"Religion should unite all hearts and cause wars and disputes to vanish from the face of the earth, give
birth to spirituality, and bring life and light to each heart. If religion becomes a cause of dislike, hatred, division, it were better to be
without it. . .” `Abdu’l-Bahá. (1)
THE ONENESS OF RELIGION
Often in the past religion has caused strife. Sometimes co-religionists have fought about religious disagreement; sometimes men have attacked
those of a different faith to force acceptance of their own belief. Still more often, differences of religion or sect have caused hatred, division
and dislike, without physical violence. Even to-day there are millions of people who try to make others unhappy because they do not approve of their
religious beliefs. Many more contribute to discord by narrow insistence on their religious view and refusal to investigate the views of others.
A casual glance at the great religions of the world is enough, if unprejudiced, to reveal that they have much in common. All teach that we should
love one another, do good, be sincere, truthful and law-abiding; that we should seek out our own shortcomings before we presume to condemn the
faults of others, and that we should not consider ourselves superior to our neighbours. Each has a Central Figure, who is revered above all men and
a scripture based on His teaching. With so much in common, it is strange that the followers of different religions should be so antagonistic to each
other’s beliefs.
The point has been well made by George Townshend in his book The Promise of All Ages:
“All the world over, mankind has honoured the spokesmen of God and has adopted their teachings. It reveres Christ, Buddha, Zoroaster, Krishna, and
other High-Prophets as its greatest leaders. But it has not looked on them as related to one another. It has thought of them as rivals, competing
for the homage of the world. It has imagined that to accept the revelation of one is to deny the revelation of every other and that the votaries of
any one High-Prophet are not loyal to their Lord unless they esteem him the sole authentic revealer come from God. It has balanced the High-Prophets
against one another as it were in scales, so that when one goes up, the others must go down; . . . Thus the influence of religion, which ought to
have tended to unify the peoples of the world, has through a misunderstanding engendered hostility and strife. The High-Prophets never spoke ill of
one another: the antagonism originated with their followers.. . . None affirmed that his revelation was final or exhaustive; . . .” (2)
The followers of the Great Leaders have caused differences between religions to appear which had no part in the Message of their Founders. The
Founders preached unity and concord because, although each revealed His Message in a form suited to the particular needs of a particular age, their
Revelation was in essence one. Bahá’u’lláh, the Central Figure of the Bahá’í Faith, explains this in a beautiful passage:
“Their revelation may be likened unto the light of the moon that sheddeth it radiance upon the earth. Though every
time it appeareth, it revealeth a fresh measure of its brightness, yet its inherent splendour can never diminish, nor can its light suffer
extinction.
It is clear and evident, therefore, that any apparent variation in the intensity of their light is not inherent in the light itself, but should
rather be attributed to the varying receptivity of an ever-changing world. Every Prophet Whom the Almighty and Peerless Creator hath purposed to
send to the peoples of the earth hath been entrusted with a Message, and charged to act in a manner that would best meet the requirements of the age
in which He appeared.” (3)
Needs change, and the needs of yesterday are not the needs of today; laws that were fitting when mankind was young would not be fitting now.
Progress decrees that the form of religion revealed for an earlier stage of man’s development cannot suit the later stages too. Under the tuition of
each of the Great Educators humanity advances, so that the next Manifestation of God comes to men prepared to hear what before was hidden.
It is as though man ascended through the classes of a school; each successive teacher imparts more truths to the child and when he has digested
these he is ready to move to the next class. The lesson is suited to the child’s stage of progress; there would be no advantage in giving a
sixth-form lesson to a first-form pupil, rather the too great demand on the undeveloped soul would cause it to wither and die. So also the teaching
of the Great educators is mercifully adapted to the stage of development reached by mankind.
The Messenger of God reveals both spiritual truths, which are eternal, and laws belonging to a particular age. The spiritual truths are revealed
according to the spiritual development of the men of that time. Thus Moses said: “Love
thy neighbour as thyself," (4) but only the rarer spirits in His dispensation realised that Gentiles also were their neighbours.
