Manifestation of God

From Wikipedia, the free encyclopedia

Jump to: navigation, search

Bahá'í Faith
Central figures

Bahá'u'lláh
The Báb · `Abdu'l-Bahá
Key scripture
Kitáb-i-Aqdas · Kitáb-i-Íqán

The Hidden Words
The Seven Valleys
Institutions

Administrative Order
The Guardianship
Universal House of Justice
Spiritual Assemblies
History

Bahá'í history · Timeline
Bábís · Shaykh Ahmad
Notable individuals

Shoghi Effendi
Martha Root · Táhirih
Badí‘ · Apostles
Hands of the Cause
See also

Symbols · Laws
Teachings · Literature
Calendar · Divisions
Pilgrimage

Index of Bahá'í Articles
This box: view • talk • edit

The Bahá'í Faith refers to what are commonly called prophets as Manifestations of God, or simply Manifestations (mazhar) who are directly linked with the concept of progressive revelation.

Contents

[edit] Definition

Bahá'ís believe in a single, imperishable God, the creator of all things, including all the creatures and forces in the universe.[1] Though inaccessible directly, God is nevertheless seen as conscious of his creation, with a mind, will and purpose. Bahá'ís believe that God expresses this will at all times and in many ways, including through a series of divine messengers referred to as Manifestations of God or sometimes divine educators.[2] In expressing God's intent, these Manifestations are seen to establish religion in the world. Thus they are seen as an intermediary between God and humanity.[3]

The Manifestations of God are not seen as an incarnation of God, but they are also not seen as an ordinary mortal. Instead, the Bahá'í concept of the Manifestation of God emphasizes simultaneously the humanity of that intermediary and the divinity in the way they show forth the will, knowledge and attributes of God; thus they have both human and divine stations. Among other religions, this view most closely resembles the Christian view of Christ. The Manifestations of God act as a pure mirror (see below) that reflect the attributes of God onto this material world.[3]

According to `Abdu'l-Bahá, the divine Manifestations of God must be distinguished above any other person in every aspect and qualification, in order that they can effectively train and educate people.[4] In another place he says, "the essential requirement and qualification of Prophethood is the training and guidance of the people."[5]

In essence, the Manifestations of God are seen as Divine Educators, who are raised up by God with the purpose of uplifting mankind and expressing His will. In expressing God's intent, these Manifestations are seen to establish religion in the world and each one brings a book, and reveals teachings and laws according to the time and place which they appear.

Bahá'u'lláh referred to several historical figures as Manifestations. They include Adam, Noah, Zoroaster, Krishna, Abraham, Moses, Buddha, Jesus and Muhammad. The Báb, as well as himself, were included in this definition. Thus religious history is interpreted as a series of dispensations, where each Manifestation brings a somewhat broader and more advanced revelation, suited for the time and place in which it was expressed.

[edit] Purpose

The purpose of the Manifestation of God, according to Bahá'í belief is to educate humanity. This education lies in different levels and includes education for the welfare of human society and the education for the individual to obtain a sound character and divine attributes. `Abdu'l-Bahá has stated that from time to time an educator will come to teach humanity, and without these teachings humanity would be overcome by such emotions and attitudes as anger, jealousy and hatred.[3] The Bahá'í belief in the purpose of the Manifestation of God as an educator has been stated by Bahá'u'lláh and `Abdu'l-Bahá:

"The Prophets and Messengers of God have been sent down for the sole purpose of guiding mankind to the straight Path of Truth. The purpose underlying their revelation hath been to educate all men, that they may, at the hour of death, ascend, in the utmost purity and sanctity and with absolute detachment, to the throne of the Most High. The light which these souls radiate is responsible for the progress of the world and the advancement of its peoples. They are like unto leaven which leaveneth the world of being, and constitute the animating force through which the arts and wonders of the world are made manifest. Through them the clouds rain their bounty upon men, and the earth bringeth forth its fruits. All things must needs have a cause, a motive power, an animating principle. These souls and symbols of detachment have provided, and will continue to provide, the supreme moving impulse in the world of being."[6]
"God sent all His Prophets into the world with one aim, to sow in the hearts of men love and goodwill, and for this great purpose they were willing to suffer and to die. All the sacred Books were written to lead and direct man into the ways of love and unity; and yet, in spite of all this, we have the sad spectacle of war and bloodshed in our midst."[7]

