Bloom Review Response

The UK Bahá’í Office of Public Affairs would like to extend its appreciation and congratulations to Colin Bloom and the team that has produced this comprehensive review. Our office recognises the hard work and dedication that went into this review, as well as the sensitivity that characterised the collection of data from a diversity of faith groups and with which it was compiled and condensed into succinct learning points. Our office would also like to express how uplifting and insightful the roundtable discussion was with the civil servants and the colleagues from interfaith and extend its thanks to these individuals.

Below can be found our office’s considered response to the Bloom Review. We examine the following topics: understanding the nuances of religion; religion in the UK; interfaith work; faith education; faith literacy; and freedom of religion or belief.

Introduction

The religious landscape in the UK has undergone a profound transformation in recent decades. The research and publication of the Bloom review were most timely to allow the government to reassess its engagement with religious institutions and faith-based organisations, especially at this important juncture. The knowledge acquired through faith engagement enhances understanding of the UK’s rich social fabric and contributes to

informed policymaking, creating a valuable resource for all future administrations. This approach fosters a more inclusive governance that reflects the diverse beliefs within our society. Civil servants ideally retain the acquired insights from these interactions, ensuring the continuity of the undertaken efforts.

The government's effort to acknowledge and endorse the role of faith organisations in building and sustaining communities, a key objective behind commissioning this review, cannot occur in isolation. It necessitates cooperation from civil servants, public endorsement, and a nuanced understanding of religious intricacies.

In the subsequent discussion, our aim is to underscore key points of significance for consideration.

Understanding Nuances of Religion

Religion holds significant sway over societies globally, impacting cultures and populations everywhere. Across history, it stands as a dominant driver of societal advancement, inspiring people to nurture spiritual virtues, selflessly sacrifice for others, and actively engage in enhancing their communities for the greater good. Religion, in a very real sense, provides the warp and woof of the social fabric–the shared beliefs and moral vision that unite people into communities and that give tangible direction and meaning to individual and collective life.

"Religion,” the Bahá’i Writings state, "is the greatest of all means for the establishment of order in the world and for the peaceful contentment of all that dwell therein."1

Regardless of individual perspectives, the historical impact of religion on the development of civilisations is undeniable, leaving an indelible mark on the tapestry of human history. The foundational elements of progressive civilisation are rooted in the universal spiritual principles that form the core of the world’s major religions. These include values such as compassion, love, justice, humility, sacrifice, trustworthiness, tolerance, dedication to the well-being of others, and unity. Religious principles, values, dedications, and organisational

capabilities have significantly propelled various movements throughout the nineteenth and twentieth centuries, including abolition of slavery, suffrage movement, labour, independence, civil rights, anti-apartheid, peace, humanitarian assistance, solidarity, and truth and reconciliation movements. For centuries, religious teachings served as a fundamental wellspring of resilience and non-violent strategies aimed at overcoming

oppression. Today, these religious aspirations are increasingly aligning with environmental causes. From this vantage, it becomes evident that religion, which has in recent decades been seen as confined to the realm of the personal, is capable of effecting a profound transformation in society. Distinct from other realms of human understanding, religion’s world embracing vision allows it to rise above short-sightedness and forces of self-interest, offering a more fulsome conception of human wellbeing and progress, and sustaining the faith and determination necessary for long-term endeavours for universal prosperity.

Concurrently, it is essential to recognise that the distortion of religious teachings has often led to and still produces societal fragmentation, intolerance, hatred, gender bias, poverty, oppression, and conflict. In fact, numerous persistent issues facing contemporary society can be attributed to the misappropriation and distortion of religious authority, as highlighted in the Bloom report. The report’s distinction between authentic religious practices and distorted interpretations or misuse of religion is highly valuable in averting

misconceptions about religion. Indeed, fanaticism and conflict poison the wells of tolerance and represent corrupt expressions of true religious values. This seeming paradox underscores the complexity of religious influence on human behaviour and societal dynamics.

