The Purpose of Religion is Love and Unity

Opening Prayer

"Thou beholdest, O my God, the Day-Star of Thy Word shining above the horizon of Thy prison-city, inasmuch as within its walls He who is the Manifestation of Thy Self and the Day-Spring of the light of Thy unity hath raised His voice and uttered Thy praise. The fragrances of Thy love have thereby been wafted over Thy cities and have encompassed all the dwellers of Thy realm.
"Since Thou hast revealed Thy grace, O my God, deter not Thy servants from directing their eyes towards it. Consider not, O my God, their estate, and their concerns and their works. Consider the greatness of Thy glory, and the plenteousness of Thy gifts, and the power of Thy might, and the excellence of Thy favors. I swear by Thy glory! Wert Thou to look upon them with the eye of justice, all would deserve Thy wrath and the rod of Thine anger. Hold Thou Thy creatures, O my God, with the hands of Thy grace, and make Thou known unto them what is best for them of all the things that have been created in the kingdom of Thine invention.

"We testify, O my God, that Thou art God, and that there is no God besides Thee. From eternity Thou hast existed with none to equal or rival Thee, and wilt abide for ever the same. I beseech Thee, by the eyes which see Thee stablished upon the throne of unity and the seat of oneness, to aid all them that love Thee by Thy Most Great Name, and to lift them up into such heights that they will testify with their own beings and with their tongues that Thou art God alone, the Incomparable, the One, the Ever-Abiding. Thou hast had at no time any peer or partner. Thou, in truth, art the All-Glorious, the Almighty, Whose help is implored by all men."

(Baha'u'llah: XXVII, Prayers and Meditations, Pages: 31-32)

Unity

"The purpose of religion as revealed from the heaven of God's holy Will is to establish unity and concord amongst the peoples of the world; make it not the cause of dissension and strife. The religion of God and His divine law are the most potent instruments and the surest of all means for the dawning of the light of unity amongst men. 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. Religion bestoweth upon man the most precious of all gifts, offereth the cup of prosperity, imparteth eternal life, and showereth imperishable benefits upon mankind. It behoveth the chiefs and rulers of the world, and in particular the Trustees of God's House of Justice, to endeavour to the utmost of their power to safeguard its position, promote its interests and exalt its station in the eyes of the world. In like manner it is incumbent upon them to enquire into the conditions of their subjects and to acquaint themselves with the affairs and activities of the divers communities in their dominions. We call upon the manifestations of the power of God - the sovereigns and rulers on earth - to bestir themselves and do all in their power that haply they may banish discord from this world and illumine it with the light of concord."

(Baha'u'llah: The Ninth Ishraq, Tablets of Baha'u'llah, Pages: 129-130)

The Covenant of Baha’u’llah is the highest and most lofty document in the collection of Báhá’i scripture for it defines the framework within which His laws must be executed. In these exalted pages it is written:

"O ye that dwell on earth! The religion of God is for love and unity; make it not the cause of enmity or dissension."

(Baha'u'llah: Kitabi Ahd, Tablets of Baha'u'llah, Page: 220)

Abdul Baha takes this one step further:

"Religion should be the Cause of Love and Affection

"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 and division, it were better to be without it, and to withdraw from such a religion would be a truly religious act. For it is clear that the purpose of a remedy is to cure; but if the remedy should only aggravate the complaint it had better be left alone. Any religion which is not a cause of love and unity is no religion. All the holy prophets were as doctors to the soul; they gave prescriptions for the healing of mankind; thus any remedy that causes disease does not come from the great and supreme Physician."

(`Abdu'l-Baha: Paris Talks, Page: 130)

"An essential principle of Baha'u'llah'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."

(`Abdu'l-Baha: Promulgation of Universal Peace, Page: 394)

"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."

(`Abdu'l-Baha: Promulgation of Universal Peace, Page: 410)

Schism

Tolerance of diversity is the only effective foundation for unity in diversity, therefore the faith is not to be split. Attempts at schism are treated most seriously by the Báhá’i Faith, for schism is the denial of freedom of conscience by ostracising those who dare to have their own opinion. Schism is the antithesis of love and unity and the opposite of what the Báhá’i Faith stands for. `Abdu'l-Baha has in the following passage, made it abundantly clear how important freedom of conscience is in the Báhá’i Faith.