[edit] Equality

The unity of religion is a fundamental Bahá'í teaching, and implies that all the divine Manifestations are from the same God and in agreement. These Manifestations are taught to be "one and the same", and in their relationship to one another have both the station of unity and the station of distinction.[3] Bahá'u'lláh wrote in the Kitáb-i-Íqán that in respect to their station of unity "if thou callest them all by one name and dost ascribe to them the same attribute, thou hast not erred from the truth."[8] In this sense, the Manifestations of God all fulfill the same purpose and perform the same function by mediating between God and creation. In this way each Manifestation of God manifested the Word of God and taught the same religion, with modifications for the particular audience's needs and culture. Bahá'u'lláh wrote that since each Manifestation of God has the same divine attributes they can be seen as the spiritual "return" of all the previous Manifestations of God.[3]

Bahá'u'lláh then states the diversity of the teachings of the Manifestations of God does not come about because of their differences, since they are one and the same, but because they each have a different mission. Bahá'u'lláh writes regarding this station of distinction, "each Manifestation of God hath a distinct individuality, a definitely prescribed mission, a predestined Revelation, and specially designated limitations."[8] Bahá'u'lláh wrote in the Gems of Divine Mysteries that those who perceive distinctions and differences between the Manifestations of God, will notice the underlying unity of the Manifestations once they continue on their spiritual path.[9] Bahá'u'lláh in several passages goes so far as to say that denial of one Manifestation is equivalent to denial of all of them. `Abdu'l-Bahá said that a Bahá’í will choose death over denial of any of the great Prophets, whether Moses, Muhammad or Christ.[10]

[edit] Religious perennialism

Bahá'u'lláh taught that Manifestations have always been sent by God, and always will, as part of the single religion from God.[11] He said that messengers will continue to come about every thousand years, extending "over many ages into the unborn reaches of time."[12][13]

Religion is taught to be progressive and the Manifestations will reveal more teachings through time to help humanity progress. Bahá'u'lláh claimed to be the first of a great cycle of Messengers, which would last for 500 thousand years, with a Manifestation of God coming approximately every thousand years.[3]

One of the earliest recorded expressions of this religious perennialism is found in the Bhagavad Gita:

“I come, and go, and come. When Righteousness declines, O Bharata! When Wickedness is strong, I rise, from age to age, and take visible shape, and move a man with men, succouring the good, thrusting the evil back, and setting Virtue on her seat again.”
(Bhagavad-Gita, chapter IV)

[edit] Mirror analogy

A very common analogy to explain the unique station of the Manifestation of God is as a mirror. `Abdu'l-Bahá gave talks throughout his tour of Europe and America, in which he elaborated this analogy to many audiences. This is one example:

"Is the Divine Manifestation, God? Yes, and yet not in Essence. A Divine Manifestation is as a mirror reflecting the light of the Sun. The light is the same and yet the mirror is not the Sun. All the Manifestations of God bring the same Light; they only differ in degree, not in reality. The Truth is one. The light is the same though the lamps may be different; we must look at the Light not at the Lamp. If we accept the Light in one, we must accept the Light in all; all agree, because all are the same."[10]

[edit] Minor prophets

In the Bahá'í definition, there is a distinction between minor prophets and major Prophets, also referred to as lesser/greater, dependent/independent, follower/universal, and other similar phrases. The major Prophets are referred to as the Manifestations of God, and compared to the sun, which produces its own heat and light. The minor prophets are likened to the moon, which receive their light from the sun.

Moses, for example, is taught as having been a major Prophet and his brother Aaron a minor prophet. Moses spoke on behalf of God, and Aaron spoke on behalf of Moses.(Exodus 4:14-17) Other Jewish prophets came in the shadow of the dispensation of Moses to develop and consolidate the process he set in motion.

In Islam, the station of prophethood (Risalah) is also divided into two categories. The equivalent of major Prophets are known as Messengers of God (Rasul) who bring a major revelation from God. The equivalent of minor prophets are known as prophets of God (Nabi).

The major Prophets whose religions were still practiced in the time of Bahá'u'lláh were listed by him. This does not encompass minor prophets, and no such definite list exists of who is or isn't a minor prophet.

Within scripture, minor prophets can sometimes be indicated by a lower-case "p" while Major Prophets are often indicated by a capital "P".

[edit] Other possible divine teachers

Bahá'ís believe that God has always sent Messengers and Prophets whose messages have reached every people. Although Bahá'u'lláh mentioned several figures as Manifestations, this list is meant to imply who are the greater-prophets who still have followers in the world. Therefore Adam, Noah and other figures are still regarded as Manifestations.

