to substantial resources, or you could devise your own.

It is important to consider this as a basic, because underlying Christian assumptions add to these ones: Christians accept the reality of the world but say that the scientific methods are not enough – they’re good, but more methods are needed. Science has the right tools for scientific jobs, but to study morals, or spirituality, or God, you need other tools. A good comparison is to fishing: some nets catch some kinds of fish, but for lobsters you need pots…you need the right tools for the job! See further answer 2 below.

2.Religion asks ‘why are we here?’ ‘Why is there a universe at all?’ ‘Why should we behave well?’ Science asks ‘how did the universe evolve?’ How does the brain work?’ ‘How does gravity affect flight?’, and so on. Vital questions, but different ones. Something I have used with classes to show the difference between how and why questions is to ask a pupil ‘How did you come to school today?’ They answer maybe by car, on foot, etc. I then ask ‘Why did you come to school today?’ and I have got some fascinating answers! The why question is much more interesting than the how one, and the answers are totally different. ‘How?’ gives us a scientific or technological answer; ‘Why?’ gives a moral or intentional answer.

But….the answers do not contradict each other! They fit together: ‘I came to school by car (how), because my mother thinks it’s really important that I am educated (why)’. It’s just the same with religion and science: why we are here is far more important that how we got here. You need both science and religion or, to quote Einstein: ‘science without religion is lame, religion without science is blind’.

3.Briefly, pupils need to understand when they say, ‘there’s no proof’ what it is they are asking for. This is hard and takes time to get across, but is excellent critical thinking practice. Imagine this: your pupils come into the classroom and find a dead person on the floor. One fact – a dead body; lots of theories: a medical emergency, a murder, a suicide….? Each theory needs evidence – a bloodied dagger, footprints, a broken window, finger prints, etc. The theory that has the most evidence (i.e. most facts) is the first one to pursue. However, none of this amounts to proof, at best it gives us not just possibilities but probabilities. In order to be certain we need to identify the culprit (if our theory is murder) and obtain a proper confession – why did they do this, what were the motive and the cause? Many, many crimes remain unsolved because we cannot get this last clinching piece, there is not enough evidence to amount to proof. Most importantly we can often be led astray by following the wrong theory, missing a vital clue, or not asking the right questions (e.g. ‘who benefits most from this murder?’).

So with science and religion: if we are looking for God, what kinds of evidence would we be looking for? What facts? Which theories should we dismiss for lack of evidence? We have to remember that God is not the kind of Being you can find with a telescope (the very first Russian cosmonaut joked that he had not seen God when he went up in a rocket into space!). So what would your pupils accept as good evidence? And are they being reasonable? Of course, whether any religion is true is another discussion altogether, for another time!

Part 2

As promised before, here is a common-sense way of discussing how we might know if Christianity is actually true. I’ll start by highlighting some dangers:

‘Nothing-Buttery’ – this is where someone might say that Christianity is ‘nothing but’ an adaptive response to a scary environment, or it is nothing but ignorance of the facts of science, or ‘just’ a way to manipulate others by fear of hell. Always avoid ‘nothing but’ explanations because they hopelessly over-simplify difficult problems.

Historical scepticism – young people often think that the longer ago something happened, the less reliable accounts of it are, and so ‘legend’, ‘myth’, or, politely, ‘aetiological tale’ may be used. Granted all we know about fake news these days, it is good that historians these days know how to check the accuracy of past records and have a huge amount of scientific help (just think of TV history programmes).

A closed mind – our emphasis on worldviews should ensure we encourage young people to move beyond what their limited experience of the world can tell them, and to be open to multi-faceted truths and variant understandings. A fingers-in-the-ears approach to anything novel, like miracles, is no help!

Bad religion – there has been so much of this (in all Faiths) – tortures, massacres, abuses, superstition. Many people cannot see beyond this, but it is important to point out the far larger amount of good that has been done, often without publicity.

It can be interesting to test a class with ‘would I lie to you?’ type statements, and draw out from them whether, and why, they think they are true – before telling them the answer. https://www.johnlewis.com/would-i-lie-to-you-board-game-2019/p231601008 has a board game at £25 which could be a good investment.

