God in the Baháʼí Faith

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The Greatest Name is a for God. It is the calligraphic rendering of the Arabic text: يا بهاء الأبهى, translated as "O Glory of the All Glorious".
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The Baháʼí conception of God is essentially monotheistic. God is the imperishable, uncreated being who is the source of all existence.[1] He is described as "a personal God, unknowable, inaccessible, the source of all Revelation, eternal, omniscient, omnipresent and almighty".[2][3] Though transcendent and inaccessible directly, his image is reflected in his creation. The purpose of creation is for the created to have the capacity to know and love its creator.[4] God communicates his will and purpose to humanity through intermediaries, known as Manifestations of God, who are the prophets and messengers that have founded religions from prehistoric times up to the present day.[5]

God[]

The Baháʼí teachings state that there is only one God and that his essence is absolutely inaccessible from the physical realm of existence and that, therefore, his reality is completely unknowable. Thus, all of humanity's conceptions of God which have been derived throughout history are mere manifestations of the human mind and not at all reflective of the nature of God's essence. While God's essence is inaccessible, a subordinate form of knowledge is available by way of mediation by divine messengers, known as Manifestations of God. The Manifestations of God reflect divine attributes, which are creations of God made for the purpose of spiritual enlightenment, onto the physical plane of existence.[6] All physical beings reflect at least one of these attributes, and the human soul can potentially reflect all of them.[7] Shoghi Effendi, the head of the Baháʼí Faith in the first half of the 20th century, described God as inaccessible, omniscient, almighty, personal, and rational, and rejected pantheistic, anthropomorphic and incarnationist beliefs.[2]

Oneness of God[]

Although human cultures and religions differ on their conceptions of God and his nature, Baháʼís believe they nevertheless refer to one and the same Being. The differences, instead of being regarded as irreconcilable constructs of mutually exclusive cultures, are seen as purposefully reflective of the varying needs of the societies in which the divine messages were revealed.[8] No single faith, and associated conception of God, is thus considered essentially superior to another from the viewpoint of its original social context; however, more recent religions may teach a more advanced conception of God as called for by the changing needs of local, regional or global civilization. Baháʼís thus regard the world's religions as chapters in the history of one single faith, revealed by God's Manifestations progressively and in stages.[9] Baháʼu'lláh writes on this subject:

All-praise to the unity of God, and all-honour to Him, the sovereign Lord, the incomparable and all-glorious Ruler of the universe, Who, out of utter nothingness, hath created the reality of all things, Who, from naught, hath brought into being the most refined and subtle elements of His creation, and Who, rescuing His creatures from the abasement of remoteness and the perils of ultimate extinction, hath received them into His kingdom of incorruptible glory. Nothing short of His all-encompassing grace, His all-pervading mercy, could have possibly achieved it.[10][11]

Knowledge of God[]

The Baháʼí teachings state that God is too great for humans to create an accurate conception of. In the Baháʼí understanding, the qualities attributed to God, such as All-Powerful and All-Loving are derived from limited human experiences of power and love. Baháʼu'lláh taught that the knowledge of God is limited to those attributes and qualities which are perceptible to us, and thus direct knowledge of God is not possible. Furthermore, Baháʼu'lláh states that knowledge of the attributes of God is revealed to humanity through his messengers.[12]

So perfect and comprehensive is His creation that no mind or heart, however keen or pure, can ever grasp the nature of the most insignificant of His creatures; much less fathom the mystery of Him Who is the Day Star of Truth, Who is the invisible and unknowable Essence...[13][14]

As our knowledge of things, even of created and limited things, is knowledge of their qualities and not of their essence, how is it possible to comprehend in its essence the Divine Reality, which is unlimited? ... Knowing God, therefore, means the comprehension and the knowledge of His attributes, and not of His Reality. This knowledge of the attributes is also proportioned.

Personal God[]

While the Baháʼí writings teach of a personal god who is a being with a personality (including the capacity to reason and to feel love), they clearly state that this does not imply a human or physical form.[2] Shoghi Effendi writes:

What is meant by personal God is a God Who is conscious of His creation, Who has a Mind, a Will, a Purpose, and not, as many scientists and materialists believe, an unconscious and determined force operating in the universe. Such conception of the Divine Being, as the Supreme and ever present Reality in the world, is not anthropomorphic, for it transcends all human limitations and forms, and does by no means attempt to define the essence of Divinity which is obviously beyond any human comprehension. To say that God is a personal Reality does not mean that He has a physical form, or does in any way resemble a human being. To entertain such belief would be sheer blasphemy.[15][16]

In reference to terms associated with God, the Universal House of Justice has stated:

When considering the manner in which masculine pronouns are used to refer to God, it is important to bear in mind that when Bahá’u’lláh was revealing His Scriptures He had to use language and forms of expression which could be understood by those whom He was addressing. This is the case with every Prophet; He is compelled to use old forms through which He will raise humanity to a new level of understanding. In Arabic and Persian, as in English and most European languages, it has been customary to refer to God as “Lord” and “Father”, rather than “Lady” and “Mother”. While using the conventional wording, Bahá’u’lláh devoted vast numbers of Tablets [letters] to conveying the truth that God is not only neither male nor female, but also is far above all human understanding. If one studies deeply the Writings of Bahá’u’lláh that portray both the transcendence and immanence of God it becomes clear that the entire subject of sex in this context is essentially irrelevant…[17][18]

