Download 2010 Paper Extended Response Question Question 1 (20 marks

2010 Paper Extended Response Question
Question 1 (20 marks)
With reference to the quotation, critically evaluate the distinctive response of TWO
religious traditions to the issue of inner and/or world peace.
Question 1
Criteria
• Makes a well-argued judgement linking the quotation to the distinctive
response of TWO religious traditions to issues of inner and/or world
peace and provides clear and relevant reasons for the judgement
• For TWO religious traditions, demonstrates a comprehensive
knowledge and understanding of significant writings in sacred text and/or
the principal teachings about inner and/or world peace
• Integrates accurate terminology relevant to the understanding of inner
and/or world peace within a well-structured answer
• Attempts to make a judgement with some reference to the quotation
about the distinctive response of TWO religious traditions to issues of
inner and/or world peace and indicates some reasons for the judgement
• For TWO religious traditions, demonstrates accurate knowledge and
understanding of significant writings in sacred texts and/or the principal
teachings about inner and/or world peace
• Integrates terminology relevant to the understanding of inner and/or
world peace within a well-structured answer
• May make limited judgement about the distinctive response of ONE or
TWO religious traditions to issues of inner and/or world peace and may
imply reasons for the judgement; may or may not make reference to the
quotation
• For ONE or TWO religious traditions, demonstrates some knowledge
and understanding of significant writings in sacred texts and/or the
principal teachings about inner and/or world peace
• Uses some relevant terminology in a structured answer
• For ONE or TWO religious traditions, provides general information on
principal teachings about inner and/or world peace
• May use relevant terminology
• Writes in general terms about religious traditions and/or peace
Marks
17–20
13–16
9–12
5–8
1–4
Sample Answer
Both Islam and Christianity place great emphasis on the value of peace within their religious
communities and throughout the world. The principle teachings about peace of both of these
religious traditions are emitted through their respective sacred texts and are the driving force
behind the contribution of each religion to world peace. The goal of both traditions, particularly the
adherents ‘caught up in war’ is ‘to live in peace...safe, secure with the prospects of a better future’.
Christians understand peace as the epitome of the state of harmony that existed in the Garden of
Eden and the peace disappeared from the world after the fall of Adam and Eve in Genesis 3 and
was replaced with sin and estrangement. As a result of this understanding, the principal Christian
teachings about peace focus on the life and ministry of Jesus Christ and the prophesised Kingdom
of Heaven, in which the same idyllic state of peace experienced in the Garden of Eden, will again
reign supreme.
The New Testament contains much instruction about Jesus and his teachings which reflect the
fundamental Christian understanding of and teachings about peace. Jesus serves as a model for
all Christians to strive to emulate and his life has many examples that support his teachings on
peace. In Matthew 11:28-30, Jesus offers peace to those who are troubled and in Mark 1:21-2:12)
he casts out demons and forgives sin, modelling the attitudes towards peace held by Christianity.
Jesus’ ministry centres mainly on the ‘Golden Rule’, which is to love your neighbour and he
stresses that believers should always endeavour to be at peace with everyone and to seek
reconciliation wherever there has been disharmony. His teachings, which are documented in the
Holy Gospels of the New Testament, are supported by the Apostle Paul’s letter to the Romans, in
which he states “Bless those who persecute you; bless and do not curse. Rejoice with those who
rejoice; mourn with those who mourn. Live in harmony with one another” (Romans 12:14-16) and
“Love your neighbour as yourself” (Romans 13:9). But most importantly, peace, in all its
manifestations, is something all Christians should earnestly seek ‘if they want to live in peace’
because they are instructed to emulate Jesus and follow his teachings.
