Progressive Revelation
That which is preeminent above all other gifts, is incorruptible in nature, and
pertaineth to God Himself, is the gift of Divine Revelation. Every bounty
conferred by the Creator upon man, be it material or spiritual, is subservient
unto this. It is, in its essence, and will ever so remain, the Bread which cometh
down from Heaven. It is God's supreme testimony, the clearest evidence of His
truth, the sign of His consummate bounty, the token of His all-encompassing
mercy, the proof of His most loving providence, the symbol of His most perfect
grace. He hath, indeed, partaken of this highest gift of God who hath
recognized His Manifestation in this Day.
(Baha'u'llah, Gleanings from the Writings of Baha'u'llah, p. 194)
In our solar system, the center of illumination is the sun itself.
Through the will of God this central luminary is the one source of
the existence and development of all phenomenal things. When we
observe the organisms of the material kingdoms we find that their
growth and training are dependent upon the heat and light of the
sun. Without this quickening impulse there would be no growth of
tree or vegetation, neither would the existence of animal or human
being be possible; in fact no forms of created life would be manifest
upon the earth. But if we reflect deeply we will perceive that the
great bestower and giver of life is God; the sun is the intermediary of
His will and plan. Without the bounty of the sun therefore the world
would be in darkness. All illumination of our planetary system
proceeds or emanates from the solar center.
Likewise in the spiritual realm of intelligence and idealism there
must be a center of illumination, and that center is the everlasting,
ever-shining Sun, the Word of God. Its lights are the lights of reality
which have shone upon humanity, illumining the realm of thought
and morals, conferring the bounties of the divine world upon man.
These lights are the cause of the education of souls and the source of
the enlightenment of hearts, sending forth in effulgent radiance the
message of the glad-tidings of the kingdom of God. In brief, the
moral and ethical world and the world of spiritual regeneration are
dependent for their progressive being upon that heavenly center of
illumination. It gives forth the light of religion and bestows the life of
the spirit, imbues humanity with archetypal virtues and confers
eternal splendors. This Sun of Reality, this center of effulgences is
the prophet or Manifestation of God. Just as the phenomenal sun
shines upon the material world producing life and growth, likewise
the spiritual or prophetic Sun confers illumination upon the human
world of thought and intelligence, and unless it rose upon the
horizon of human existence the kingdom of man would become dark
and extinguished.
(Abdu’l-Bahá, Baha'i World Faith - Abdu’l-Bahá Section, p. 254)
Contemplate with thine inward eye the chain of successive
Revelations that hath linked the Manifestation of Adam with that of
the Báb. I testify before God that each one of these Manifestations
hath been sent down through the operation of the Divine Will and
Purpose, that each hath been the bearer of a specific Message, that
each hath been entrusted with a divinely-revealed Book and been
commissioned to unravel the mysteries of a mighty Tablet. The
measure of the Revelation with which every one of them hath been
identified had been definitely fore-ordained
(Baha'u'llah, Gleanings from the Writings of Baha'u'llah, p. 74)
Among the bounties of God is revelation. Hence revelation is
progressive and continuous. It never ceases. It is necessary that the
reality of Divinity with all its perfections and attributes should
become resplendent in the human world. The reality of Divinity is
like an endless ocean. Revelation may be likened to the rain. Can you
imagine the cessation of rain? Ever on the face of the earth
somewhere rain is pouring down. Briefly, the world of existence is
progressive. It is subject to development and growth. Consider how
great has been the progress in this radiant century. Civilization has
unfolded. Nations have developed. Industrialism and jurisprudence
have expanded. Sciences, inventions and discoveries have increased.
All of these show that the world of existence is continuously
progressing and developing; and therefore, assuredly, the virtues
characterizing the maturity of man must, likewise, expand and grow.
The greatest bestowal of God to man is the capacity to attain human
virtues. Therefore, the teachings of religion must be reformed and
renewed because past teachings are not suitable for the present
time. For example, the sciences of bygone centuries are not
adequate for the present because sciences have undergone reform.
The industrialism of the past will not ensure present efficiency
because industrialism has advanced. The laws of the past are being
superseded because they are not applicable to this time. All material
conditions pertaining to the world of humanity have undergone
reform, have achieved development, and the institutes of the past
are not to be compared with those of this age. The laws and
institutes of former governments cannot be current today, for
legislation must be in conformity with the needs and requirements
of the body politic at this time….
