Notes by Joseph H. Hannen
Praise be to God! The standard of liberty is held aloft in this land. You enjoy political liberty; you enjoy liberty of thought and speech, religious liberty, racial and personal liberty. Surely this is worthy of appreciation and thanksgiving. In this connection let me mention the freedom, hospitality and universal welcome extended to me during my recent travels throughout America. I wish also to reciprocate fully and completely the warm greeting and friendly attitude of the reverend doctor, pastor of this church, whose loving and quickened susceptibilities especially command acknowledgment. Surely men who are leaders of thought must conform to the example of his kindliness and goodwill. Liberalism is essential in this day—justness and equity toward all nations and people. Human attitudes must not be limited; for God is unlimited, and whosoever is the servant of the threshold of God must, likewise, be free from limitations. The world of existence is an emanation of the merciful attribute of God. God has shone forth upon the phenomena of being through His effulgence of mercy, and He is clement and kind to all His creation. Therefore, the world of humanity must ever be the recipient of bounties from His majesty, the eternal Lord, even as Christ has declared, “Be ye therefore perfect, even as your Father which is in heaven is perfect.” For His bounties, like the light and heat of the sun in the material heavens, descend alike upon all mankind. Consequently, man must learn the lesson of kindness and beneficence from God Himself. Just as God is kind to all humanity, man also must be kind to his fellow creatures. If his attitude is just and loving toward his fellowmen, toward all creation, then indeed is he worthy of being pronounced the image and likeness of God.
Brotherhood, or fraternity, is of different kinds. It may be family association, the intimate relationship of the household. This is limited and subject to change and disruption. How often it happens that in a family love and agreement are changed into enmity and antagonism. Another form of fraternity is manifest in patriotism. Man loves his fellowmen because they belong to the same native land. This is also limited and subject to change and disintegration as, for instance, when sons of the same fatherland are opposed to each other in war, bloodshed and battle. Still another brotherhood, or fraternity, is that which arises from racial unity, the oneness of racial origin, producing ties of affinity and association. This, likewise, has its limitation and liability to change, for often war and deadly strife have been witnessed between people and nations of the same racial lineage. There is a fourth kind of brotherhood, the attitude of man toward humanity itself, the altruistic love of humankind and recognition of the fundamental human bond. Although this is unlimited, it is, nevertheless, susceptible to change and destruction. Even from this universal fraternal bond the looked-for result does not appear. What is the looked-for result? Loving-kindness among all human creatures and a firm, indestructible brotherhood which includes all the divine possibilities and significances in humanity. Therefore, it is evident that fraternity, love and kindness based upon family, native land, race or an attitude of altruism are neither sufficient nor permanent since all of them are limited, restricted and liable to change and disruption. For in the family there is discord and alienation; among sons of the same fatherland, strife and internecine warfare are witnessed; between those of a given race, hostility and hatred are frequent; and even among the altruists, varying aspects of opinion and lack of unselfish devotion give little promise of permanent and indestructible unity among mankind.
Therefore, the Lord of mankind has caused His holy, divine Manifestations to come into the world. He has revealed His heavenly Books in order to establish spiritual brotherhood and through the power of the Holy Spirit has made it practicable for perfect fraternity to be realized among mankind. And when through the breaths of the Holy Spirit this perfect fraternity and agreement are established amongst men—this brotherhood and love being spiritual in character, this loving-kindness being heavenly, these constraining bonds being divine—a unity appears which is indissoluble, unchanging and never subject to transformation. It is ever the same and will forever remain the same. For example, consider the foundation of the brotherhood laid by Christ. Observe how that fraternity was conducive to unity and accord and how it brought various souls to a plane of uniform attainment where they were willing to sacrifice their lives for each other. They were content to renounce possessions and ready to forfeit joyously life itself. They lived together in such love and fellowship that even Galen, the famous Greek philosopher who was not a Christian, in his work entitled “The Progress of the Nations” said that religious beliefs are greatly conducive to the foundation of real civilization. As a proof thereof he said, “A certain number of people contemporaneous with us are known as Christians. These enjoy the superlative degree of moral civilization. Each one of them is as a great philosopher because they live together in the utmost love and good fellowship. They sacrifice life for each other. They offer worldly possessions for each other. You can say of the Christian people that they are as one person. There is a bond amongst them that is indissoluble in character.”
It is evident, therefore, that the foundation of real brotherhood, the cause of loving cooperation and reciprocity and the source of real kindness and unselfish devotion is none other than the breaths of the Holy Spirit. Without this influence and animus it is impossible. We may be able to realize some degrees of fraternity through other motives, but these are limited associations and subject to change. When human brotherhood is founded upon the Holy Spirit, it is eternal, changeless, unlimited.
In various parts of the Orient there was a time when brotherhood, loving-kindness and all the praiseworthy qualities of mankind seemed to have disappeared. There was no evidence of patriotic, religious or racial fraternity; but conditions of bigotry, hatred and prejudice prevailed instead. The adherents of each religion were violent enemies of the others, filled with the spirit of hostility and eager for shedding of blood. The present war in the Balkans furnishes a parallel of these conditions. Consider the bloodshed, ferocity and oppression manifested there even in this enlightened century—all of it based fundamentally upon religious prejudice and disagreement. For the nations involved belong to the same races and native lands; nevertheless, they are savage and merciless toward each other. Similar deplorable conditions prevailed in Persia in the nineteenth century. Darkness and ignorant fanaticism were widespread; no trace of fellowship or brotherhood existed amongst the races. On the contrary, human hearts were filled with rage and hatred; darkness and gloom were manifest in human lives and conditions everywhere. At such a time as this Bahá’u’lláh appeared upon the divine horizon, even as the glory of the sun, and in that gross darkness and hopelessness of the human world there shone a great light. He founded the oneness of the world of humanity, declaring that all mankind are as sheep and that God is the real and true Shepherd. The Shepherd is one, and all people are of His flock.