Christian principal teachings on peace are also concerned with the Kingdom of Heaven, an
eschatological era in which God’s purposes for human kind will be realised and the paradise of
Eden finally restored. Prior to this time of peace, there will be days of “distress unequalled from the
beginning when God created the world, until now – and never to be equalled again.” (Mark 13:1920) This is discussed at length in Revelations, which says: “Only then will the ‘New Jerusalem’, a
city of perpetual peace, be inaugurated.” (Revelation 21)
Christianity contributes to the quest for world peace in a variety of ways. Through initiatives by the
World Council of Churches (WCC), various groups such as Pax Christi as well as public
statements and declarations from influential Christian figures, Christians are attempting to emulate
the ministry of Jesus, particularly his teachings on peace. These initiatives, such as the World
Council of Churches’ ‘Decade to Overcome Violence’, aim to help all people oppressed by violence
and to remove theological justifications for violence, but most importantly, to foster a culture of
cooperation and peace rather than violence and conflict, in accordance with Jesus’ message of
‘love thy neighbour’. Influential public figures such as Pope John Paul II and Benedict XVI have
made public statements calling for an end to the justification of violence by religious motives which
have motivated communities to actively seek cooperation and peace within themselves and with
other communities, a goal that has been perpetuated through interfaith dialogue initiatives such as
the Geneva Spiritual Appeal of 1999.
The basis of the Islamic interpretation of and teachings about peace lies in the Islamic sacred
texts, the Qur’an and the Hadith. Although popular belief since the terrorist attacks on the World
Trade Centre in New York, in 2001 has been that Islam is a violent religion that condones
terrorism, in actual fact Islam places the highest possible emphasis on peace, which is expressed
through their principal teachings on peace. Human beings are instructed to live peaceful, tolerant
lives that respect the rights of other races: “We created you from a single pair of a male and a
female, and made you into nations and tribes, so that you may know each other (not that you may
despise each other)” (Qur’an 49:13) and are instructed to seek peaceful resolutions to conflict
wherever possible (“If they leave you alone and do not fight you and offer you peace, then God
allows you no way against them” – Qur’an 4:90). There have been many recent initiatives by
Muslim individuals and groups based upon this teaching. Fethullah Gulen is an Islamic scholar and
peace activist who is the mentor of a movement that has inspired many Muslims to be involved in
charitable and educational activities. This movement encourages intercultural dialogue and
understanding so as to promote harmony and cooperation between different faiths and cultures, an
idea firmly rooted in the words of the Qur’an.
Muhammad also acts as the human epitome of peace in Islam, exemplified by the ninety nine
names for Mohammad, many of which are references to peace and his peaceful nature. Also, in
the Hadith, Muhammad says: “All people are as equal as the teeth of a comb” and “The Muslim is
one whom others are sure no harm will come from his hands and words.”
War is far from condoned in Islam. In fact, there are only three possible justifications for engaging
in war: self defence, liberation from oppressive regimes and the removal of governments that
prohibit the free practice of Islam and war may only be waged after a period of consultation and not
by individuals or renegade groups. Therefore, violent and war like activities by individuals or
vigilante style groups, like terrorists, are never legitimised by Islamic law. The concept of jihad is
often misinterpreted in relation to this as meaning ‘holy war’, when in fact it refer to any challenge
that an adherent may face in the course of submitting their life to Allah.
There are many Muslim initiatives that are motivated by the need to correct the misconception that
Islam is a violent religion and that promote peace and cooperation between Muslims and non
Muslims. For example, the World Council for Muslim Interfaith Relations (WCMIR) has been
working at both a local and international level to implement a number of programs including peace
building in targeted conflict areas, eradicating poverty and implementing health and welfare for
children. In recent years, cooperative schools and living projects have been established in order to
promote peace and coexistence and encourage Muslims and non Muslims to live peacefully side
by side. One such project is the Jewish-Arab Centre for Peace at Givat-Haviva in central Israel
which is run by both Muslim and Jewish staff and offers a broad range of educational programs
aimed at promoting peace according to religious principles. Another example is the Hope Flowers
School in Palestine which adds peace education to the standard curriculum.
The principal teachings about peace in both Christianity and Islam have a profound effect on the
ways in which and the extent to which these religions contribute to world peace. These respective
teachings of both religious traditions inform ideas of world peace and the methods used to achieve
this goal ‘With the prospects of a better future’.