The religion of God

Academic and human rights campaigner Nazila Ghanea explains the basic tenets of Bahá’í belief

Despite its relatively brief history of some 165 years, the Bahá’í faith is the second most geographically widespread religion in the world after Christianity. The Bahá'í community numbers some six million followers living in more than 100,000 localities around the world.

As a Bahá’í, I believe that there is but one God, a Supreme Being that has continually sent divinely-inspired ‘Messengers’ – or 'Manifestations of God' - to impart to humanity the knowledge and spiritual impetus for its social evolution.

Therefore, Bahá'ís believe that there is only one religion – the religion of God – and the various Manifestations who have appeared throughout history are equally valid, but different.

They are teachers in the same school, providing the world with the lessons it needs to learn to move to the next stage of its development. The Bahá’í faith sees itself as the latest in this ongoing unfolding of knowledge, known as 'progressive revelation'.

In Persia, in 1844 and then 19 years later, two such Manifestations, known to history as the Báb and Bahá’u’lláh, claimed to be the recipients of revelations from God and founded the Babí and Bahá’í faiths, respectively. As Bahá’ís we consider both as twin revelations bearing the same essential message for this age.

What this understanding of progressive revelation means for me is that I see no conflict in the essential purpose of any of the religions. They are fundamentally one and the same. It is not some kind of gimmick - it is part and parcel of our very religious belief: that God is one, and as such the religious messages he has conveyed to humanity are also one.

This does not mean that any claim to ‘religious truth' is necessarily authentic, however. Nor does it mean that Bahá'ís have somehow taken the 'best bits' of the other faiths and syncretised a new one. There are two essential aspects to religious truth: one, spiritual truths - which the great religious traditions have in common and are unchanging over the centuries and two, social teachings - which change according to the needs of the age.

My religion has a clear response to the challenges of our times. Bahá'u'lláh's writings – and those of his authorised successors - provide the principles by which pressing problems such as civil war, famine, nuclear power, religious extremism, birth control, penal reform, environmental degradation, racism, adoption and surrogacy can be addressed.

The Bahá'í faith has no clergy and very few formal rituals. Bahá’í communities worship, socialize and hold activities either in purposely-acquired buildings, or in believers' homes or in hired facilities.

There are currently Bahá’í Houses of Worship in Sydney-Australia, New Delhi-India, Apia-Samoa, Kampala-Uganda, Frankfurt-Germany, Panama City-Panama, Chicago-USA and one currently under construction in Santiago-Chile. These Houses of Worship are open to all people.

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Germany's political stability could be threatened by automation

The country's resistance to populism may be tested by changes to its manufacturing industry.

Germans head to the polls this Sunday 24 September. With Merkel set to win a fourth term as Chancellor, it has been dubbed a "sleepy" election – particularly compared to the Dutch and French campaigns a few months ago. Populism, while present, has not taken off to the same extent as in Germany’s neighbouring countries.

In a new Legatum Institute report co-authored with Matthew Elliott, we explore in detail why this is the case, evaluating the historical and economic circumstances as well as social, cultural and political attitudes. In short, support for both the populist Left Party (Die Linke/DL) and for the populist right Alternative for Germany (AfD) has so far been concentrated in former East Germany. At the national level, it has therefore been hard for either party to win more than around 10 per cent of the vote.

However, a longer term trend that might disrupt German politics in future election cycles is automation. With manufacturing making up a large proportion of the German economy, a significant amount of jobs are set to shift between occupational groups. According to the OECD, the portion of jobs at high risk of automation in Germany – 12 per cent – is one of the highest among countries measured.

While the elimination of some jobs and occupations does not necessarily mean net job losses – on the contrary, BCG estimates a net increase of 350,000 jobs by 2025 – it does mean upheaval, both in the job market and in the political sphere.

On the job market front, Germany has a shrinking pool of skilled labour. The Association of German Chambers of Commerce and Industry (DIHK) consider this poses the biggest risk to their businesses. The government is acutely aware of the issue – its August 2017 progress report projects 700,000 fewer skilled workers in 2030 than in 2014. Moreover, with an ageing population, the demographics are currently not in Germany’s favour.

Resolving this issue will require big and difficult political changes. On the one hand, it means that more immigration, particularly of young skilled workers, will likely be necessary. Given the backlash to Merkel’s "welcome" policy at the height of the refugee crisis, an anti-immigration sentiment was stirred which was dormant before.

On the other hand, while new jobs will be available, this does not necessarily mean that from one day to another that those working, for example, in manufacturing, will be keen to move into the service industry or another occupation altogether. Nor does it mean they will want to, or even perhaps be capable of, reskilling to carry out new digital roles.

In the UK and the US, we recently witnessed how these labour market changes were one of the big factors associated with support for the protectionist and anti-immigration rhetoric of the Leave campaign for Brexit and Donald Trump for president.

In Germany, the regions most exposed to the effects of automation are in the industrial south and west – parts of the country so far spared from the worst of populism. The potential for populist support to expand at the national level should therefore worry observers. To its credit, the current government has already been thinking about it, as evidenced in the Work 4.0 White Paper.

However, policy choices in the next few years will be crucial for mitigating the future labour market and political shockwaves of automation. If politicians choose to merkeln (do nothing) on the issue, the populist backlash might hit Germany, too.

Claudia Chwalisz is a consultant at Populus and a fellow at the Crick Centre, University of Sheffield. She is the author of The People’s Verdict: Adding Informed Citizen Voices to Public Decision-making (2017) and The Populist Signal: Why Politics and Democracy Need to Change (2015). Her guide to the German election authored with Matthew Elliott can be downloaded here