The world of humanity is one, and God is equally kind to all. What, then, is the source of unkindness and hatred in the human world? This real Shepherd loves all His sheep. He leads them in green pastures. He rears and protects them. What, then, is the source of enmity and alienation among humankind? Whence this conflict and strife? The real underlying cause is lack of religious unity and association, for in each of the great religions we find superstition, blind imitation of creeds, and theological formulas adhered to instead of the divine fundamentals, causing difference and divergence among mankind instead of agreement and fellowship. Consequently, strife, hatred and warfare have arisen, based upon this divergence and separation. If we investigate the foundations of the divine religions, we find them to be one, absolutely changeless and never subject to transformation. For example, each of the divine religions contains two kinds of laws or ordinances. One division concerns the world of morality and ethical institutions. These are the essential ordinances. They instill and awaken the knowledge and love of God, love for humanity, the virtues of the world of mankind, the attributes of the divine Kingdom, rebirth and resurrection from the kingdom of nature. These constitute one kind of divine law which is common to all and never subject to change. From the dawn of the Adamic cycle to the present day this fundamental law of God has continued changeless. This is the foundation of divine religion.
The second division comprises laws and institutions which provide for human needs and conditions according to exigencies of time and place. These are accidental, of no essential importance and should never have been made the cause and source of human contention. For example, during the time of Moses—upon Him be peace!—according to the exigencies of that period, divorce was permissible. During the cycle of Christ, inasmuch as divorce was not in conformity with the time and conditions, Jesus Christ abrogated it. In the cycle of Moses plurality of wives was permissible. But during the time of Christ the exigency which had sanctioned it did not exist; therefore, it was forbidden. Moses lived in the wilderness and desert of Sinai; therefore, His ordinances and commandments were in conformity with those conditions. The penalty for theft was to cut off a man’s hand. An ordinance of this kind was in keeping with desert life but is not compatible with conditions of the present day. Such ordinances, therefore, constitute the second or nonessential division of the divine religions and are not of importance, for they deal with human transactions which are ever changing according to the requirements of time and place. Therefore, the intrinsic foundations of the divine religions are one. As this is true, why should hostility and strife exist among them? Why should this hatred and warfare, ferocity and bloodshed continue? Is this allowable and justified? God forbid!
An essential principle of Bahá’u’lláh’s teaching is that religion must be the cause of unity and love amongst men; that it is the supreme effulgence of Divinity, the stimulus of life, the source of honor and productive of eternal existence. Religion is not intended to arouse enmity and hatred nor to become the source of tyranny and injustice. Should it prove to be the cause of hostility, discord and the alienation of mankind, assuredly the absence of religion would be preferable. Religious teachings are like a course of treatment having for its purpose the cure and healing of mankind. If the only outcome of a course of treatment should be mere diagnosis and fruitless discussion of symptoms, it would be better to abandon and abolish it. In this sense the absence of religion would be at least some progress toward unity.
Furthermore, religion must conform to reason and be in accord with the conclusions of science. For religion, reason and science are realities; therefore, these three, being realities, must conform and be reconciled. A question or principle which is religious in its nature must be sanctioned by science. Science must declare it to be valid, and reason must confirm it in order that it may inspire confidence. If religious teaching, however, be at variance with science and reason, it is unquestionably superstition. The Lord of mankind has bestowed upon us the faculty of reason whereby we may discern the realities of things. How then can man rightfully accept any proposition which is not in conformity with the processes of reason and the principles of science? Assuredly such a course cannot inspire man with confidence and real belief.
The teachings of Bahá’u’lláh embody many principles; I am giving you only a synopsis. One of these principles concerns equality between men and women. He declared that as all are created in the image and likeness of the one God, there is no distinction as to sex in the estimation of God. He who is purest in heart, whose knowledge exceeds and who excels in kindness to the servants of God, is nearest and dearest to the Lord, our Creator, irrespective of sex. In the lower kingdoms, the animal and vegetable, we find sex differentiation in function and organism. All plants, trees and animals are subject to that differentiation by creation, but among themselves there is absolute equality without further distinction as to sex. Why, then, should mankind make a distinction which the lower creatures do not regard? Especially so when we realize that all are of the same kingdom and kindred; that all are the leaves of one tree, the waves of one sea? The only reasonable explanation is that woman has not been afforded the same educational facilities as man. For if she had received the same opportunities for training and development as man has enjoyed, undoubtedly she would have attained the same station and level. In the estimate of God no distinction exists; both are as one and possess equal degrees of capacity. Therefore, through opportunity and development woman will merit and attain the same prerogatives. When Jesus Christ died upon the cross, the disciples who witnessed His crucifixion were disturbed and shaken. Even Peter, one of the greatest of His followers, denied Him thrice. Mary Magdalene brought them together and confirmed their faith, saying, “Why are ye doubting? Why have ye feared? O thou Peter! Why didst thou deny Him? For Christ was not crucified. The reality of Christ is ever-living, everlasting, eternal. For that divine reality there is no beginning, no ending, and, therefore, there can be no death. At most, only the body of Jesus has suffered death.” In brief, this woman, singly and alone, was instrumental in transforming the disciples and making them steadfast. This is an evidence of extraordinary power and supreme attributes, a proof that woman is the equivalent and complement of man. The one who is better trained and educated, whose aptitude is greater and whose ideals are higher is most distinguished and worthy—whether man or woman.
