THE SCIENTIFIC AND RELIGIOUS CHALLENGE OF THIS CENTURY -
(Universal House of Justice of the Bahá'í International Community )
The tasks involved in developing a global partnership capabilities require a very broad category above what has been achieved by the human species. Reaching these levels will require that individuals and social organizations enjoy a vastly greater access to knowledge. In this process of universal education training must be an essential factor, but the effort will bear fruit only in so far as human affairs are reorganized allowing individuals and groups from all sectors of society meet conditions to acquire knowledge and apply them to forge their own destinies. Over verifiable history, human consciousness has depended on two fundamental systems of knowledge, through which has been progressively expressing their potential: science and religion. The experience of the species has used both instruments to reorganize, to interpret their environment, explore their latent powers and discipline their moral and intellectual life. Both have acted as the real progenitors of civilization. Moreover, with the advantage that gives the historical perspective, it becomes evident that the effectiveness of this structure dual has been greatest in those periods in which religion and science, each within its sphere, could work in concert. Given the almost universal respect he enjoys science today, it is not necessary to dwell on the merits that credited. In the context of an economic and social development, the question is no longer that, but how to organize the scientific and technological activity. If the task in question is regarded mainly as the preserve of established elites living in a small number of nations, it is obvious that such an approach the gap has developed between rich and poor of the earth will only get bigger, with dire consequences already mentioned that it shall prepare for the world economy. Certainly if the majority of humanity continues to be viewed as mere consumers of science and technology created elsewhere, it is clear then that can not be rightly called "development" programs designed to meet their needs. Therefore, the expansion of scientific and technical activity is a crucial challenge and huge. Instruments of social and economic change so powerful must happen to be the patrimony of advantaged segments of society to organize so that people of all backgrounds to participate in this activity according to their abilities. Addition de crear programas que extiendan la educación requerida a todos sus potenciales beneficiarios, tal reorganización conllevará necesariamente el establecimiento por todo el mundo de centros viables de aprendizaje, instituciones que realcen la capacidad participativa de los pueblos del mundo en la generación y aplicación del conocimiento. La estrategia de desarrollo, al tiempo que reconoce las amplias diferencias de capacidades humanas, debe hacer suya la importante meta de posibilitar que todos los habitantes de la tierra tengan participación en los procesos de la ciencia y de la tecnología, que son su derecho inalienable de nacimiento. Con cada día que pasa los argumentos consabidos para mantener el status quo pierden poder persuasivo ante las revolutionary communication technologies, with all the information and training they get within reach of large sectors of the world, wherever they are and whatever their cultural background. The challenges that face humanity in its religious life, but of different sign, are also impressive. For the vast majority of the world population, the idea that human nature has a spiritual dimension - indeed that its fundamental identity is spiritual - is a truth which needs no demonstration. It is a perception of reality that is discovered in the earliest records of civilization, and has been cultivated for several millennia by every one of the great religious traditions of the past. Its enduring achievements in the field of law, the arts and the civilizing of human relationships give meaning and substance to history. One way or another impulse daily influence in the lives of most people, as unequivocally confirm the facts on a daily basis, and longings that wake are endless and powerful beyond all calculation. Consequently, it seems clear that the efforts of all kinds to promote human progress should seek to use capabilities that are so universal and so immensely creative. Why, then, the spiritual issues that have facing humanity have focused attention on the development discourse? Why so far most of the priorities, and even the basic assumptions of international development plans have been decided under materialistic outlook support only small minorities of the world population? How much credit be attached to the devotion they profess says the principle of universal participation, but rejects the value of defining cultural experience of the participants?. Perhaps allege that, as the spiritual and moral issues have historically been linked to rival theological doctrines, objectively not validate they exceed the framework that the international community decide their development plans. Grant any role will open doors to those dogmatic trends that have fueled the conflict have hindered social and human progress. No doubt such an argument contains some truth. Proponents of the various theological systems of the world bear a heavy responsibility not only for the disrepute into which dropped the faith of many advanced thinkers, but also by the inhibitions and distortions introduced into the discourse that has been making a permanent human on the spiritual message. However, conclude that the answer is to curb research of spiritual reality, regardless of the deepest roots of human motivation is nothing but deception revealed. The only result, to the extent that such censorship has achieved its purpose in recent history, has been transferred the destinies of a new orthodoxy to which truth is amoral and facts are independent of values. Many of the great achievements of the religion, so that our existence on this earth is concerned, have lined moral character. Through its teachings and example of life for them lit, many people of all ages and countries have developed the capacity to love. They have learned to discipline the animal side of their nature, to make great sacrifices for the common good, to practice forgiveness, generosity and trust, and use their wealth and other means for the sake of civilization. Institutional systems have been devised to transform these achievements into social living standards applied on a large scale. As much as dogmatic and sectarian strife additions have obscured and diverted its course, the spiritual impulses mobilized by such transcendent figures as Krishna, Moses, Buddha, Zoroaster, Jesus and Muhammad have continued to be the force that has exerted greater influence on the civilization of human character. Since, according to this, the challenge is to enhance human knowledge by making it much more accessible, it is necessary that the enabler strategy hinges on a continuous and intense dialogue between science and religion. It is - or by now should be - a truism that, in every sphere of activity and each of its levels, perceptions and skills that define the scientific achievements must resort to the moral and spiritual power of commitment to ensure most appropriate application. For example, people need to learn to separate fact from conjecture , and indeed to distinguish between subjective views and objective reality. The contribution to human progress and achieve the people and institutions prepared is determined, however, for his devotion to truth and his indifference to the dictates of their own interests and passions. Another capability that science must cultivate in all people is the key thinking processes, including historical processes, however, if this intellectual advance has to contribute their time to promote development, it is imperative that their perspective is tangled by prejudices of race, culture, gender or sectarian beliefs. Similarly, the training that should enable the people of the world participate in the production of wealth may not pursue their aspirations for progress and not the extent that such momentum lit display this spiritual conviction: that service to humanity is the purpose of both individual life and social organization. The fundamental principle announced by Bahá'u'lláh ... is that religious truth is not absolute but relative, that Divine Revelation is a continuous and progressive process, that all major world religions are of divine origin, its basic principles are in complete harmony, that their aims and purposes are one and the same, that their teachings are but facets of one truth ... Also requires its followers the primary duty of a free search for truth, condemns all manner of prejudice and superstition, declares that the purpose of religion is to promote friendship and concord, proclaims its essential harmony with science and recognizes that it is the predominant agent of pacification and the orderly progress of human society. "(1) The first and most prominent of these favors that the Almighty has given men the gift of understanding. It aims to give the gift has been nothing but train their creatures to know and recognize the one true God - exalted be His glory! -. This gift gives men the power to discern the truth in all things, it leads to what is fair and helps you discover the secrets of creation. Next in importance is the power of vision, the main instrument through which his understanding can function. The senses of hearing, heart, and the like must, likewise, be considered among the gifts he has been endowed with the human body ... These gifts are inherent to man. He who dominates all else that is incorruptible in nature and belongs only to God himself, is the gift of divine Revelation. Every gift bestowed on man by the Creator, whether material or spiritual, is subservient to it ... "(2)
Bibliography:
1. Shoghi Effendi, Introduction to 'Abdu'l -Bahá, The Wisdom 'Abdu'l-Bahá. EBILA, Buenos Aires.
2. Gleanings from the Writings of Bahá'u'lláh. EBILA, Buenos Aires.
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Responsible Cabinet Search: Mayela RUIZ MURILLO
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