By acknowledging the potential for both constructive and destructive forces within religious frameworks, it becomes clear that discarding religion entirely is simply not tenable. Religion, with its capacity to provide meaning, purpose, and a binding sense of community, remains a significant aspect of culture in the UK. Hence, rather than sceptical and half-hearted engagement with faith communities, there is a pressing need to

re-imagine the role of religion in contemporary society. This involves recognising the cardinal values found in all major religious traditions as primary sources of human insight and motivation, bracketing doctrinal differences and claims of exclusivity to the broader objective of fostering interfaith dialogue and mutual understanding, and encouraging lines of interaction emphasising unity, conciliation and collaboration. Accordingly, educational curricula exploring the history and teachings of religion may wish to highlight the

complementary aims and functions of the world's faith systems as well as the theological and moral threads that link them.

Reconceiving religion as a constructive social force requires an open-minded approach that embraces the positive contributions of faith while challenging harmful interpretations and practices. It promotes a more nuanced understanding of religious texts, encourages critical thinking within religious communities, brings greater focus to commonly-held spiritual ideals, and fosters cooperation among diverse faiths.

From a Bahá’i perspective, the alienation, moral disorientation, and cynicism pervading contemporary life can be directly traced to the displacement of a transcendent understanding of human purpose, by an enervating and all-encompassing materialism. To address such despair and anomie, the active expression of the powers and capacities of the human spirit must be nurtured hand in hand with the powers of reason and scientific

understanding. This holistic and spiritually-based conception of social existence goes beyond notions of mutual advantage associated with the social contract, and instead offers a covenant of universal fellowship and respect as the basis of collective life. In applying these concepts and tenets, Bahá'is make a distinction between the actual revelation of the word of God and the way in which religion is practised by its adherents. Our comprehension of the revelation of God can be refined through a continuous cycle of study, consultation, and action by putting our understanding into practice and reflection - keeping unity as our watchword. This is an approach to religious truth entirely distinct from one that would interpret and promote its teachings as a

means to promote one’s own narrow interests.

Similar to any societal institution, our comprehension, and application of religion must progress to ensure its continuous contribution to the progress of civilisation. At this pivotal moment in history, we see the urgent need for critical normative discourse about what constitutes the progressive and constructive practice of religion—or how religious practice can best be aligned with the transition to a more just and sustainable order. And rather than solely focusing on narrow matters of sectarian belief and identity, contributions from

religious voices should highlight the nexus between individual spiritual fulfilment and the collective advancement of society. By promoting service, actively advocating for justice, and fostering a unity which embraces diversity, religion can significantly impact social development in a profoundly positive manner. As Bahá’u’lláh affirms, “The progress of the world, the development of nations, the tranquillity of peoples, and the peace of all who dwell on earth are among the principles and ordinances of God.”2

In fact, the Bahá’í Faith envisions a future for religion characterised by unity, peace, and the recognition of the fundamental oneness of all humanity. It foresees a gradual but inevitable process where negative forces, whether rooted in religious dogmas or other ideologies, are eclipsed by the rising tide of constructive and uplifting forces.

“Though devastating in their effects, the forces of disintegration tend to sweep away barriers that block humanity’s progress, opening space for the process of integration to draw diverse groups together and disclosing new opportunities for cooperation and collaboration. Bahá’ís, of course, strive to align themselves, individually and collectively, with forces associated with the process of integration, which, they are confident, will continue to gain in strength, no matter how bleak the immediate horizons. Human affairs will be utterly reorganised, and an era of universal peace inaugurated.”3

As the youngest of the world religions, the Bahá'í Faith has brought forth concepts and principles that have profoundly altered the thinking and orientation of its followers. The concept of progressive revelation serves as a unifying force within the Bahá'i community, as it encourages its followers to recognise the validity and essential unity of all major world religions. According to this principle, divine guidance is continuously revealed to humanity through a succession of Manifestations, or Messengers, of God, each bringing teachings

suited to the needs of the time and the capacity of the people. This understanding provides a framework for reconciling religious differences, recognising outdated dogmas, and appreciating the interconnectedness of various faith traditions. This recognition emphasises the essential unity of their messages and encourages followers to view religious diversity as a reflection of the rich tapestry of divine wisdom. The Bahá'í teachings