Therefore, Bahá'u'lláh appeared from the horizon of the Orient and
reestablished the essential foundation of the religious teachings of
the world. The worn-out traditional beliefs current among men
were removed. He caused fellowship and agreement to exist
between the representatives of varying denominations so that love
became manifest among the contending religions. He created a
condition of harmony among hostile sects and upheld the banner of
the oneness of the world of humanity.
(Abdu’l-Bahá, The Promulgation of Universal Peace, p. 378)
It should also be borne in mind that, great as is the power
manifested by this Revelation and however vast the range of the
Dispensation its Author has inaugurated, it emphatically repudiates
the claim to be regarded as the final revelation of God's will and
purpose for mankind.
(Shoghi Effendi, The World Order of Baha'u'llah, p. 115)
Our meaning is this: the religion of God is one, and it is the educator
of humankind, but still, it needs must be made new. When thou dost
plant a tree, its height increaseth day by day. It putteth forth
blossoms and leaves and luscious fruits. But after a long time, it doth
grow old, yielding no fruitage any more. Then doth the Husbandman
of Truth take up the seed from that same tree, and plant it in a pure
soil; and lo, there standeth the first tree, even as it was before.
Note thou carefully that in this world of being, all things must ever
be made new. Look at the material world about thee, see how it hath
now been renewed. The thoughts have changed, the ways of life
have been revised, the sciences and arts show a new vigour,
discoveries and inventions are new, perceptions are new. How then
could such a vital power as religion -- the guarantor of mankind's
great advances, the very means of attaining everlasting life, the
fosterer of infinite excellence, the light of both worlds -- not be
made new? This would be incompatible with the grace and lovingkindness of the Lord.
(Abdu’l-Bahá, Selections from the Writings of Abdu’l-Bahá, p. 52)
He hath in every age and cycle, in conformity with His transcendent
wisdom, sent forth a divine Messenger to revive the dispirited and
despondent souls with the living waters of His utterance, One Who
is indeed the Expounder, the true Interpreter, inasmuch as man is
unable to comprehend that which hath streamed forth from the Pen
of Glory and is recorded in His heavenly Books. Men at all times and
under all conditions stand in need of one to exhort them, guide them
and to instruct and teach them. Therefore He hath sent forth His
Messengers, His Prophets and chosen ones that they might acquaint
the people with the divine purpose underlying the revelation of
Books and the raising up of Messengers, and that everyone may
become aware of the trust of God which is latent in the reality of
every soul.
(Bahá’u’lláh, Tablets of Bahá’u’lláh, p. 161)
As to the Holy Manifestations of God, They are the focal points
where the signs, tokens and perfections of that sacred, pre-existent
Reality appear in all their splendour. They are an eternal grace, a
heavenly glory, and on Them dependeth the everlasting life of
humankind. To illustrate: the Sun of Truth dwelleth in a sky to
which no soul hath any access, and which no mind can reach, and He
is far beyond the comprehension of all creatures. Yet the Holy
Manifestations of God are even as a looking-glass, burnished and
without stain, which gathereth streams of light out of that Sun, and
then scattereth the glory over the rest of creation. In that polished
surface, the Sun with all Its majesty standeth clearly revealed. Thus,
should the mirrored Sun proclaim, 'I am the Sun!' this is but truth;
and should It cry, 'I am not the Sun!' this is the truth as well. And
although the Day-Star, with all Its glory, Its beauty, Its perfections,
be clearly visible in that mirror without stain, still It hath not come
down from Its own lofty station in the realms above, It hath not
made Its way into the mirror; rather doth It continue to abide, as It
will forever, in the supernal heights of Its own holiness.
(Abdu’l-Bahá, Selections from the Writings of Abdu’l-Bahá, p. 50)
The holy Manifestations Who have been the Sources or Founders of
the various religious systems were united and agreed in purpose
and teaching. Abraham, Moses, Zoroaster, Buddha, Jesus,
Muhammad, the Báb and Bahá'u'lláh are one in spirit and reality.
Moreover, each Prophet fulfilled the promise of the One Who came
before Him and, likewise, Each announced the One Who would
follow.
(Abdu’l-Bahá, The Promulgation of Universal Peace, p. 197)
Therefore, the reality of prophethood, which is the Word of God and
the perfect state of manifestation, did not have any beginning and
will not have any end; its rising is different from all others and is like
that of the sun. For example, its dawning in the sign of Christ was
with the utmost splendor and radiance, and this is eternal and
everlasting. See how many conquering kings there have been, how
many statesmen and princes, powerful organizers, all of whom have
disappeared, whereas the breezes of Christ are still blowing; His
light is still shining; His melody is still resounding; His standard is
still waving; His armies are still fighting; His heavenly voice is still
sweetly melodious; His clouds are still showering gems; His
lightning is still flashing; His reflection is still clear and brilliant; His
splendor is still radiating and luminous; and it is the same with
those souls who are under His protection and are shining with His
light.