"The shining spark of truth cometh forth only after the clash of differing opinions."

(`Abdu'l-Baha: Selections ... `Abdu'l-Baha, Page: 87)

"Just as in the world of politics there is need for free thought, likewise in the world of religion there should be the right of unrestricted individual belief. Consider what a vast difference exists between modern democracy and the old forms of despotism. Under an autocratic government the opinions of men are not free, and development is stifled, whereas in democracy, because thought and speech are not restricted, the greatest progress is witnessed. It is likewise true in the world of religion. When freedom of conscience, liberty of thought and right of speech prevail - that is to say, when every man according to his own idealization may give expression to his beliefs - development and growth are inevitable. Therefore, this is a blessed church because its pulpit is open to every religion, the ideals of which may be set forth with openness and freedom."

(`Abdu'l-Baha: Promulgation of Universal Peace, Page: 197)

The Distinction Between Authoritative Interpretation and Individual Understanding...

"A clear distinction is made in our Faith between authoritative interpretation and the interpretation or understanding that each individual arrives at for himself from his study of its teachings. While the former is confined to the Guardian, the latter, according to the guidance given to us by the Guardian himself, should by no means be suppressed. In fact such individual interpretation is considered the fruit of man's rational power and conducive to a better understanding of the teachings, provided that no disputes or arguments arise among the friends and the individual himself understands and makes it clear that his views are merely his own. Individual interpretations continually change as one grows in comprehension of the teachings. In a letter written on behalf of Shoghi Effendi it is stated, `To deepen in the Cause means to read the writings of Baha'u'llah and the Master so thoroughly as to be able to give it to others in its pure form. There are many who have some superficial idea of what the Cause stands for. They, therefore, present it together with all sorts of ideas that are their own. As the Cause is still in its early days we must be most careful lest we fall into this error and injure the Movement we so much adore. There is no limit to the study of the Cause. The more we read the Writings, the more truths we can find in Them, the more we will see that our previous notions were erroneous.' So, although individual insights can be enlightening and helpful, they can also be misleading. The friends must therefore learn to listen to the views of others without being over-awed or allowing their faith to be shaken, and to express their own views without pressing them on their fellow Baha'is.

"The Cause of God is organic, growing and developing like a living being. Time and again it has faced crises which have perplexed the believers, but each time the Cause, impelled by the immutable purpose of God, overcame the crisis and went on to greater heights."

(From a letter of the Universal House of Justice to an individual believer, May 27, 1966, No. 1052, Lights of Guidance, Pages: 312-313)

Thus, in addition to individual Báhá’is, the Báhá’i Faith as whole, represented by its administration is also entitled to an opinion, and also entitled not to be misrepresented. The act of challenging the authority of a duly elected body denies the right of that majority that gave expression to their beliefs through their election of the members of that body. To suggest that the dissenting voices should separate from, or rather ostracise the assenting majority is a denial of that majority’s right to give expression to their beliefs. Furthermore such a move is the antithesis of tolerance, love and unity, and reveals that the originator of such an action will in no wise tolerate the expression of alternative opinions among a minority within his jurisdiction. Rather it is better to enrich one’s outlook with different views, that one’s own views may find context in the greater perspective.

Closing Prayer

"Magnified, O Lord my God, be Thy Name, whereby the trees of the garden of Thy Revelation have been clad with verdure, and been made to yield the fruits of holiness during this Springtime when the sweet savors of Thy favors and blessings have been wafted over all things, and caused them to bring forth whatsoever had been preordained for them in the Kingdom of Thine irrevocable decree and the Heaven of Thine immutable purpose. I beseech Thee by this very Name not to suffer me to be far from the court of Thy holiness, nor debarred from the exalted sanctuary of Thy unity and oneness.

"Ignite, then, O my God, within my breast the fire of Thy love, that its flame may burn up all else except my remembrance of Thee, that every trace of corrupt desire may be entirely mortified within me, and that naught may remain except the glorification of Thy transcendent and all-glorious Being. This is my highest aspiration, mine ardent desire, O Thou Who rulest all things, and in Whose hand is the kingdom of the entire creation. Thou, verily, doest what Thou choosest. No God is there beside Thee, the Almighty, the All-Glorious, the Ever-Forgiving."

(Baha'u'llah: XCVI, Prayers and Meditations, Pages: 160-161)