Peace and One God

Peace and One God

By John Taylor; 2006 November 02

Yesterday we discussed two principles of protection and tolerance, first that of exclusion, "those not gathering with us are scattering," and then the inclusion principle, "those not against are for us." Every group, if it is to perpetuate itself, must sometime make a decision just where to draw the line between these balanced principles. In religious affairs, the first sign that a faith group has turned wholly to God is quite simple, peace. If they radiate peace they have answered God's purpose for them. "God hath called us to peace." (I Cor 7:15) No doubt in the majority of cases tolerance, "those who do not oppose are for us," is the wise tack to take. But sometimes doctrines act virally, they threaten to destroy the inner serenity and vision of the group's members. At such times the exclusion principle applies. Peace is a circle that cannot be broken. As Karen Armstrong points out,

"A sense of peace, serenity, and loving-kindness are the hallmarks of all true religious insight." (Armstrong, History of God, 279)

The peace of every past religion was systematically broken early on. Unlike the quotes from Bible and Qu'ran that we looked at yesterday, Baha'u'llah does not use the word hypocrisy to describe this, though it is implied. For example, in the following selection from Gems of Divine Mysteries He favors the expression "turning wholly unto God." Those who rejected Muhammad in his time leaned in the direction of God, but did not turn wholly:

"Had these souls but clung steadfastly to the Handle of God manifested in the Person of Muhammad, had they turned wholly unto God and cast aside all that they had learned from their divines, He would assuredly have guided them ..." (Javahir, para 55, p. 40)

The Qu'ran asserts that Muhammad's people, the desert Arabs, in spite of outer allegiance, never believed in God. Less than wholehearted acceptance meant this festering corruption entered into the innards of Islam, as it had earlier faiths.

"But as these people failed to turn wholly unto God, and to hold fast to the hem of His all-pervading mercy at the appearance of the Daystar of Truth, they passed out from under the shadow of guidance and entered the city of error. Thus did they become corrupt and corrupt the people. Thus did they err and lead the people into error. And thus were they recorded among the oppressors in the books of heaven." (Javahir, para 55, p. 41)

Thus oppression arises from corruption, and corruption from less-than-complete adherence to God, not to say hypocrisy. As recent events in Iraq testify, even when a tyrant is cut away the problem of underlying corruption does not automatically go away. Indeed it would seem that this whole process of hypocrisy, corruption and oppression is part of the plan, a natural and inevitable stage in human development. Consider the more complete definition of oppression in the Kitab-i-Iqan.

"What "oppression" is more grievous than that a soul seeking the truth, and wishing to attain unto the knowledge of God, should know not where to go for it and from whom to seek it? For opinions have sorely differed, and the ways unto the attainment of God have multiplied. This "oppression" is the essential feature of every Revelation. Unless it cometh to pass, the Sun of Truth will not be made manifest." (Iqan, 31)

Corruption's can of worms is cooked in the pressure cooker of oppression until, well, the process is ended. The peace of the principle of Oneness of God is a historical learning process that matures as soon as the spectators of events can see clearly what to tolerate and what can safely come inside the circle of trust. For ultimately, if there is one God there is only one religion and all of His children deserve a place within His circle.

"Are they seeking a religion other than God's, when every soul in heaven and earth has submitted to Him, willingly or by compulsion? To Him they shall all return." (Qu'ran 3:83)