We've had another excellent day which began by going to Haifa where we travelled along Mount Carmel seeing Stella Maris (the headquarters of the Carmelites), the Baha'i botanical gardens, and the Carmelite Chapel at El-Murakah which enabled us to view the sight of Elijah's confrontation with the prophets of Baal. Rabbi David Hulbert read the account of Elijah on Mount Carmel and I spoke briefly about Carmelite spirituality.
From there we went to have a delicious lunch with a Druze family and heard a little about the Druze faith and way of life. Our final stop was at Caesarea where we saw the remains of Herod's Palace including the theatre, hippodrome and aqueduct. There, I read from the account in Acts of Peter's meeting with Cornelius highlighting its significance for the growth of Christianity.
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Mendelssohn - Elijah.
Showing posts with label baha'i. Show all posts
Showing posts with label baha'i. Show all posts
Wednesday, 29 October 2014
Tuesday, 8 December 2009
Faith-based leadership models (3)
Equality
Sikh philosophy (Sikhi) is a “comprehensive philiosophy ranging from religious, social, cultural, economic, scientific to political thoughts” articulated by Guru Nanak in the late 1440s. Guru Nanak “taught the unity of all existence, the equality of all human beings, the diversity of life and opinions, the acceptance of pluralism and the sanctity of human life.” He considered that “human life is fulfilled by searching for the ultimate ‘truth’ through the rubble of false mirrors and to be a Sikh is, therefore, to be a learner, student or seeker of truth. In this search for truth the Guru dismissed the worship of idols, dogma and ritual as delusions masking the real search and dismissed caste and divine rulers as oppressive human inventions.
In 1699 the tenth Guru, Guru Gobind Singh provided an initiation service or baptism for those choosing to accept and live by Sikhi. He then submitted himself to the first five who, through this baptism, became Amritdhari Sikhs or Khalsa. The Khalsa “became an organised people in South Asia who destroyed the system of hierarchical orders making every human being equal in power and dignity.” The Khalsa also “removed the notion of divine intermediaries giving humans confidence in their own collective divinity.”
Similarly, Bahá’ís seek to work towards:
• equality of opportunity for men and women;
• elimination of prejudice of all kinds;
• universal compulsory education;
• a universal auxiliary language;
• abolition of extremities of poverty and wealth through international legislation; and
• the establishment of universal peace by a world government which will have international courts and military.
Ethics
The idea of leadership by moral force is widespread in many religions, but is particularly central to the Confucian ideal of government. Leaders should be honest, moral, and virtuous people, who will not take bribes or act corruptly. Because people look up to leaders as role models, they should set a good example for others.
An example of a faith-based organisation applying this approach in their mission statement is the MATS School of Business and IT (a Post Graduate School of Excellence of the Jain Group of Institutions) which strives to “foster an intellectual and ethical environment in which both spirit and skill will thrive so as to impart high quality education, training and consultancy services, with a global outlook and human values.”
The Jewish Association for Business Ethics (JABE) exists to encourage high standards of integrity in business and professional conduct by promoting and teaching the Jewish ethical approach to business and to contribute to the debate in wider society. JABE also aims to promote awareness and understanding in the Jewish Community of Jewish teachings and traditions in business.
The European Baha'i Business Forum (EBBF) plays a similar role for the Bahá'í community by being an association of women and men involved in business and management who are exploring ways and means of applying Bahá'í ethical and social teachings to issues arising out of their business activities. EBBF aims promote the following core Bahá'í values and principles:
• ethical business practices;
• the social responsibility of business;
• stewardship of the earth's resources;
• partnership of women and men in all fields of endeavour;
• the need for a new paradigm of work;
• non-adversarial decision making based on consultation; and
• application of spiritual principles to economic problems.
Buddhists are encouraged to work hard and to be industrious but to earn money through righteous means (right livelihood). This means that no ethical or religious principles should be violated through the work done and the work should benefit both the individual and society. Right Livelihood is the fifth aspect of the Eightfold Path and has two main elements. The first is a negative aspect, deriving from the principles of non-violence, of not engaging in work involving weapons, meat, intoxicants (e.g. alcohol), poisons (e.g. drugs) or trade in living beings (animals or human beings). The second is a positive aspect, deriving from principles of simplicity, of using technologies that are in harmony with the natural environment and its resources to produce no more than an adequate range of material goods.