Through the teachings of Bahá’u’lláh the horizon of the East was made radiant and glorious. Souls who have hearkened to His words and accepted His message live together today in complete fellowship and love. They even offer their lives for each other. They forego and renounce worldly possessions for one another, each preferring the other to himself. This has been due to the declaration and foundation of the oneness of the world of humanity. Today in Persia there are meetings and assemblages wherein souls who have become illumined by the teachings of Bahá’u’lláh—representative Muslims, Christians, Jews, Zoroastrians, Buddhists and of the various denominations of each—mingle and conjoin in perfect fellowship and absolute agreement. A wonderful brotherhood and love is established among them, and all are united in spirit and service for international peace. More than twenty thousand Bahá’ís have given their lives in martyrdom for the Cause of God. The governments of the East arose against them, bent upon their extermination. They were killed relentlessly, but day by day their numbers have increased, day by day they have multiplied in strength and become more eloquent. They have been strengthened through the efficacy of a wonderful spiritual power. How savage and fearful the ferocity of man against his fellowman! Consider what is taking place now in the Balkans, what blood is being shed. Even the wild beasts and ferocious animals do not commit such acts. The most ferocious wolf kills but one sheep a day, and even that for his food. But now in the Balkans one man destroys ten fellow beings. The commanders of armies glory in having killed ten thousand men, not for food, nay, rather, for military control, territorial greed, fame and possession of the dust of the earth. They kill for national aggrandizement, notwithstanding this terrestrial globe is but a dark world of grossest matter. It is a world of sorrow and grief, a world of disappointment and unhappiness, a world of death. For after all, the earth is but the everlasting graveyard, the vast, universal cemetery of all mankind. Yet men fight to possess this graveyard, waging war and battle, killing each other. What ignorance! How spacious the earth is with room in plenty for all! How thoughtful the providence which has so allotted that every man may derive his sustenance from it! The Lord, our Creator, does not ordain that anyone should starve or live in want. All are intended to participate in the blessed and abundant bestowals of our God. Fundamentally, all warfare and bloodshed in the human world are due to the lack of unity between the religions, which through superstitions and adherence to theological dogmas have obscured the one reality which is the source and basis of them all.
As to the American people: This noble nation, intelligent, thoughtful, reflective, is not impelled by motives of territorial aggrandizement and lust for dominion. Its boundaries are insular and geographically separated from the other nations. Here we find a oneness of interest and unity of national policy. These are, indeed, United States. Therefore, this nation possesses the capacity and capability for holding aloft the banner of international peace. May this noble people be the cause of unifying humanity. May they spread broadcast the heavenly civilization and illumination, become the cause of the diffusion of the love of God, proclaim the solidarity of mankind and be the cause of the guidance of the human race. Therefore, I ask that you will give this all-important question your most serious consideration and efforts. May the world of humanity find peace and composure and this dark earth be transformed into a realm of radiance. May the East and West clasp hands together. May the oneness of God become reflected and fully revealed in the hearts of humanity and all mankind prove to be the manifestations of the favors of God.
Necessarily there will be some who are defective amongst men, but it is our duty to enable them by kind methods of guidance and teaching to become perfected. Some will be found who are morally sick; they should be treated in order that they may be healed. Others are immature and like children; they must be trained and educated so that they may become wise and mature. Those who are asleep must be awakened; the indifferent must become mindful and attentive. But all this must be accomplished in the spirit of kindness and love and not by strife, antagonism nor in a spirit of hostility and hatred, for this is contrary to the good pleasure of God. That which is acceptable in the sight of God is love. Love is, in reality, the first effulgence of Divinity and the greatest splendor of God.
O Thou compassionate Lord, Thou Who art generous and able! We are servants of Thine sheltered beneath Thy providence. Cast Thy glance of favor upon us. Give light to our eyes, hearing to our ears, and understanding and love to our hearts. Render our souls joyous and happy through Thy glad tidings. O Lord! Point out to us the pathway of Thy kingdom and resuscitate all of us through the breaths of the Holy Spirit. Bestow upon us life everlasting and confer upon us never-ending honor. Unify mankind and illumine the world of humanity. May we all follow Thy pathway, long for Thy good pleasure and seek the mysteries of Thy kingdom. O God! Unite us and connect our hearts with Thine indissoluble bond. Verily, Thou art the Giver, Thou art the Kind One and Thou art the Almighty.
Notes by Joseph H. Hannen
Consider events in the Balkans today where a great conflagration of war is furiously raging and so much blood is being shed. Virtually the whole world of humanity is mourning and lamenting because of the revival of these calamitous conditions. Governments are in the process of change and transformation. The sovereignty of oriental nations is tottering; outcomes are wrapped in the greatest uncertainty. I desire, therefore, to speak to you upon this subject.