(Abdu’l-Bahá, Some Answered Questions, p. 152)
These energies with which the Day Star of Divine bounty and Source
of heavenly guidance hath endowed the reality of man lie, however,
latent within him, even as the flame is hidden within the candle and
the rays of light are potentially present in the lamp. The radiance of
these energies may be obscured by worldly desires even as the light
of the sun can be concealed beneath the dust and dross which cover
the mirror. Neither the candle nor the lamp can be lighted through
their own unaided efforts, nor can it ever be possible for the mirror
to free itself from its dross. It is clear and evident that until a fire is
kindled the lamp will never be ignited, and unless the dross is
blotted out from the face of the mirror it can never represent the
image of the sun nor reflect its light and glory.
(Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 65)
And since there can be no tie of direct intercourse to bind the one
true God with His creation, and no resemblance whatever can exist
between the transient and the Eternal, the contingent and the
Absolute, He hath ordained that in every age and dispensation a
pure and stainless Soul be made manifest in the kingdoms of earth
and heaven. Unto this subtle, this mysterious and ethereal Being He
hath assigned a twofold nature; the physical, pertaining to the world
of matter, and the spiritual, which is born of the substance of God
Himself. He hath, moreover, conferred upon Him a double station.
The first station, which is related to His innermost reality,
representeth Him as One Whose voice is the voice of God Himself. To
this testifieth the tradition: "Manifold and mysterious is My
relationship with God. I am He, Himself, and He is I, Myself, except
that I am that I am, and He is that He is." And in like manner, the
words: "Arise, O Muhammad, for lo, the Lover and the Beloved are
joined together and made one in Thee." He similarly saith: "There is
no distinction whatsoever between Thee and Them, except that
They are Thy Servants." The second station is the human station,
exemplified by the following verses: "I am but a man like you." "Say,
praise be to my Lord! Am I more than a man, an apostle?" These
Essences of Detachment, these resplendent Realities are the
channels of God's all-pervasive grace. Led by the light of unfailing
guidance, and invested with supreme sovereignty, They are
commissioned to use the inspiration of Their words, the effusions of
Their infallible grace and the sanctifying breeze of Their Revelation
for the cleansing of every longing heart and receptive spirit from the
dross and dust of earthly cares and limitations. Then, and only then,
will the Trust of God, latent in the reality of man, emerge, as
resplendent as the rising Orb of Divine Revelation, from behind the
veil of concealment, and implant the ensign of its revealed glory
upon the summits of men's hearts.
(Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 66)
As to the Holy Manifestations of God, They are the focal points
where the signs, tokens and perfections of that sacred, pre-existent
Reality appear in all their splendour. They are an eternal grace, a
heavenly glory, and on Them dependeth the everlasting life of
humankind. To illustrate: the Sun of Truth dwelleth in a sky to
which no soul hath any access, and which no mind can reach, and He
is far beyond the comprehension of all creatures. Yet the Holy
Manifestations of God are even as a looking-glass, burnished and
without stain, which gathereth streams of light out of that Sun, and
then scattereth the glory over the rest of creation. In that polished
surface, the Sun with all Its majesty standeth clearly revealed. Thus,
should the mirrored Sun proclaim, 'I am the Sun!' this is but truth;
and should It cry, 'I am not the Sun!' this is the truth as well. And
although the Day-Star, with all Its glory, Its beauty, Its perfections,
be clearly visible in that mirror without stain, still It hath not come
down from Its own lofty station in the realms above, It hath not
made Its way into the mirror; rather doth It continue to abide, as It
will forever, in the supernal heights of Its own holiness.
(Abdu'l-Baha, Selections from the Writings of Abdu'l-Baha, p.
50)
O true companions! All humankind are as children in a school, and
the Dawning-Points of Light, the Sources of divine revelation, are the
teachers, wondrous and without peer. In the school of realities they
educate these sons and daughters, according to teachings from God,
and foster them in the bosom of grace, so that they may develop
along every line, show forth the excellent gifts and blessings of the
Lord, and combine human perfections; that they may advance in all
aspects of human endeavour, whether outward or inward, hidden or
visible, material or spiritual, until they make of this mortal world a
widespread mirror, to reflect that other world which dieth not.
(Abdu’l-Bahá, Selections from the Writings of Abdu’l-Bahá, p.
128)