The Baháʼí teachings state that one can develop a closer relationship with God through prayer, meditation, study of the holy writings, and service to humanity.[19] ʻAbdu'l-Bahá writes

Therefore, we learn that nearness to God is possible through devotion to Him, through entrance into the Kingdom and service to humanity; it is attained by unity with mankind and through loving-kindness to all; it is dependent upon investigation of truth, acquisition of praiseworthy virtues, service in the cause of universal peace and personal sanctification.[20][21]

Manifestations of God[]

Baháʼís believe that God expresses his will at all times and in many ways, and specifically through a series of divine messengers referred to as Manifestations of God or sometimes divine educators.[22] In revealing God's will, these Manifestations establish religion in the world. Since the Baháʼí teachings state that God is too great for humans to ever comprehend or to create more than a limited conception of, the Baháʼí scripture instead focuses on the created divine virtues and attributes which are described in the teachings of the Manifestations.[23] Examples of divine attributes described in Baháʼí scripture include Almighty, All-Powerful, All-loving, All-Merciful, Most-Compassionate, All-Glorious. The Manifestations of God are analogous to divine mirrors which reflect God's created attributes and thus reveal aspects of God without being incarnations of God's essence. It is through these divine educators that humans can approach God, and through them God brings divine revelation and law.[24]

Names of God[]

The Baháʼí scriptures often refer to God by various titles and attributes, such as Almighty, All-Powerful, All-Wise, Incomparable, Gracious, Helper, All-Glorious, Omniscient and All-Loving.[25][26] Baha'is believe the greatest of all the names of God is "All-Glorious" or Bahá in Arabic. Bahá is the root word of the following names and phrases: the greeting Alláh-u-Abhá (God is the All-Glorious), the invocation Yá Baháʼu'l-Abhá (O Thou Glory of the Most Glorious), Baháʼu'lláh (The Glory of God), and Baháʼí (Follower of the All-Glorious). These are expressed in Arabic regardless of the language in use (see Baháʼí symbols).[27] Baháʼís believe Baháʼu'lláh, the founder of the Baháʼí Faith, is the "complete incarnation of the names and attributes of God".[28]

See also[]

Notes[]

  1. ^ Hatcher 1985, p. 74
  2. ^ Jump up to: a b c Smith 2008, p. 106
  3. ^ Effendi 1944, p. 139
  4. ^ Smith 2008, p. 111
  5. ^ Smith 2008, pp. 107��108
  6. ^ Hatcher 1985, pp. 123–126
  7. ^ Saiedi 2008, pp. 163–180
  8. ^ "Baháʼí Faith". Britannica Micropaedia. Chicago: Encyclopædia Britannica. 2005. p. 797. ISBN 1-59339-236-2.
  9. ^ Smith 2000, pp. 276–277 harvnb error: multiple targets (2×): CITEREFSmith2000 (help)
  10. ^ Hatcher 1985, pp. 74–75
  11. ^ Baháʼu'lláh 1976, pp. 64–65
  12. ^ Adamson 2007, pp. 186–188
  13. ^ Momen 1988
  14. ^ Baháʼu'lláh 1976, pp. 60–64
  15. ^ McLean & Lee 1997, p. 67,78 harvnb error: multiple targets (2×): CITEREFMcLeanLee1997 (help)
  16. ^ From a letter written on behalf of Shoghi Effendi to an individual believer, April 21, 1939. published in Hornby, Helen, ed. (1983). Lights of Guidance: A Baháʼí Reference File. Baháʼí Publishing Trust, New Delhi, India. ISBN 81-85091-46-3.
  17. ^ The Bahá’í Encyclopedia Project. Does the Bahá’í Encyclopedia Project have a policy of using gender-neutral language?.
  18. ^ Research Department of the Universal House of Justice (2002). The Use of the Masculine Gender in the Bahá'í Writings.
  19. ^ Smith 2008, pp. 117–118
  20. ^ Hayes 2006, p. 54
  21. ^ ʻAbdu'l-Bahá 1982, p. 148
  22. ^ Hutter, Manfred (2005). "Bahā'īs". In Lindsay Jones (ed.). Encyclopedia of Religion. 2 (2nd ed.). Detroit: Macmillan Reference USA. pp. 737–740. ISBN 0-02-865733-0.
  23. ^ Cole 1982, pp. 1–38
  24. ^ Hatcher 1985, pp. 115–123
  25. ^ Adamson, Hugh C. (2007). Historical dictionary of the Baháʼí Faith. Metuchen, N.J: Scarecrow Press. ISBN 0-8108-5096-6.
  26. ^ Smith 2000, pp. 164–165 harvnb error: multiple targets (2×): CITEREFSmith2000 (help)
  27. ^ Smith, Peter (2000). "greatest name". A concise encyclopedia of the Baháʼí Faith. Oxford: Oneworld Publications. pp. 167–168. ISBN 1-85168-184-1.
  28. ^ McLean, Jack; Lee, Anthony A. (1997), Revisioning the Sacred: New Perspectives on a Baha'i Theology, Kalimat Press, p. 66, ISBN 0-933770-96-0

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