There are three main ways that we can use to know if something is true, or at least highly likely:

a. Known facts – [Empiricism] this just means using testable, observable facts to construct a probable theory or explanation, avoiding the three dangers above. On this basis we can use contemporary accounts of Jesus from outside the Bible (there are a few); we can check the historical, geographical etc., references contained in the Gospels; and we can use resources like archaeology or classical literature to see if the story is corroborated. Archaeology has been a huge help here: published in 2018, ‘The Bible and Archaeology’ by Matthieu Richelle is very well informed, easy to read and cheap!

b. Reasoning – [Rationalism] this refers to thinking round the issues. We need to ask questions which are more imaginative but also profound: if there had been no Jesus, how and why did Christianity even start? If Jesus did not rise from the dead, where is his body now? Why is there no ‘tomb of the Messiah’ as there is, in Medina, the Tomb of the Prophet? Why would people deliberately die for a faith they knew was not true? If there were no Jesus, or no resurrection, why would anyone bother to invent such an amazing story and try to pass it off as true? These are valuable lessons in reasoning for class discussions.

c. Experience – this is the most difficult area. Most Christians would say they have experienced Jesus in their lives, and perhaps they would add that they have seen a miracle (miracles are a big discussion topic on exam specifications, so beware). A video resource like https://www.youtube.com/watch?v=GlLD6ddWPXg can lead to a great discussion. For some people the truth of Christianity is an intuition which they find hard to put into words. Pupils should be encouraged to realise that intuitions play a large part in our lives (whom should I marry?) so should not be disregarded.

There are plenty of books and video clips backing all this up, but, as we know, the internet is awash not just with fake claims, but also with highly biased, sometimes offensive, sometimes just plain naïve information. Please don’t just set a ‘research this’ type homework without indicating the specific resources they must use.

This resource was written by Richard Coupe, one of RE:ONLINE’s Email a Believer team. 

Watching the news in January 2020 resulted in many of us praying for peace. This month I thought it would be appropriate to discuss the term peace in a general way.

Islam understands the relationship between God and the creation to be one of harmony and balance with everything in due order and in its rightful place. It is then in a state of security and safety; a state of deep and abiding peace. This comes about when the whole of creation functions according to the great designer’s plan; when everything is obedient to God.

Arabic is a language in which most words are based on three-letter roots. Such a root carries within it a whole range of meanings. All the words that are based on that root form a family of words with a shared set of meanings.

One such Arabic root is made up of the three letters slm. This root carries that range of meanings that were mentioned above. By adding vowels to the root, we can make a series of words as follows:

s l m

i s l a m

m u s l i m

s a l a m

We can see the three-letter root slm running through all three words.

Now we can ask:

What is islam?

And answer: islam is that natural state of the whole of creation in harmony, balance, justice, peace etc. with God and within itself, which is the way that God created things and the state in which God wants them to live. This can only come about when everything lives according to the designer’s plan, which for human beings means choosing to submit our wills to the revealed ethical divine will. Only then will we and all creation flourish in this world and the life hereafter. Our second word, muslim, is an adjective based on the same root; it describes something in the state of islam. We can say that God creates the universe in the state of islam.

You might also recognise the third of our words, salam, from the greeting that Muslims exchange: Salam ‘alaykum. This is often translated as, “Peace be with you” but we can now see its deeper meaning: “May you come ever more fully and completely into that state of perfect peace, which is islam, which will only come about when you submit to the divine will in every way” [Q. 33:44]

Salam requires that state of abiding islam that is built on justice, etc. This is not something that just happens but it is built and maintained by human beings struggling to learn, rationally understand and live out the requirements of the revealed ethical divine will. Thus, salam means more than a meagre “peace” describing the absence of war and want, it is something much more far-reaching: the Islamic understanding of peace is that state of the whole of creation in justice, harmony and obedience within itself and with the creator.

The Qur’an tells us that this life is a test; an opportunity for human beings to put into practice the guidance of God, to do good and keep away from wrong [Q. 18:7]. Temptation is to be resisted with all one’s strength. This struggle is first of all an inner one, against our own lower inclinations, our laziness, impatience and arrogance.

This resource was written by Aliya Azam, one of RE:ONLINE’s Email a Believer team. 

These resources have been created to support the Jerusalem Trust and BBC film Catholics – Children.

There are resources designed for use with KS2 (8-11),KS3 (11-14), KS4 (15-16), KS5 (17-18) and adults.

In order to use this resources it is necessary for students to watch entire film. In addition, sections may, of

course, be reshown as required in relation to each topic. The Programme Outline contains the timings for each

part of the film.

Teachers can select all or any of the resources and activities as suitable for the course they are pursuing. There

are additional ‘Stretch and Challenge’ topics as well as cross-curricular materials.

Additional versions of resources have been created:

• Dyslexic (D) wherever appropriate

To avoid confusion these are coded in the bottom left -hand corner of each page.

Many of the materials, especially the challenges, are also suitable for

• SEN – special educational needs;
• EAL – English as an additional language.