Appendix 4

“Beyond the Clash of Religions”

Udo Schaefer

II.     The New Paradigm: Unity

         When considering the great world religions it is striking how each one seems to be centred around one main idea to which all others are subordinated. As ‘Abdu’l‑Baha pointed out: “In every Dispensation the light of Divine Guidance has been focused upon one central theme.” (4)  Indeed, distinguishing epithets have been attached to the religions on this basis, Christianity being referred to as the “religion of love;” Judaism as the “religion of justice;” Islam as the “religion of absolute submission;” Buddhism as the “religion of detachment;” Zoroastrianism as the “religion of purity.” If one were to ascribe such an epithet to the Baha’i Faith it would undoubtedly be the “religion of unity,” for unity is its central theme and the starting point of all theological consideration of its teachings.

         This theme is found on three levels: in the unity of God, in the unity of the prophets or “Manifestations,” (5) and in the unity of mankind. The last‑mentioned has been referred to by Shoghi Effendi as “the pivot round which the teachings of Baha’u’llah revolve.” (6)  Likewise, ‘Abdu’l‑Baha said that “In this wondrous Revelation, this glorious century, the foundation of the Faith of God and the distinguishing feature of His Law is the consciousness of the Oneness of Mankind.” (7)  This is the focus of the immanent, programmatic dimension of the Baha’i Faith.  Indeed, Baha’u’llah Himself says that He has come “to vivify the world and to bring into unity all who are on the face of the earth.” (8)

         The theological pivot, however, is the teaching of the unity of the Manifestations and, hence, the unity of the religions. This doctrine, which is the quintessence of one of the earliest and most significant works of Baha’u’llah, the Kitab‑i‑Iqan (9), opens up a completely new perspective on the diverse panorama of beliefs. It is with this new perspective that the current essay is concerned. In the final chapter a closer look will be taken at the new concept of salvation history (Heilsgeschichte), which can lead us to a greater appreciation of this religious diversity, to a deeper understanding of the phenomenon of religion per se, and to the new paradigm characterised by the concept of unity.

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4       Quoted in Shoghi Effendi, “The World Order of Baha’u’llah”, p. 36 (see also ‘Abdu’1‑Baha, “Selections ...” 77:2).
5       On the concept of the “Manifestation” see ch. XI, 3 (p.121).
6       The World Order of Baha’u’llah, p.42.
7       ibid, p.36 (see also ‘Abdu’l‑Baha, Selections ... 77:2).
8         Lawh‑i‑Ra’is, quoted in Esslemont “Baha’u’llah and the New Era”, p.147.
9.      The Book of Certitude, Willmette/Ill. 1950