[edit] Americas

It is implied, though not specifically named, that the American continents have had their share of divine revelations, which somewhat have been lost to time except in oral traditions. Hypothetical affirmation in the Bahá'í texts to various religious faith traditions as among the Native Americans and others exists[14] to the extent that individuals and institutions may accept for their own purposes that various cultural heroes may have been in fact a Manifestation of God. Specific examples include Deganawida, Quetzalcoátl and Viracocha. A quote exists by 'Abdu'l-Bahá:

"In ancient times the people of America were, through their northern regions, close to Asia, that is, separated from Asia by a strait. For this reason, it hath been said that crossing had occurred. There are other signs which indicate communication. As to places whose people were not informed of the appearance of Prophets, such people are excused. In the Qur'án it hath been revealed: "We will not chastise them if they had not been sent a Messenger" (Q. 17:15). Undoubtedly in those regions the Call of God must have been raised in ancient times, but it hath been forgotten now."[15]

However, at the present time, the language of this tablet is not specific enough to warrant a positive ruling from the House of Justice, which writes:

"The Bahá'í Teachings do not explicitly confirm, nor do they rule out, the possibility that Messengers of God have appeared in the Americas. In the absence of a clear Text the Universal House of Justice has no basis for issuing the kind of statement you propose which would confirm, 'in principle, that God sent Manifestations to the indigenous peoples of the Americas.'"[16]

On the advocacy side, on 10 September 1993, the National Spiritual Assembly of the Bahá'ís of Canada made a formal submission to the Royal Commission on Aboriginal Peoples borne of a genuine respect and appreciation for the authenticity and intrinsic value of native spirituality:

"Aboriginal cultures have been distinguished by a worldview best characterised as spiritual in nature. It is significant that Aboriginal leaders and members of Aboriginal communities at the grass roots refer so frequently to the Creator and to the human spirit when they approach the discussion of social problems ...The religious element present in the wave of settlement that first intruded on, and then largely displaced the cultures and societies which were living on this continent, denied the universality of the spirit and the genuine, divine source for the spiritual inspiration which formed the basis of Aboriginal society..."[17]

[edit] Asia

The question of the equality of the Semitic and Asiatic prophets is addressed by Shoghi Effendi:

“The only reason there is not more mention of the Asiatic prophets is because their names seem to be lost in the mists of ancient history. Buddha is mentioned and Zoroaster in our scriptures—both non-Jewish prophets or non-semitic prophets. We are taught there always have been Manifestations of God, but we do not have any record of their names.”
(Compilations, Lights of Guidance, p. 503)

On the subject of Buddha, he also wrote:

"The Buddha was a Manifestation of God, like Christ, but his followers do not possess his authentic writings."
(On behalf of Shoghi Effendi, Letters from the Guardian to Australia and New Zealand, p. 41)

Confucius is not named as a greater-Prophet, but whether he is or isn't a lesser-prophet is not addressed. This issue can be summed up in `Abdu'l-Bahá's reference in one of his tablets:

"Confucius became the cause of civilization, advancement and prosperity for the people of China. Now it is not the time when we discuss concerning the stations and positions of those who are dead. We must concentrate our attention upon the present... Buddha and Confucius were kings in bygone ages who have disappeared. Their sovereignty in this world is ended and their cycle is completed."
(`Abdu'l-Bahá, Tablets of `Abdu'l-Bahá v2, p. 469)

Shoghi Effendi later mentioned again that he was not a Prophet. Note that capital "P" represents greater-Prophets.

"Confucius was not a Prophet. It is quite correct to say he is the founder of a moral system and a great reformer."
(On behalf of Shoghi Effendi, Letters from the Guardian to Australia and New Zealand, p. 41)

Guru Nanak, according to the Universal House of Justice, was endowed with a "saintly character" who "was inspired to reconcile the religions of Hinduism and Islam." According to the National Spiritual Assembly of the Baha'is of India he was as a "saint of the highest order".[18]

[edit] Joseph Smith

Joseph Smith is considered by The Church of Jesus Christ of Latter-day Saints to be a prophet. Bahá'ís do not regard him as such. He is not considered by Bahá’ís to be a prophet, minor or otherwise. He is considered to be a "religious teacher sensitive to the spiritual currents flowing in the early 19th century directly from the appearance of the Báb and Bahá’u’lláh and the Revelation of their Messages of hope and Divine Guidance." (Lights of Guidance, p. 511)