I will call your attention more especially to the aspects of this war which Bahá’u’lláh prophesied forty years ago fully and completely. During His exile and while under surveillance in the prison of Akká He addressed a letter to the Sulṭán of Turkey. He, likewise, sent Epistles to Napoleon III and to the Sháh of Persia. All His letters to the kings and rulers of the earth were compiled in a book published thirty-five years ago in Bombay, India. There were several editions of this book.
I have with me a copy of an edition published twenty-two years ago. In 1891 Professor E. G. Browne of Cambridge University, England, wrote a book detailing his visit to Akká. This was followed by a second volume in which he quoted extracts from Bahá’u’lláh’s Epistles to the kings and rulers. There are also translations of some of these Epistles in your libraries. When you get them, you will read the remarkable statements made by Bahá’u’lláh.
I will read to you from the Arabic text the very words written by Bahá’u’lláh in His Epistle to the Sulṭán of Turkey. They will be translated to you as I read. “O King! Thou hast committed that by reason of which Muḥammad, the Prophet of God, lamenteth in the highest heaven. Verily, the world hath made thee proud so that thou hast turned away from the face of Him by Whose light the people of the supreme assembly are illuminated, and erelong thou shalt find thyself in manifest loss. Thou hast united with the Persian chief in opposition to Me after I came unto you from the rising place of greatness and might with a matter which has consoled the eyes of those near unto God. Verily, this is a day wherein the Fire speaketh through all things, declaring that the Beloved of the two worlds hath come, and on the part of everything an Interlocutor of the matter hath sprung up to listen unto the Word of thy Lord, the Precious, the Knowing. Dost thou imagine that thou canst quench the fire which God hath kindled in the horizons? No! By Himself, the True One, wert thou of those who know. Rather, by that which thou hast done its burning is increased and its blaze augmented; and it shall encompass the earth and whosoever is thereupon. Thus the matter hath been decreed, and whosoever is in the heavens and upon the earth could not withstand His command.
“The day is approaching when the Land of Mystery [Adrianople], and what is beside it shall be changed, and shall pass out of the hands of the king, and commotions shall appear, and the voice of lamentation shall be raised, and the evidences of mischief shall be revealed on all sides, and confusion shall spread by reason of that which hath befallen these captives at the hands of the hosts of oppression. The course of things shall be altered, and conditions shall wax so grievous, that the very sands on the desolate hills will moan, and the trees on the mountain will weep, and blood will flow out of all things. Then wilt thou behold the people in sore distress. Was Pharaoh able to hinder God by exercising his dominion when he rebelled upon the earth and was of the disobedient? We have indeed manifested the Interlocutor [Moses] from his house in spite of his will; verily, we were able to do this. And remember when Nimrod kindled the fire of polytheism whereby he would burn the Friend of God [Abraham]. Verily, we extinguished the fire by the truth and brought upon Nimrod manifest grief. Verily, the oppressor [King of Persia] slew the Beloved of the Worlds [the Báb] that he might thereby extinguish the light of God among His creatures and deprive mankind of the pure water of life in the days of his Lord, the Mighty, the Kind. We have made the matter manifest in the country and elevated His mention among the unitarians. Verily, the Servant hath assuredly come to vivify the world and bring to union whosoever is upon the surface of the whole earth. That which God willeth shall overcome, and thou shalt see the earth as the garden of Abhá. Thus hath it been written by the pen of command in an irrevocable Tablet.”
There are many other prophecies in this book, especially in the Epistle to the Sháh of Persia, all of which prophecies have come to pass. As they are lengthy, we will not have time to quote them.
The purpose of these quotations is to show that Bahá’u’lláh’s great endeavor in the East was to unify mankind, to cause them to agree and become reconciled, thereby manifesting the oneness of the world of humanity, preparing the way for international peace and establishing the foundations of happiness and welfare. But the nations have not hearkened to His summons and message. The Persian and Turkish governments arose against His Cause, and the result is that both these governments have been disintegrated and broken. Had they been attentive to His commands and received His admonitions, they would have been protected. They would have enjoyed happiness and prosperity. They would have been bound together in ties of fellowship and brotherhood, availing themselves of the wonderful bounties of love and unity and dwelling in the delectable paradise of the divine Kingdom. But, alas, the commands and guidance of the Blessed One have been neglected and ignored. Day by day they have followed their own devices and imaginations, until now this fire of war is raging most furiously.
Notes by Joseph H. Hannen
In the world of nature we behold the living organisms in a ceaseless struggle for existence. Everywhere we are confronted by evidences of the physical survival of the fittest. This is the very source of error and misapprehension in the opinions and theories of men who fail to realize that the world of nature is inherently defective in cause and outcome and that the defects therein must be removed by education. For example, consider man himself. If we study human beings such as the aboriginal tribes of central Africa, who have been reared in complete subjection to nature’s rule, we will find them deficient indeed. They are without religious education; neither do they give evidences of any advance whatever toward civilization. They have simply grown and developed in the natural plane of barbarism. We find them bloodthirsty, immoral and animalistic in type to such an extent that they even kill and devour each other. It is evident, therefore, that the world of nature unassisted is imperfect because it is a plane upon which the struggle for physical existence expresses itself.