explicitly advocate for eliminating religious prejudices, promoting a deep respect for and admiration of all major religions. The world's religions can thus be seen to be one in their nature and purpose with each being a wellspring of knowledge, energy and inspiration. They each have served to unlock a wider range of capacities within human consciousness and society. It is a process that has impelled the human race toward moral and spiritual maturity. Bahá'is actively engage in community-building activities, educational initiatives open to all, and humanitarian projects that aim to promote unity, eliminate prejudice, and advance the well-being of all people. Its emphasis on the oneness of humanity and the interrelationship of spiritual and material progress has inspired positive contributions in areas such as education, social justice, and interfaith dialogue. While its numbers may be currently modest, the Bahá'i community's commitment to fostering unity and positive social

change has a ripple effect that extends beyond its immediate membership, influencing broader societal attitudes and values.

Religion in the UK

The Bloom review has done well in demonstrating the government’s willingness and commitment to understanding and engaging with faith and faith communities. Beyond the misunderstanding that the statement “we don’t do God,” has evoked, it needs to be acknowledged that the UK has been described as a secular country by prominent politicians and academics.

Recent surveys indicated a continuing decline in religious affiliation across the UK. Consequently, secular thinking permeates public policy and the minds of those involved in the machinery of devising policy, hence the challenge governments face in envisaging a role of religion in society and the incoherent and piecemeal engagement with faith communities.

A good starting point could involve recognising that the secular theory, which predicted the decline of religion, is facing challenges, and the conventional dichotomy between secularism and religion is not tenable. It is becoming increasingly evident that the idea that secularism is “neutral” or “valueless” is baseless - it too makes certain assumptions about human behaviour and motivations. More and more people are acknowledging that the assumptions we make about human nature influences the way policy is designed.

Furthermore, the evident reason behind the revisions in secular theory stems from the materialist paradigm's inherent shortcomings that have dominated the modus operandi in the Western hemisphere. For over a century, progress has been synonymous with economic development and its potential to drive social betterment. However, the consequences of this materialistic worldview have been the unequal distribution of wealth, the exploitation of the environment in pursuit of profit, an excessive focus on competition in education, and the prevalence of various forms of prejudice and extreme ideologies.

There is no doubt that the influence and prevalence of religion constitute a complex phenomenon. While some regions experience a waning influence under the forces of secularisation, others witness a growing religious resurgence, a trend acknowledged by scholars. Nevertheless, in our interconnected world, any socio-religious shift impacts the UK and global communities to varying degrees. Therefore, adopting a binary perspective creates challenges, fostering conflicting mindsets that hinder a comprehensive understanding or analysis of religion's enduring role in the rapidly evolving society of the UK.

The various surveys suggest that concurrent with the diminishing influence of religious institutions, there has been quantifiable gravitation toward and yearning for spirituality, what has been termed as “believing without belonging” or belonging that allows for an expanded circle of acceptance, respect, and cooperation. This mindset could also be interpreted as people challenging the notion of superiority claimed by any belief system

that produces a sense of “us and them.” This swing has assisted in breaking barriers between people of different religions, which could be seen as a positive force in the UK.

This paradigm shift is among the factors contributing to the increased growth of the interfaith movement, a subject we will delve into later in this response.

For too long, religion and faith-based organisations have been viewed through a distorted lens. Over the past decades, we have witnessed the loss of religion's presence in the public domain and its relegation to the private sphere. In recent years, religion with any social dimension has been viewed as a cause for concern or, at best, as a vehicle for goods and services. At this stage of our collective evolution, we need to reflect on the conception of human solidarity, befitting the age of maturity.

We would encourage thoughtful consideration and collective self-reflection on the nature and function of religion. This should include pondering such questions as: what are the characteristics of a conception of religion that betters the condition of humankind? What is required in order for humanity to progress? There are no definitive answers to these questions yet, but throughout the world Bahá’i communities deliberate on these issues by constructively contributing to the discourse on the role of religion in society.

Once religion is viewed through this lens, the focus is shifted to the constructive power of religious conviction to motivate individuals to dedicate their energies to the common weal.