[edit] See also

[edit] Notes

  1. ^ "The Bahá'í Faith". Britannica Book of the Year. (1988). Chicago: Encyclopaedia Britannica. ISBN 0-85229-486-7. 
  2. ^ Hutter, Manfred (2005). "Bahā'īs". Encyclopedia of Religion (2nd ed.) 2. Ed. Ed. Lindsay Jones. Detroit: Macmillan Reference USA. p737-740. ISBN 0-02-865733-0. 
  3. ^ a b c d e f Cole, Juan (1982). "The Concept of Manifestation in the Bahá'í Writings". Bahá'í Studies monograph 9: pp. 1-38. 
  4. ^ `Abdu'l-Bahá (1972). Foundations of World Unity. Wilmette, Illinois, USA: Bahá'í Publishing Trust, pp. 111. ISBN 0-87743-018-7. 
  5. ^ `Abdu'l-Bahá [1912] (1982). The Promulgation of Universal Peace, Hardcover, Wilmette, Illinois, USA: Bahá'í Publishing Trust, pp. 411. ISBN 0-87743-172-8. 
  6. ^ Bahá'u'lláh (1976). Gleanings from the Writings of Bahá'u'lláh. Wilmette, Illinois, USA: Bahá'í Publishing Trust, pp. 156-157. ISBN 0-87743-187-6. 
  7. ^ `Abdu'l-Bahá [1912] (1995). Paris Talks, Hardcover, Bahá'í Distribution Service, pp. 106. ISBN 1-870989-57-0. 
  8. ^ a b Bahá'u'lláh [1862] (2003). Kitáb-i-Íqán: The Book of Certitude. Wilmette, Illinois, USA: Bahá'í Publishing Trust, pp. 152-177. ISBN 1-931847-08-8. 
  9. ^ Bahá'u'lláh (2002). Gems of Divine Mysteries. Haifa, Israel: Bahá'í World Centre, pp. 33-37. ISBN 0-85398-975-3. 
  10. ^ a b `Abdu'l-Bahá [1911] (1982). `Abdu'l-Bahá in London. London, UK: Bahá'í Publishing Trust, pp. 56-57. ISBN 0-900125-50-0. 
  11. ^ bahai.org (2006). The Changeless Faith of God. bahai.org. Retrieved on 2006-11-12.
  12. ^ Effendi, Shoghi (1970). Dawn of a New Day. India: Bahá'í Publishing Trust, pp. 202. 
  13. ^ `Abdu'l-Bahá (1978). Selections From the Writings of `Abdu'l-Bahá, Hardcover, Wilmette, Illinois, USA: Bahá'í Publishing Trust, pp. 66-67. ISBN 0-85398-081-0. 
  14. ^ Native Messengers of God in Canada? A test case for Baha'i universalism by Christopher Buck
  15. ^ Research Department Memorandum, dated 16 May 1996, published in "Native Messengers of God in Canada? A test case for Baha'i universalism", by Christopher Buck, published in Bahá'í Studies Review 6 pages 97-133, London: Association for Bahá'í Studies English-Speaking Europe, 1996.
  16. ^ From a letter written on behalf of the Universal House of Justice dated 16 May 1996, published in "Native Messengers of God in Canada? A test case for Baha'i universalism", by Christopher Buck, published in Bahá'í Studies Review 6 pages 97-133, London: Association for Bahá'í Studies English-Speaking Europe, 1996.
  17. ^ National Spiritual Assembly of the Bahá'ís of Canada, "The Canadian Bahá'í Community Submission to the Royal Commission on Aboriginal Peoples—September 10, 1993,
  18. ^ Sarwal, Anil (1996). "Guru Nanak and Miracles", Miracles in Religion: A Study of the miraculous in religion in context of the Bahá'í Faith. Lucknow: Royale Publishers. 

[edit] References

  • Hatcher, W.S.; & Martin, J.D. (1998). The Bahá'í Faith: The Emerging Global Religion. Wilmette, Illinois, USA: Bahá'í Publishing Trust. ISBN 0-87743-264-3. 
  • Momen, Wendi (1989). A Basic Bahá'í Dictionary. Oxford, UK: George Ronald. ISBN 0-85398-231-7. 
  • Smith, Peter (1988). The Bahá'í Religion, A Short Introduction to its History and Teachings. Oxford, UK: George Ronald. ISBN 0-85398-277-5. 
  • Smith, Peter (1999). A Concise Encyclopedia of the Bahá'í Faith. Oxford, UK: Oneworld Publications. ISBN 1-85168-184-1. 
Retrieved from "http://en.wikipedia.org/wiki/Manifestation_of_God"
Personal tools