If a piece of ground is left in its natural state, wild weeds, thorns and trees of the jungle will grow upon it. But if we cultivate that same piece of ground, the result will be that it will rid itself of natural imperfections and become transformed into a beautiful rose garden or an orchard of fruitful trees. This is proof that the world of nature is defective. The founding of schools and establishing of educational systems in the world are intended to replace the defects of nature with virtues and perfections. If there were no defects, there would be no need of training, culture and education, but inasmuch as we find that children need training and schooling, it is a conclusive proof that the world of nature must be developed. Many things show this clearly. One of the basic evidences is the survival of the fittest in the animal kingdom, their ignorance, sensuality and unbridled instincts and passions. Therefore, in the natural world there is need of an Educator and Teacher for mankind. He must be universal in his powers and accomplishments. Teachers are of two kinds: universal and special. The universal Instructors are the Prophets of God, and the special teachers are the philosophers. The philosophers are capable of educating and training a limited circle of human souls, whereas the holy, divine Manifestations of God confer general education upon humanity. They arise to bestow universal moral training. For example, Moses was a universal Teacher. He trained and disciplined the people of Israel, enabled them to rescue themselves from the lowest abyss of despair and ignorance and caused them to attain an advanced degree of knowledge and development. They were captives and in the bondage of slavery; through Him they became free. He led them out of Egypt into the Holy Land and opened the doors of their advancement into higher civilization. Through His training this oppressed and downtrodden people, slaves and captives of the Pharaohs, established the splendor of the Solomonic sovereignty. This is an example of a universal Teacher, a universal Educator. Again, consider Christ: how that marvelous expression of unity bestowed education and ethical training upon the Roman, Greek, Egyptian, Syrian and Assyrian nations and welded together a people from them in a permanent and indissoluble bond. These nations were formerly at enmity and in a state of continual hostility and strife. He cemented them together, caused them to agree, conferred tranquillity upon humanity and established the foundations of human welfare throughout the world. Therefore, He was a real Educator, the Instructor of reality.
When we review the conditions existing in the East prior to the rise of the Prophet of Arabia, we find that throughout the Arabian peninsula intense mental darkness and the utmost ignorance prevailed among its inhabitants. Those tribal peoples were constantly engaged in war, killing and shedding blood, burning and pillaging the homes of each other and living in conditions of the utmost debasement and immorality. They were lower and more brutal than the animals. Muḥammad appeared as a Prophet among such a people. He educated these barbarous tribes, lifted them out of their ignorance and savagery and put an end to the continuous strife and hatred which had existed among them. He established agreement and reconciliation among them, unified them and taught them to look upon each other as brothers. Through His training they advanced rapidly in prestige and civilization. They were formerly ignorant; they became wise. They were barbarous; they attained refinement and culture. They were debased and brutal; He uplifted and elevated them. They were humiliated and despised; their civilization and renown spread throughout the world. This is perfect proof that Muḥammad was an Educator and Teacher.
In the nineteenth century strife and hostility prevailed among the people of the Orient. Apathy and ignorance characterized the nations. They were indeed gloomy and dark, negligent of God and under the subjection of the baser instincts and passions of mankind. The struggle for existence was intense and universal. At such a time as this Bahá’u’lláh appeared among them like a luminary in the heavens. He flooded the East with light. He proclaimed new principles and teachings. He laid a basis for new institutions which are the very spirit of modernism, the light of the world, the development of the body politic and eternal honor. The souls who hearkened to these teachings among the various oriental nations immediately renounced the spirit of strife and hostility and began to associate in goodwill and fellowship. From extremes of animosity they attained the acme of love and brotherhood. They had been warring and quarreling; now they became loving and lived together in complete unity and agreement. Among them today you will find no religious, political or patriotic prejudice; they are friendly, loving and associate in the greatest happiness. They have no part in the war and strife which take place in the East; their attitude toward all men is that of goodwill and loving-kindness. A standard of universal peace has been unfurled among them. The light of guidance has flooded their souls. It is light upon light, love upon love. This is the education and training of Bahá’u’lláh. He has led these souls to this standard and given them teachings which ensure eternal illumination. Anyone who becomes well versed in His teachings will say, “Verily, I declare that these words constitute the illumination of humanity, that this is the everlasting honor, that these are heavenly precepts and the cause of never-ending life among men.”
Notes by Joseph H. Hannen
God is one, the effulgence of God is one, and humanity constitutes the servants of that one God. God is kind to all. He creates and provides for all, and all are under His care and protection. The Sun of Truth, the Word of God, shines upon all mankind; the divine cloud pours down its precious rain; the gentle zephyrs of His mercy blow, and all humanity is submerged in the ocean of His eternal justice and loving-kindness. God has created mankind from the same progeny in order that they may associate in good fellowship, exercise love toward each other and live together in unity and brotherhood.
But we have acted contrary to the will and good pleasure of God. We have been the cause of enmity and disunion. We have separated from each other and risen against each other in opposition and strife. How many have been the wars between peoples and nations! What bloodshed! Numberless are the cities and homes which have been laid waste. All of this has been contrary to the good pleasure of God, for He hath willed love for humanity. He is clement and merciful to all His creatures. He hath ordained amity and fellowship amongst men.
Most regrettable of all is the state of difference and divergence we have created between each other in the name of religion, imagining that a paramount duty in our religious belief is that of alienation and estrangement, that we should shun each other and consider each other contaminated with error and infidelity. In reality, the foundations of the divine religions are one and the same. The differences which have arisen between us are due to blind imitations of dogmatic beliefs and adherence to ancestral forms of worship. Abraham was the founder of reality. Moses, Christ, Muḥammad were the manifestations of reality. Bahá’u’lláh was the glory of reality. This is not simply an assertion; it will be proved.