Jesus stressed that love should extend beyond the Jewish race, but still His followers were unable to grasp fully the oneness of mankind. Only
recently have men progressed enough to regard the whole human race as one family, without division of colour, class or creed. Bahá’u’lláh, coming to
a world prepared by the long line of earlier Messengers of God, could make this a central feature of His Teaching. All three Messengers were aware
of the truth taught by Bahá’u’lláh, but until now man has not been ready to receive its full force. Knowing the limitations of the men of His age,
Jesus said:
“I have yet many things to say unto you but ye cannot bear them now. Howbeit when He, the Spirit of Truth, is come,
He will guide you unto all truth: ” (5)
Besides such eternal teachings gradually unfolded to the advancing spirit of man, each Messenger of God also brings temporary laws and commands.
These may be changed by the next of God’s Messengers. To the Tribes of Israel wandering in the desert, Moses gave many laws which Jesus in a later
age repealed. Yet even as He repealed them Jesus proclaimed: “Think not that I am come to destroy the law, or the
prophets; I am not come to destroy, but to fulfil.” (6) The truth that shines through the Law of Moses is revealed also in the Law of
Jesus; but circumstances in the world had changed and a new law was needed to fulfil the old.
When the Israelites were in the desert, they had no prisons and no established home. Had Moses not ordained strict laws with fearful punishments,
the innocent among Israel would have been at the mercy of the vicious. Love and Justice demanded that the law be strong. Therefore Moses decreed
death as the penalty for ten separate offences. “An eye for an eye, and a tooth for a tooth ” (7) was in
those days a merciful command, prohibiting excessive punishment. Later, when Jesus came, altered circumstances permitted the law of love to be
expressed in gentler form. ‘Abdu’l-Bahá, Son of Bahá’u’lláh, has explained this in the following words:
“The practical part of religion deals with exterior forms and ceremonies, and with modes of punishment for certain
offences. This is the material side of the law, and guides the customs and manners of the people.
In the time of Moses, there were ten crimes punishable by death. When Christ came this was changed; the old axiom, ‘an eye for an eye and a tooth
for a tooth,’ was converted into ‘Love your enemies, do good to them that hate you’, the stern old law being changed into one of love, mercy and
forbearance!
In the former days the punishment for theft was the cutting off of the right hand; in our time this law could not be so applied. In this age, a man
who curses his father is allowed to live, when formerly he would have been put to death. It is therefore evident that whilst the spiritual law never
alters, the practical rules must change their application with the necessities of the time. ” (8)
To change these rules, and to give man more advanced teaching, God sends His Messengers to walk upon the earth.
From the beginning that has no beginning God has manifested Himself through His Messengers. Through them He causes man to know Him and to love Him;
through them He breathes fresh life into creation. They are the Educators of humanity, the Source of progress, the Founders of religion. Alone and
unaided, opposed by the powers of the world, each one has triumphed over adversity, unfurled the banner of His Faith and established His sovereignty
over the hearts of men. Such achievements are not possible for created beings; only Manifestations of God can do these things.
In former ages the Manifestations did not explain clearly Their station. Sometimes they spoke as though They were God Himself; at others They would
admit themselves human. Their immediate companions perhaps understood the hidden references to Their true station, but later followers were
confused. These either worshipped them as God or regarded them only as inspired men. Doctrines such as the Trinity were evolved to try to explain
the seeming contradiction of their station.