Islamic moral character requires that leaders emphasize the following five key parameters of Islamic behavior: justice; trust; righteousness; the struggle towards self-improvement; and promise keeping. A Muslim leader is expected to be just, behave righteously, strive towards self improvement, and never break his word. He is to consult with others, especially in areas where he is not competent. Islam stresses consultation in all affairs. A leader is expected to bear adversity patiently, and remain forever humble.
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Bruce Springsteen - We Shall Overcome.
Sikh philosophy (Sikhi) is a “comprehensive philiosophy ranging from religious, social, cultural, economic, scientific to political thoughts” articulated by Guru Nanak in the late 1440s. Guru Nanak “taught the unity of all existence, the equality of all human beings, the diversity of life and opinions, the acceptance of pluralism and the sanctity of human life.” He considered that “human life is fulfilled by searching for the ultimate ‘truth’ through the rubble of false mirrors and to be a Sikh is, therefore, to be a learner, student or seeker of truth. In this search for truth the Guru dismissed the worship of idols, dogma and ritual as delusions masking the real search and dismissed caste and divine rulers as oppressive human inventions.
In 1699 the tenth Guru, Guru Gobind Singh provided an initiation service or baptism for those choosing to accept and live by Sikhi. He then submitted himself to the first five who, through this baptism, became Amritdhari Sikhs or Khalsa. The Khalsa “became an organised people in South Asia who destroyed the system of hierarchical orders making every human being equal in power and dignity.” The Khalsa also “removed the notion of divine intermediaries giving humans confidence in their own collective divinity.”
Similarly, Bahá’ís seek to work towards:
• equality of opportunity for men and women;
• elimination of prejudice of all kinds;
• universal compulsory education;
• a universal auxiliary language;
• abolition of extremities of poverty and wealth through international legislation; and
• the establishment of universal peace by a world government which will have international courts and military.
Ethics
The idea of leadership by moral force is widespread in many religions, but is particularly central to the Confucian ideal of government. Leaders should be honest, moral, and virtuous people, who will not take bribes or act corruptly. Because people look up to leaders as role models, they should set a good example for others.
An example of a faith-based organisation applying this approach in their mission statement is the MATS School of Business and IT (a Post Graduate School of Excellence of the Jain Group of Institutions) which strives to “foster an intellectual and ethical environment in which both spirit and skill will thrive so as to impart high quality education, training and consultancy services, with a global outlook and human values.”
The Jewish Association for Business Ethics (JABE) exists to encourage high standards of integrity in business and professional conduct by promoting and teaching the Jewish ethical approach to business and to contribute to the debate in wider society. JABE also aims to promote awareness and understanding in the Jewish Community of Jewish teachings and traditions in business.
The European Baha'i Business Forum (EBBF) plays a similar role for the Bahá'í community by being an association of women and men involved in business and management who are exploring ways and means of applying Bahá'í ethical and social teachings to issues arising out of their business activities. EBBF aims promote the following core Bahá'í values and principles:
• ethical business practices;
• the social responsibility of business;
• stewardship of the earth's resources;
• partnership of women and men in all fields of endeavour;
• the need for a new paradigm of work;
• non-adversarial decision making based on consultation; and
• application of spiritual principles to economic problems.
Buddhists are encouraged to work hard and to be industrious but to earn money through righteous means (right livelihood). This means that no ethical or religious principles should be violated through the work done and the work should benefit both the individual and society. Right Livelihood is the fifth aspect of the Eightfold Path and has two main elements. The first is a negative aspect, deriving from the principles of non-violence, of not engaging in work involving weapons, meat, intoxicants (e.g. alcohol), poisons (e.g. drugs) or trade in living beings (animals or human beings). The second is a positive aspect, deriving from principles of simplicity, of using technologies that are in harmony with the natural environment and its resources to produce no more than an adequate range of material goods.