Let me ask your closest attention in considering this subject. The divine religions embody two kinds of ordinances. First, there are those which constitute essential, or spiritual, teachings of the Word of God. These are faith in God, the acquirement of the virtues which characterize perfect manhood, praiseworthy moralities, the acquisition of the bestowals and bounties emanating from the divine effulgences—in brief, the ordinances which concern the realm of morals and ethics. This is the fundamental aspect of the religion of God, and this is of the highest importance because knowledge of God is the fundamental requirement of man. Man must comprehend the oneness of Divinity. He must come to know and acknowledge the precepts of God and realize for a certainty that the ethical development of humanity is dependent upon religion. He must get rid of all defects and seek the attainment of heavenly virtues in order that he may prove to be the image and likeness of God. It is recorded in the Holy Bible that God said, “Let us make man in our image, after our likeness.” It is self-evident that the image and likeness mentioned do not apply to the form and semblance of a human being because the reality of Divinity is not limited to any form or figure. Nay, rather, the attributes and characteristics of God are intended. Even as God is pronounced to be just, man must likewise be just. As God is loving and kind to all men, man must likewise manifest loving-kindness to all humanity. As God is loyal and truthful, man must show forth the same attributes in the human world. Even as God exercises mercy toward all, man must prove himself to be the manifestation of mercy. In a word, the image and likeness of God constitute the virtues of God, and man is intended to become the recipient of the effulgences of divine attributes. This is the essential foundation of all the divine religions, the reality itself, common to all. Abraham promulgated this; Moses proclaimed it. Christ and all the Prophets upheld this standard and aspect of divine religion.
Second, there are laws and ordinances which are temporary and nonessential. These concern human transactions and relations. They are accidental and subject to change according to the exigencies of time and place. These ordinances are neither permanent nor fundamental. For instance, during the time of Noah it was expedient that seafood be considered as lawful; therefore, God commanded Noah to partake of all marine animal life. During the time of Moses this was not in accordance with the exigencies of Israel’s existence; therefore, a second command was revealed partly abrogating the law concerning marine foods. During the time of Abraham—upon Him be peace!—camel’s milk was considered a lawful and acceptable food; likewise, the flesh of the camel; but during Jacob’s time, because of a certain vow He made, this became unlawful. These are nonessential, temporary laws. In the Holy Bible there are certain commandments which according to those bygone times constituted the very spirit of the age, the very light of that period. For example, according to the law of the Torah if a man committed theft of a certain amount, they cut off his hand. Is it practicable and reasonable in this present day to cut off a man’s hand for the theft of a dollar? In the Torah there are ten ordinances concerning murder. Could these be made effective today? Unquestionably no; times have changed. According to the explicit text of the Bible if a man should change or break the law of the Sabbath or if he should touch fire on the Sabbath, he must be killed. Today such a law is abrogated. The Torah declares that if a man should speak a disrespectful word to his father, he should suffer the penalty of death. Is this possible of enforcement now? No; human conditions have undergone changes. Likewise, during the time of Christ certain minor ordinances conformable to that period were enforced.
It has been shown conclusively, therefore, that the foundation of the religion of God remains permanent and unchanging. It is that fixed foundation which ensures the progress and stability of the body politic and the illumination of humanity. It has ever been the cause of love and justice amongst men. It works for the true fellowship and unification of all mankind, for it never changes and is not subject to supersedure. The accidental, or nonessential, laws which regulate the transactions of the social body and everyday affairs of life are changeable and subject to abrogation.
Let me ask: What is the purpose of Prophethood? Why has God sent the Prophets? It is self-evident that the Prophets are the Educators of men and the Teachers of the human race. They come to bestow universal education upon humanity, to give humanity training, to uplift the human race from the abyss of despair and desolation and to enable man to attain the apogee of advancement and glory. The people are in darkness; the Prophets bring them into the realm of light. They are in a state of utter imperfection; the Prophets imbue them with perfections. The purpose of the prophetic mission is none other than the education and guidance of the people. Therefore, we must regard and be on the lookout for the man who is thus qualified—that is to say, any soul who proves to be the Educator of mankind and the Teacher of the human race is undoubtedly the Prophet of His age.
For example, let us review the events connected with the history of Moses—upon Him be peace! He dwelt in Midian at a time when the children of Israel were in captivity and bondage in the land of Egypt, subjected to every tyranny and severe oppression. They were illiterate and ignorant, undergoing cruel ordeals and experiences. They were in such a state of helplessness and impotence that it was proverbial to state that one Egyptian could overcome ten Israelites. At such a time as this and under such forbidding conditions Moses appeared and shone forth with a heavenly radiance. He saved Israel from the bondage of Pharaoh and released them from captivity. He led them out of the land of Egypt and into the Holy Land. They had been scattered and broken; He unified and disciplined them, conferred upon them the blessing of wisdom and knowledge. They had been slaves; He made them princes. They were ignorant; He made them learned. They were imperfect; He enabled them to attain perfection. In a word, He led them out of their condition of hopelessness and brought them to efficiency in the plane of confidence and valor. They became renowned throughout the ancient world until finally in the zenith and splendor of their new civilization the glory of the sovereignty of Solomon was attained. Through the guidance and training of Moses these slaves and captives became the dominating people amongst the nations. Not only in physical and military superiority were they renowned, but in all the degrees of arts, letters and refinement their fame was widespread. Even the celebrated philosophers of Greece journeyed to Jerusalem in order to study with the Israelitish sages, and many were the lessons of philosophy and wisdom they received. Among these philosophers was the famous Socrates. He visited the Holy Land and studied with the prophets of Israel, acquiring principles of their philosophical teaching and a knowledge of their advanced arts and sciences. After his return to Greece he founded the system known as the unity of God. The Greek people rose against him, and at last he was poisoned in the presence of the king. Hippocrates and many other Greek philosophers sat at the feet of the learned Israelitish doctors and absorbed their expositions of wisdom and inner truth.