We, in this glorious age, are more fortunate. Bahá’u’lláh has revealed to us the true meaning of the paradox in words that are deep, yet crystal
clear. God in His Essence, He explains, is beyond the understanding of man:
“The door of the knowledge of the Ancient Being hath ever been, and will continue for ever to be, closed in the
face of men. No man’s understanding shall ever gain access unto His holy court.” (9)
Therefore He sends His Messengers to mediate between His Essence and mankind:
“As a token of His mercy, however, and as a proof of His loving-kindness, He hath manifested unto men the Day-Stars
of His divine guidance, the Symbols of His divine unity, and hath ordained the knowledge of these sanctified Beings to be identical with the
knowledge of His own Self. ” (10)
These Day-Stars of divine guidance owe their great station to the Holy Spirit with which God has endowed Them. Because of it they have direct
intercourse with God and act as channels for the outpouring of His grace. ‘Abdu’l-Bahá, in explaining how They mediate between God and man, likens
God to the sun and the Holy Spirit to the rays of the sun bringing light and life and heat to the earth:
"As the rays of the sun bring the light and warmth of the sun to the earth, giving life to all created beings, so
do the Manifestations bring the power of the Holy Spirit from the Divine Sun of Reality to give light and life to the souls of men.
Behold, there is an intermediary necessary between the sun and the earth; the sun does not descend to the earth, neither does the earth ascend to
the sun. This contact is made by the rays of the sun which bring light and warmth and heat.
The Holy Spirit is the Light from the Sun of Truth bringing, by its infinite power, life and illumination to all mankind, flooding all souls with
Divine radiance, conveying the blessings of God’s Mercy to the whole world. The earth, without the medium of the warmth and light of the rays of the
sun, could receive no benefits from the sun.
Likewise the Holy Spirit is the very cause of the life of man; . . .” (11)
In another passage He likens the Holy Spirit to a mirror held to the Face of God, reflecting it for the eyes of man. To gaze directly on the Face of
God is beyond man’s power, but by turning towards the Holy Spirit he can see the light of the sun reflected as in a clear mirror. Therefore
Bahá’u’lláh says:
“Whoso recogniseth them hath recognised God. Whoso hearkeneth to their call, hath hearkened to the Voice of God,
and whoso testifieth to the truth of their Revelation, hath testified to the truth of God Himself. Whoso tumeth away from them, has turned away from
God, and whoso disbelieveth in them, hath disbelieved in God. Every one of them is the Way of God that connecteth this world with the realms above,
and the Standard of His Truth unto everyone in the kingdoms of earth and heaven. They are the Manifestations of God amidst men, the evidences of His
Truth, and the signs of His glory. ” (12)
These Mirrors are perfect Beings, who live perfect lives and give perfect teaching. There have been many of Them; Muhammad, Buddha, Moses, Jesus,
Krishna, Noah, Zoroaster, Abraham, are examples. Of most we have now no record, even Their names are lost to us; but the glory which surrounds the
names of those we know is itself a proof of Their divine station.
Divine, but not to be identified with the Essence of God, for that is exalted above place and time; the sun does not come down into the mirror, nor
is the light of the sun the same as the sun itself. The manifestations are exalted above men, but they partake of humanity. Although possessed of
the Holy Spirit, They have also a human body and a human soul. This is Their dual station, which mankind has in past ages found so confusing.
The human station of these Day-Stars of divine guidance has always been a severe test for mankind. It causes them to need food and sleep like other
men, to be subject to the ills and chances of this world and to appear outwardly like ordinary human beings.
Bahá’u’lláh has written:
“As these holy Persons were subject to such needs and wants, the people were, consequently, lost in the wilds of
misgivings and doubts, and were afflicted with bewilderment and perplexity. How, they wondered, could such a person be sent down from God, assert
His ascendancy over all the peoples and kindreds of the earth, and claim Himself to be the goal of all creation -- . . . and yet be subject to such
trivial things?” (13)
Sometimes the Manifestations speak in Their divine station as through with the voice of God. At others Their words stem from Their human station.
Jesus spoke thus when He said: “Why callest thou me good? there is none good but one, that is, God.” (14) The parable of Satan tempting Jesus has
been explained by ‘Abdu’l-Bahá to refer to the tempting of the Holy Spirit in Jesus by His human impulses.