The Bahá'i Faith perceives the dynamic interplay of constructive and destructive forces as intrinsic to the ongoing evolution of individuals and societies. Constructive forces are understood as those qualities and principles that contribute to the advancement and betterment of humanity, emphasising virtues such as love, unity, justice, and compassion. Destructive forces, on the other hand, are identified with aspects that hinder progress, including prejudice, injustice, and discord. Bahá'is view the human spirit as possessing the capacity to harness constructive forces, fostering unity and contributing to the betterment of the world. The teachings of the Bahá'i Faith encourage individuals to be conscious of the choices they make, striving to channel their energies toward constructive endeavours that promote the well-being of all while actively working to mitigate the influence of destructive forces. In this perspective, the balance between these forces is seen as integral to the spiritual and social development of individuals and the global community.

Interfaith Work

As previously discussed, the interfaith movement is a positive development emerging from the demands of the age and the evolution of human thought, resulting in the reconceptualisation of the inter-religious framework. The anticipation is that the forthcoming examination of Bloom's report will give more consideration to this crucial evolution in religious affairs.

The interfaith movement, which originated in the late 19th century, has evolved into a significant aspect of religious life in various parts of the world. With over a century of experience in fostering dialogue between individuals of diverse faiths, interfaith organisations and communities of belief play a crucial role in enhancing

societal well-being.

The profound history of the interfaith movement allows for positive contributions to society from these organisations and faith communities. As global challenges persist, there is a growing awareness of how the interfaith movement can serve as a unifying force for humanity.

For Bahá’ís, who have actively engaged in interfaith activities worldwide for a century, participation has led to profound reflections. Questions regarding the potential of interfaith dialogue spaces, current aims and hopes, and effective engagement in a discourse that offers ethical discernment concerning issues of global concern are at the forefront of their considerations.

A critical aspect is the need for a dialogue that harnesses the power of religion to address humanity's most pressing problems. The recognition that both secular and religious entities can collaborate for the common good has advanced the discourse, opening new possibilities for cooperation.

In the realm of religious coexistence, the role of religion in society, and interfaith dialogue, an increasing number of individuals and groups are learning to emphasise religion's constructive contributions. The UK Bahá’í community is actively contributing to this essential cause, drawing from its extensive history of participation in interfaith dialogue and collaboration with organisations promoting inter-religious understanding. This involvement extends to engagement with government entities and other agencies,

exemplified by the community’s membership in the Inter Faith Network for the UK and consultative bodies on human rights and multi-faith healthcare chaplaincy, amongst other things.

We believe that government support of interfaith organisations and their work contributes greatly to the health, well-being and cohesion of society and express the hope that this remains a priority for the government.

Faith in education

In the Bahá'í Faith, education holds paramount importance as a transformative force that contributes to the advancement of both the individual and society. The Bahá'í Faith views knowledge as a means to foster unity and harmony, recognising the interdependence of intellectual, moral, and spiritual dimensions in the educational journey. In relationship to Religious Education (RE) we would like to make the following points:

— The necessity of Religious Education has long been the subject of discussion both in educational and government settings, and our office whole-heartedly supports Recommendation 7, regarding the “introduction of minimum standards regarding timetabling and resourcing” for the provision of RE and see it as essential that suitable and adequate training for teachers would go alongside this. We would like to highlight

that this recommendation would be done a disservice if the quality of RE did not match the minimum standard for time spent studying the subject.

— To this point, our office sees it as imperative for the potential RE curriculum to include

major world faiths beyond those commonly referred to as ‘the Big Six’. Even more important, we feel the curriculum should emphasise that the primary ethical and spiritual values held in common by the world’s religions contain within them means for the reconciliation and advancement of all people.