Islamic moral character requires that leaders emphasize the following five key parameters of Islamic behavior: justice; trust; righteousness; the struggle towards self-improvement; and promise keeping. A Muslim leader is expected to be just, behave righteously, strive towards self improvement, and never break his word. He is to consult with others, especially in areas where he is not competent. Islam stresses consultation in all affairs. A leader is expected to bear adversity patiently, and remain forever humble.
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Bruce Springsteen - We Shall Overcome.
Tuesday, 20 October 2009
Faith-based leadership models (1)
Through Faiths in London's Economy I am working on ideas for a seminar exploring the place of faith in the development of leadership. The target audience being HR professionals, interfaith practitioners, and people of faith in (or with an interest in) employment. This would be the second in an ongoing series of seminars that began with the 'Ethics in a Global Economy' seminar.
This, together with hearing Brian Draper speak on Spiritual Intelligence at the Everyday Icons event this past weekend, reminded me of a paper (which I shall post in this series) that I wrote on faith-based leadership models for Faith Regen Foundation as part of the Faith Communities Toolkit that we prepared for the Centre for Excellence in Leadership to make available to the Learning & Skills Sector nationally. This Toolkit remains available online and can be found by clicking here.
Lynne Sedgemore, then Chief Executive of the Centre for Excellence in Leadership, who commissioned Faith Regen to develop a Faith Communities Toolkit for the learning and skills sector said, “I believe that faith issues should have more of a high profile within leadership dialogue in the 21st Century.”
“In the current global, national and local contexts,” Sedgemore said, “I feel that our sector’s leaders need support, advice and information on dealing with faith especially since the recent Employment Equality (Religion or Belief) Regulations 2003 came into force.” Recent events across the world linked to religions and faith issues, she thought, supported this view which involves looking at faith from a diversity perspective as well as a legal one.
She is not alone. In 2003 the Roffey Park Institute published research which claimed that nearly three-quarters of workers are interested in "learning to live the spiritual side of their values." An increasing number of books, consultancies and websites are emerging which deal with spiritual leadership within the workplace. The Bahá'í business writer, George Starcher, has argued that a new spiritual paradigm of management is emerging from the current context. He sees this paradigm as involving communicating vision, balancing economics and ethics and developing social responsibility.
My paper sought to summarises strands of teaching from each of the major world religions that could contribute to this new paradigm.
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The Clash - Clampdown.
This, together with hearing Brian Draper speak on Spiritual Intelligence at the Everyday Icons event this past weekend, reminded me of a paper (which I shall post in this series) that I wrote on faith-based leadership models for Faith Regen Foundation as part of the Faith Communities Toolkit that we prepared for the Centre for Excellence in Leadership to make available to the Learning & Skills Sector nationally. This Toolkit remains available online and can be found by clicking here.
Lynne Sedgemore, then Chief Executive of the Centre for Excellence in Leadership, who commissioned Faith Regen to develop a Faith Communities Toolkit for the learning and skills sector said, “I believe that faith issues should have more of a high profile within leadership dialogue in the 21st Century.”
“In the current global, national and local contexts,” Sedgemore said, “I feel that our sector’s leaders need support, advice and information on dealing with faith especially since the recent Employment Equality (Religion or Belief) Regulations 2003 came into force.” Recent events across the world linked to religions and faith issues, she thought, supported this view which involves looking at faith from a diversity perspective as well as a legal one.
She is not alone. In 2003 the Roffey Park Institute published research which claimed that nearly three-quarters of workers are interested in "learning to live the spiritual side of their values." An increasing number of books, consultancies and websites are emerging which deal with spiritual leadership within the workplace. The Bahá'í business writer, George Starcher, has argued that a new spiritual paradigm of management is emerging from the current context. He sees this paradigm as involving communicating vision, balancing economics and ethics and developing social responsibility.
My paper sought to summarises strands of teaching from each of the major world religions that could contribute to this new paradigm.
----------------------------------------------------------------------------------------
The Clash - Clampdown.
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