Inasmuch as Moses through the influence of His great mission was instrumental in releasing the Israelites from a low state of debasement and humiliation, establishing them in a station of prestige and glorification, disciplining and educating them, it is necessary for us to reach a fair and just judgment in regard to such a marvelous Teacher. For in this great accomplishment He stood single and alone. Could He have made such a change and brought about such a condition among these people without the sanction and assistance of a heavenly power? Could He have transformed a people from humiliation to glory without a holy and divine support?
None other than a divine power could have done this. Therein lies the proof of Prophethood because the mission of a Prophet is education of the human race such as this Personage accomplished, proving Him to be a mighty Prophet among the Prophets and His Book the very Book of God. This is a rational, direct and perfect proof.
In brief, Moses—upon Whom be peace!—founded the law of God, purified the morals of the people of Israel and gave them an impetus toward nobler and higher attainments. But after the departure of Moses, following the decline of the glory of Solomon’s era and during the reign of Jeroboam there came a great change in this nation. The high ethical standards and spiritual perfections ceased to exist. Conditions and morals became corrupt, religion was debased, and the perfect principles of the Mosaic law were obscured in superstition and polytheism. War and strife arose among the tribes, and their unity was destroyed. The followers of Jeroboam declared themselves rightful and valid in kingly succession, and the supporters of Rehoboam made the same claim. Finally, the tribes were torn asunder by hostility and hatred, the glory of Israel was eclipsed, and so complete was the degradation that a golden calf was set up as an object of worship in the city of Tyre. Thereupon God sent Elijah, the prophet, who redeemed the people, renewed the law of God and established an era of new life for Israel. History shows a still later change and transformation when this oneness and solidarity were followed by another dispersion of the tribes. Nebuchadnezzar, King of Babylon, invaded the Holy Land and carried away captive seventy thousand Israelites to Chaldea, where the greatest reverses, trials and suffering afflicted these unfortunate people. Then the prophets of God again reformed and reestablished the law of God, and the people in their humiliation again followed it. This resulted in their liberation, and under the edict of Cyrus, King of Persia, there was a return to the Holy City. Jerusalem and the Temple of Solomon were rebuilt, and the glory of Israel was restored. This lasted but a short time; the morality of the people declined, and conditions reached an extreme degree until the Roman general Titus took Jerusalem and razed it to its foundations. Pillage and conquest completed the desolation; Palestine became a waste and wilderness, and the Jews fled from the Holy Land of their ancestors. The cause of this disintegration and dispersion was the departure of Israel from the foundation of the law of God revealed by Moses—namely, the acquisition of divine virtues, morality, love, the development of arts and sciences and the spirit of the oneness of humanity.
I now wish you to examine certain facts and statements which are worthy of consideration. My purpose and intention is to remove from the hearts of men the religious enmity and hatred which have fettered them and to bring all religions into agreement and unity. Inasmuch as this hatred and enmity, this bigotry and intolerance are outcomes of misunderstandings, the reality of religious unity will appear when these misunderstandings are dispelled. For the foundation of the divine religions is one foundation. This is the oneness of revelation or teaching. But, alas, we have turned away from that foundation, holding tenaciously to various dogmatic forms and blind imitation of ancestral beliefs. This is the real cause of enmity, hatred and bloodshed in the world—the reason of alienation and estrangement among mankind. Therefore, I wish you to be very just and fair in your judgment of the following statements.
During the time that the people of Israel were being tossed and afflicted by the conditions I have named, Jesus Christ appeared among them. Jesus of Nazareth was a Jew. He was single and unaided, alone and unique. He had no assistant. The Jews at once pronounced Him to be an enemy of Moses. They declared that He was the destroyer of the Mosaic laws and ordinances. Let us examine the facts as they are, investigate the truth and reality in order to arrive at a true opinion and conclusion. For a completely fair opinion upon this question we must lay aside all we have and investigate independently. This Personage, Jesus Christ, declared Moses to have been the Prophet of God and pronounced all the prophets of Israel as sent from God. He proclaimed the Torah the very Book of God, summoned all to conform to its precepts and follow its teachings. It is an historical fact that during a period of fifteen hundred years the kings of Israel were unable to promulgate broadcast the religion of Judaism. In fact, during that period the name and history of Moses were confined to the boundaries of Palestine and the Torah was a book well known only in that country. But through Christ, through the blessing of the New Testament of Jesus Christ, the Old Testament, the Torah, was translated into six hundred different tongues and spread throughout the world. It was through Christianity that the Torah reached Persia. Before that time there was no knowledge in that country of such a book, but Christ caused its spread and acceptance. Through Him the name of Moses was elevated and revered. He was instrumental in publishing the name and greatness of the Israelitish prophets, and He proved to the world that the Israelites constituted the people of God. Which of the kings of Israel could have accomplished this? Were it not for Jesus Christ, would the Bible, the Torah have reached this land of America? Would the name of Moses be spread throughout the world? Refer to history. Everyone knows that when Christianity was spread, there was a simultaneous spread of the knowledge of Judaism and the Torah. Throughout the length and breadth of Persia there was not a single volume of the Old Testament until the religion of Jesus Christ caused it to appear everywhere so that today the Holy Bible is a household book in that country. It is evident, then, that Christ was a friend of Moses, that He loved and believed in Moses; otherwise, He would not have commemorated His name and Prophethood. This is self-evident. Therefore, Christians and Jews should have the greatest love for each other because the Founders of these two great religions have been in perfect agreement in Book and teaching. Their followers should be likewise.