—A corollary suggestion regarding the quality of RE is that it should manage to teach both that, on the one hand, religions are different (distinctions include outward manifestations of faith such as the celebration of Holy Days, the expression of belief through clothing and other garments and theological differences in belief) and, on the other hand, that all major world religions operate under the same basic tenets (unity, harmony and peace being chief among these). The balance between both these perspectives could be used to emphasise

cooperation and the complementary nature of different religious traditions. Not only would this way of viewing religion act as a way of understanding all religions, including one’s own faith or none, but it would also encourage religious diversity to be seen as a strength of the UK and not allow divisions to be created among religious groups. This may also allow both marginalised groups who feel socially isolated and misunderstood in Britain and those who feel a sense of apprehension and fear when faced with different religious groups to come together, giving all a space free of judgement and characterised by understanding a

curiosity to gradually allow social cohesion and harmony to arise through these educational settings.

— In practice, having a multi-disciplinary approach to RE, whether actualised through embedding it within other subjects or simply conceptualising a curriculum that is overarching and finds connections between different subjects, allows students to have a deep appreciation of religion as a social force seen operating both within a personal and collective sphere. This approach to RE could help give students an overarching

perspective of religion which goes beyond the superficiality of simply learning about religious traditions (which is an important aspect of religion but insufficient for a deep understanding when viewed in isolation). This dual nature of religion (both personal and collective) can aid students to view it as a social force not simply relegated to the realm of individual preference. Seeing religion within a historical and social context, acting on the evolution of human thought and civilisation, seeing its effects on the sciences and arts is also valuable in that one can see how underlining the spiritual teachings of different faiths manifest in all areas of human endeavour. An understanding of how religious teachings inspire personal initiative could also be taught through historical and modern figures who have contributed to social progress in the UK and internationally (e.g. Joan of Arc, Malala Yousafzai, J.E. Esslemont, Tahirih to name a few).

— Regarding Recommendation 8 made in the review and mindful of the challenges (which government departments are intimately aware of) that come with balancing the safety and wellbeing of children and the freedom to allow grassroots community initiatives to flourish, our office simply wishes to reiterate the need for distinguishing between different types of out-of-school educational settings. Distinctions need to be made as to the purpose of these different settings, the nature of them (e.g., how long children spend in these settings, what is the justification of teaching in languages other than English, the extent of involvement of parents and the wider community and the training teachers and volunteers go through before being allowed into these spaces) are important factors which need to be outlined when legislating on these matters. Acknowledging the nuances between different types of out-of-school settings will also aid in mitigating unintended consequences which may hamper any potentially effective educational imperatives arising from the grassroots.

— It is worth pointing out that the Bahá’i Community, through an educational program called The Ruhi Institute, aims to nurture the spiritual and moral development of children within a framework that is inclusive and open to all children from every background. The objectives of these classes extend beyond traditional education, seeking to instil virtues, ethical values, and a sense of social responsibility in young learners. Rooted in the teachings of the Bahá'i Faith, the program fosters qualities such as love, unity, and kindness taught in all religions, and importantly, a deeper understanding and respect for diversity. It provides a holistic educational experience integrating spiritual and moral principles with intellectual growth. Through engaging activities, stories, and discussions, the Ruhi Children's Classes aspire to cultivate a strong moral foundation, equipping children with the tools to contribute positively to their communities and the broader society. The program emphasises the development of character, empathy, and a deep understanding of the interconnectedness of all humanity, reflecting the Bahá'i belief in the oneness of humankind. Through this program the older children will learn about the lives and teachings of all the prophets and messengers of God that have appeared down the ages.

Faith literacy

A society equipped with comprehensive faith literacy is better positioned to appreciate and navigate its diverse cultural and religious landscape.

— Our office fully supports the provision of Recommendation 4 which encourages religious literacy among all those working within public services, especially those working with vulnerable peoples and populations such as within welfare services, healthcare and education.

— The materials used in this educational initiative could draw from the RE curriculum as well as in-person sensitivity training, outlining the need for both theoretical understanding and practical applications of this knowledge. This combination of theoretical and practical education would not only produce positive professional outcomes but also social advantages, in that the UK would then have a population of about 5.87

million people who are literate in both identifying with and understanding a diversity of faith-based beliefs and religions.

Freedom of Religion and Belief

In the Bahá'í Faith, the principle of freedom of belief is considered fundamental to the inherent dignity of every human being. Bahá'u'lláh, the Founder of the Bahá'í Faith, emphasised the inherent right of every individual to independently investigate truth and follow the dictates of their own conscience. This principle is encapsulated in the Bahá'í Writings, which highlight the intrinsic value of freedom of belief as a vital

component of human spiritual and intellectual development.