The distinctions and differences between the Messengers of God originate in Their human station. In Their divine station these Great Beings are one
-- one in Their perfection and one in Their Message. Bahá’u’lláh describes this unity in words of great beauty:
“lf thou wilt observe with discriminating eyes, thou wilt behold them all abiding in the same tabernacle, soaring
in the same heaven, seated upon the same throne, uttering the same speech, and proclaiming the same Faith. Such is the unity of those Essences of
Being, those Luminaries of infinite and immeasurable splendour!” (15)
In another place He puts more strongly the need to recognise Their unity:
“Beware, O believers in the Unity of God, lest ye be tempted to make any distinction between the Manifestations of
His Cause, or to discriminate against the signs that have accompanied and proclaimed their Revelation. This indeed is the true meaning of Divine
Unity, . . . ” (16)
The word of Jesus is one with the word of Moses and the word of Buddha with the word of Muhammad. Eyes directed to the perfection They share can
detect no difference between these Essences of Being. They may truly claim in this station to be but one Essence speaking with but one voice. In
contrast, in Their human station They are subject to the limitations of the world of creation. All created things have their own individuality and
are separated one from another. Therefore Bahá’u’lláh writes:
“In this respect, each Manifestation of God hath a distinct individuality, a definitely prescribed mission, a
predestined revelation, and specially designated limitations. Each one of them is known by a different name, is characterised by a special
attribute, fulfils a definite mission, and is entrusted with a particular Revelation. ” (17)
Eyes directed to differences and to the human personality of the Manifestations of God must inevitably fail to see Their inner oneness.
Failing in this, men scorn and persecute Them; so have they always treated God’s Messengers.
Manifestations of God are always at first rejected by those They come to save. They are imprisoned, exiled, crucified, in a thousand ways
persecuted, by men who profess to believe in God, but are far from the Court of His Holiness. In the Day of the Manifestation only a few pure souls
recognise His glory; these also suffer at the hands of the proud and worldly. Gradually the power of the Holy Spirit asserts itself; other souls are
attracted to the sweet melodies of the Divine Nightingale; the hard clay of men’s hearts is softened and their blind eyes opened to His shining
splendour. Through this channel of Divine grace, the spiritually dead receive life and the leprosy of unbelief is healed. A miracle occurs which
embraces the whole creation-- a miracle far greater than vitalising a dead body or healing a physical ill. Spiritual life is given to erring
humanity to raise it from the mud in which it is always sunk when a Messenger of God is due.
As time passes, more and more people recognise the Bearer of the Holy Spirit. The forces of denial wax tierce in their efforts to resist the Cause
of God; but God cannot be resisted. Opposition crumbles until eventually the Manifestation of God emerges supreme, recognised and revered by all
save those God chooses to except. For a time His Faith experiences a Golden Age during which its youthful vigour has not yet been irretrievably
perverted by its own followers. Then degeneration sets in. Men still profess to honour the teaching of the Founder of their religion, but they cease
to obey it. They invent creeds and rituals not sanctioned by their Leader, to which they pay more attention than to the revealed word itself. They
quarrel over the meaning of their acknowledged scripture, form themselves into sects and parties, preach things in the name of religion from which
religion recoils. Materialism and greed gain possession of the world; the priesthood becomes a vested interest; selfishness and pride capture the
hearts of men; despair sweeps the surface of the earth, wrapping men’s souls in clouds of darkening gloom. Then, when men least expect a saviour,
the clouds are parted by the rising Sun of Glory. The light of the Holy Spirit shines again upon the earth, bringing promise of new life.
In ‘Abdu’l-Bahá’s words:
“God leaves not His children comfortless, but, when the darkness of winter overshadows them, then again He sends
His Messengers, the Prophets, with a renewal of the blessed spring. The Sun of Truth appears again on the horizon of the world shining into the eyes
of those who sleep, awaking them to behold the glory of a new dawn. ” (18)
Again the Messenger of God is persecuted and again He is recognised by a few. Again He triumphs over adversity and again His word is established in
the hearts of men. The whole cycle is repeated again and again, causing mankind each time to advance another stage on its journey to God. Thus does
God perform His work of creation and thus has it been since the beginning, and thus will it be for evermore.
