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Bahá’u’lláh: Against Persecution of Minorities
In the world as we know it today – and through much of historical time – to be identified by a society as a member of a minority is to be vulnerable. Repeatedly in history we see terrible outbreaks of persecution, violence and oppression against minorities. No part of the world and no culture is exempt. Of course such persecution is rooted in how we think about our fellow human beings. Only when a consciousness of the oneness of humankind truly takes hold will such horrors abate. Thus as we have already explored Bahá’u’lláh frames a new understanding of human relationships. Speaking of all human beings he states; Ye are the fruits of one tree,…
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Harmony of Science and Religion — Dispelling Superstition
“Among … principles of Bahá’u’lláh’s teachings was the harmony of science and religion.” With words such as these ‘Abdu’l-Bahá introduces us to another core principle he identifies in Bahá’u’lláh’s teachings and thought. But what does this principle mean and how does it relate to the quite fractious debates that emerge from time to time in society? ‘Abdu’l-Bahá goes further: Religion must stand the analysis of reason. It must agree with scientific fact and proof so that science will sanction religion and religion fortify science. Both are indissolubly welded and joined in reality. If statements and teachings of religion are found to be unreasonable and contrary to science, they are outcomes…
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No Human Being is Unclean
Bahá’u’lláh abolishes the concept of “uncleanness”. In different cultures, at different times, human beings and things have been held to be “unclean” – in the specific case of religion, “ritually unclean”. In 1873, Bahá’u’lláh wrote: God hath … abolished the concept of “uncleanness,” whereby divers things and peoples have been held to be impure.… Verily, all created things were immersed in the sea of purification when, on that first day of Riḍván, We shed upon the whole of creation the splendors of Our most excellent Names and Our most exalted Attributes.[1] Bahá’u’lláh’s purpose in doing so is suggested in the words that follow shortly after: Consort ye then with the followers of all…
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Imagined foreignness
In our modern world, it is often the nation-state that acts as the locus from which conceptions of foreignness arise. It is to one (or more) of the 190-plus countries into which the globe has been carved up that we claim allegiance and tie our identities. Our passports, legal documents that represent our affiliation with a certain political establishment, act as reifications of our sense of belonging. We interpret the question “Where are you from?” as “Which country are you from?”, and we respond accordingly. And then, just as we use the country to which we belong as a means of identifying with people of the same nationality, we also…