Demonstrating a commitment to religious freedom domestically in the UK not only sets a positive example for the world, but also empowers nations to advocate more effectively against violations elsewhere. This unified front reinforces the moral imperative of safeguarding this essential human right worldwide, fostering a collaborative approach to address challenges and injustices related to freedom of religion or belief on an international scale. As the Bahá’i International Community stresses, “Coercion in matters of faith vitiates the very principles of religion. For commitment can only be born of belief that is freely chosen. The right to freedom of thought, conscience and belief now codified in international human rights instruments directly finds its roots in the scriptures of the world's religions. This fact should assure each of us that truth need not be feared, as it has many facets and shelters all of our diverse expressions of faith. If, after all, people of

religious faith believe that the Creator is eternal and the centre of all existence, then they must also believe that the unfettered and genuine search for truth will lead to truth.”4

— In response to Recommendation 1, our office would like to emphasise the nuances associated with expanding the role of the PM’s Special Envoy for FoRB to include the promotion and protection of religious freedom in the UK since it may undermine international efforts which the Special Envoy is involved with, taking away their focus and attention from these efforts and allowing breaches in human rights to go unchallenged in countries in which the freedom to choose one’s religion or belief is in a dire state.

—Perhaps, this role could be taken up by the Independent Faith Champion and their team.

— Embracing religious pluralism involves recognising, understanding, and respecting the beliefs of all faith communities, regardless of their size. Each faith community brings unique perspectives on morality, ethics, and social issues that can enrich the broader societal conversation. Therefore, a more comprehensive and nuanced approach that considers the contributions of both major and minor faiths is essential for a holistic

understanding of the religious landscape in the UK. By acknowledging and appreciating the contributions of minority faith groups, the UK not only upholds the principles of equality and religious freedom but also taps into the vast wealth of perspectives that collectively shape a vibrant and interconnected society.

Conclusion

Our office wishes once again to commend the thoughtful manner in which this report has been compiled and published. It is an invaluable contribution to the discourse on the role of religion in UK society.

Discussions about religion and its value take place across a broad spectrum of social spaces, from media of all kinds and public debate to personal conversations. The role of religion in public life, in terms of its relevance to education, morality, and the formulation of law and policy, is vigorously contested. For some, it plays a fundamental and unique role as the source of the values and beliefs that hold communities and therefore civilisation together, and brings unity to society by creating harmonious and vibrant communities. For others, it is an outdated and even dangerous impediment to the advancement of a civilised and mature society, replaced and made redundant by science and a secular humanism. While acknowledging the harm done in the name of religion, we have sought in this response to The Bloom Review to explore the potential of religion to contribute to the well-being and development of society from a Bahá’í perspective; its starting point being a

conception of the individual as essentially spiritual in nature. By this it is meant that the true nature of a human being is more than simply a mix of instincts, appetites, urges and reactive behaviours, that its existence has meaning beyond the physical world we see around us and that we embody. We have sought to convey that manifestations of a broadened horizon of human nature can be observed in the countless expressions of

qualities by individuals that transcend the narrow pursuit of self-interest. Qualities that are as real and observable as the instincts and appetites of the body and cannot always be dismissed or explained by stretching theories of self-interested behaviour.

In short, we have sought in this response to offer comments on the role of religion as a uniquely constructive force in the advancement of society: tapping into roots of human motivation in ways that no other force can.

1 Bahá’u’lláh as quoted by Shoghi Effendi in The World Order of Bahá’u’lláh, 1938

2 Bahá’u’lláh, Tablets of Bahá’u’lláh, 1892

3 The Universal House of Justice, 2 March 2013 – To the Bahá’ís of Iran

4 The Bahá'i International Community, Belief and Tolerance: Lights Amidst the Darkness, the United Nations International Consultative Conference on School Education about Freedom of Religion and Belief, Tolerance and Non-discrimination, 23-25 November 2001

Written by the UK Bahá'i Office of Public Affairs