Once in every age this miracle is performed. We are still close to the time when Bahá’u’lláh, God’s Messenger for this age, shed His radiance on the
earth. We are witnessing the birth of a new day; as ‘Abdu’l-Bahá has said:
“Now is the dawn; ere long the effulgent Sun shall rise and station itself in the meridian of its majesty. Then you
shall observe the effects of the Sun. Then you shall behold what heavenly illumination has become manifest. Then you shall comprehend that these are
the infinite bestowals of God! Then you shall see that this world has become another world.” (19)
Mankind has been called to recognise a new Mirror reflecting the same Eternal Countenance; but it has failed to respond. Men have rejected the
Messenger of God and in doing so they have denied the Founder of every great religion. Therefore mankind is experiencing great turmoil, for the Will
of God cannot be denied. If humanity will not turn to Bahá’u’lláh without first suffering, then it must suffer greatly. He has warned:--
“Say: O concourse of the heedless! I swear by God! The promised day is come, the day when tormenting trials will
have surged above your heads, and beneath your feet, saying: ‘Taste ye what your hands have wrought!’ ” (20)
But ‘Abdu’l-Bahá, echoing His Father’s promise, has said:
“Rest ye assured that this darkness shall be dispelled and these impenetrable clouds which have darkened the
horizon shall be scattered, and the Sun of Reality shall appear in its full splendour. Its rays shall melt the icebergs of hatred and differences
which have transformed the moving sea of humanity into hard frozen immensity. The vices of the world of nature shall be changed into praise-worthy
attributes, and the lights of the excellences of the Divine realm shall appear. ” (21)
A little while, and the trials will pass, leaving mankind chastened and turning towards the Source of its life. Then will the truth become apparent
to which Bahá’u’lláh calls humanity:
“Verily I say, this is the Day in which mankind can behold the Face, and hear the Voice, of the Promised One. The
Call of God hath been raised, and the light of His countenance hath been lifted up upon men. It behoveth every man to blot out the trace of every
idle word from the tablet of his heart, and to gaze, with an open and unbiassed mind, on the signs of His Revelation, the proofs of His Mission, and
the tokens of His glory. ” (22)
Then at last will men befittingly answer this invitation sent by God:
“The seal of the choice Wine of His Revelation hath, in this Day and in His Name, the Self-Sufficing, been broken.
Its grace is being poured out upon men. Fill thy cup, and drink it in His Name, the Most Holy, the All-Praised. " (23)
REFERENCES
1. Paris Talks, 11th British Edition 1969, p130
2. The Promise of All Ages, 1934 edition, pp64/5
3. Gleanings from the Writings of Bahá'u'lláh, XXXIV
4. Holiy Bible, Lev. xix: 18
5. Holiy Bible, John xvi:12,13
6. Holiy Bible, Matt. v:17
7. Holiy Bible, Matt. v:38
8. Paris Talks, 11th British Edition 1969, p142
9. Gleanings from the Writings of Bahá'u'lláh, XXI
10. Gleanings from the Writings of Bahá'u'lláh, XXI
11. Paris Talks, 11th British Edition 1969, p58
12. Gleanings from the Writings of Bahá'u'lláh, XXI
13. Kitáb-i-Íqán, p73
14. Holiy Bible, Matt. xix:17
15. Gleanings from the Writings of Bahá'u'lláh, XXII
16. Gleanings from the Writings of Bahá'u'lláh, XXIV
17. Gleanings from the Writings of Bahá'u'lláh, XXII
18. Paris Talks, 11th British Edition 1969, p32
19. Selections from Bahá’í Scriptur, p179
20. The Advent of Divine Justice, p68
21. Selections from Bahá’í Scriptur, p179
22. Gleanings from the Writings of Bahá'u'lláh, VII
23. Gleanings from the Writings of Bahá'u'lláh, IX
SOURCE
Progressive Revelation
by
John Ferraby
© Bahá‘í PUBLISHING TRUST
FIRST EDITION 1954
REPRINTED 1975
Printed in England by DESA. 287-289 Ilkeston Road. Nottingham. |