We have already stated the valid proofs of Prophethood. We find the very evidences of the validity of Moses were witnessed and duplicated in Christ. Christ was also a unique and single Personage born of the lineage of Israel. By the power of His Word He was able to unite people of the Roman, Greek, Chaldean, Egyptian and Assyrian nations. Whereas they had been cruel, bloodthirsty and hostile, killing, pillaging and taking each other captive, He cemented them together in a perfect bond of unity and love. He caused them to agree and become reconciled. Such mighty effects were the results of the manifestation of one single Soul. This proves conclusively that Christ was assisted by God. Today all Christians admit and believe that Moses was a Prophet of God. They declare that His Book was the Book of God, that the prophets of Israel were true and valid and that the people of Israel constituted the people of God. What harm has come from this? What harm could come from a statement by the Jews that Jesus was also a Manifestation of the Word of God? Have the Christians suffered for their belief in Moses? Have they experienced any loss of religious enthusiasm or witnessed any defeat in their religious belief by declaring that Moses was a Prophet of God, that the Torah was a Book of God and that all the prophets of Israel were prophets of God? It is evident that no loss comes from this. And now it is time for the Jews to declare that Christ was the Word of God, and then this enmity between two great religions will pass away. For two thousand years this enmity and religious prejudice have continued. Blood has been shed, ordeals have been suffered. These few words will remedy the difficulty and unite two great religions. What harm could follow this: that just as the Christians glorify and praise the name of Moses, likewise the Jews should commemorate the name of Christ, declare Him to be the Word of God and consider Him as one of the chosen Messengers of God?
A few words concerning the Qur’án and the Muslims: When Muḥammad appeared, He spoke of Moses as the great Man of God. In the Qur’án He refers to the sayings of Moses in seven different places, proclaims Him a Prophet and the possessor of a Book, the Founder of the law and the Spirit of God. He said, “Whosoever believes in Him is acceptable in the estimation of God, and whosoever shuns Him or any of the prophets is rejected of God.” Even in conclusion He calls upon His own relatives, saying, “Why have ye shunned and not believed in Moses? Why have ye not acknowledged the Torah? Why have ye not believed in the Jewish prophets?” In a certain súrih of the Qur’án He mentions the names of twenty-eight of the prophets of Israel, praising each and all of them. To this great extent He has ratified and commended the prophets and religion of Israel. The purport is this: that Muḥammad praised and glorified Moses and confirmed Judaism. He declared that whosoever denies Moses is contaminated and even if he repents, his repentance will not be accepted. He pronounced His own relatives infidels and impure because they had denied the prophets. He said, “Because you have not believed in Christ, because you have not believed in Moses, because you have not believed in the Gospels, you are infidels and contaminated.” In this way Muḥammad has praised the Torah, Moses, Christ and the prophets of the past. He appeared amongst the Arabs, who were a people nomadic and illiterate, barbarous in nature and bloodthirsty. He guided and trained them until they attained a high degree of development. Through His education and discipline they rose from the lowest levels of ignorance to the heights of knowledge, becoming masters of erudition and philosophy. We see, therefore that the proofs applicable to one Prophet are equally applicable to another.
In conclusion, since the Prophets themselves, the Founders, have loved, praised and testified of each other, why should we disagree and be alienated? God is one. He is the Shepherd of all. We are His sheep and, therefore, should live together in love and unity. We should manifest the spirit of justness and goodwill toward each other. Shall we do this, or shall we censure and pronounce anathema, praising ourselves and condemning all others? What possible good can come from such attitude and action? On the contrary, nothing but enmity and hatred, injustice and inhumanity can possibly result. Has not this been the greatest cause of bloodshed, woe and tribulation in the past?
Praise be to God! You are living in a land of freedom. You are blessed with men of learning, men who are well versed in the comparative study of religions. You realize the need of unity and know the great harm which comes from prejudice and superstition. I ask you, is not fellowship and brotherhood preferable to enmity and hatred in society and community? The answer is self-evident. Love and fellowship are absolutely needful to win the good pleasure of God, which is the goal of all human attainment. We must be united. We must love each other. We must ever praise each other. We must bestow commendation upon all people, thus removing the discord and hatred which have caused alienation amongst men. Otherwise, the conditions of the past will continue, praising ourselves and condemning others; religious wars will have no end, and religious prejudice, the prime cause of this havoc and tribulation, will increase. This must be abandoned, and the way to do it is to investigate the reality which underlies all the religions. This underlying reality is the love of humanity. For God is one and humanity is one, and the only creed of the Prophets is love and unity.