I didn't say what I meant very clearly.
I quite agree that the relativity of religious truth is not only in the
Guardian's writings, but in the Iqan and elsewhere in the Text -- and I
think he's using it to mean Progressive Revelation in the fullness of
that meaning as explained in the Writings.
And I quite agree that for the most part, the truths we know are partial
truths. Not only partial truths; and as time goes on, hopefully we
learn from experience and draw closer.
And in addition, the Tablet of Four Valleys is about four different
kinds of seekers. People apprehend truth in entirely different ways, and
one person's approach to reality may be widely different than another's,
and well within the Text. Further, there's a reference to this in the Iqan:
"We have variously and repeatedly set forth the meaning of every theme,
that perchance every soul, whether high or low, may obtain, according to
his measure and capacity, his share and portion thereof. Should he be
unable to comprehend a certain argument, he may, thus, by referring unto
another, attain his purpose. "That all sorts of men may know where to
quench their thirst." (Iqan, p. 175)
So there are "all sorts of men." Which may be a way of saying there are
all kinds of ways of approaching Truth.
I just don't think that's the same thing the Guardian is talking about
when he writes about the relativity of religious truth. I'd come up
with a different name for that, so the two don't get confused.
It may well be true that even when approaching the absolute, man can't
know truth absolutely. I don't know. My point is that I would not
equate that with what the Guardian is talking about when he talks about
the relativity of religious truth.
I agree with a lot of what you write below. I also think that
maturation in spirituality is not focused so much on having the right
thoughts, as it is having the right spirit, being detached from this
realm, conduct in accord with the guidance in the Teachings. It
encompasses the entire human being. Right beliefs is clearly a part of
it; but I don't think it is all that's meant by approaching the
absolute, which is more about Relationship than about being right.
I can't pull my thoughts together right now, let me think about this and
see if I can any more clearly see these things. Haven't had my morning
coffee or Readings.
Brent
Sen & Sonja wrote:
On 26 Mar 2008 at 23:56, Brent Poirier Attorney wrote:
If one takes the statement that "religious truth is not absolute, but
relative" as a broad sweep about the nature of all Revelation, then
your
conclusions logically follow. But I respectfully disagree with the
premise because:
- It has no antecedents in the Texts
- It is not found in the Iqan or in the design of the Mashriq
- It is taken out of context; and when context is provided, the
Guardian states plainly that he is talking about Progressive
Revelation.
We can agree to disagree, but it is not true that the relativity of
religious truths has no antecedents in the Texts. It is only this
particular formulation that is particular to Shoghi Effendi, but the
concept is fundamental to much of the Writings, on various issues.
- The doctrine of man (theological anthropology): What is the nature
of the human being and his/her capacity to know things (ie, if there
was such a thing as an absolute religious truth, would a human person
be able to know it?).
- The nature of religious language (metaphorical, symbolic, and
multiple meanings)
- perspectivism: what is true for a person at one station may not be
true in another; religious truth is individually relative
-- the concept of salvation: it is not an absolute, either heaven or
hell, but relative: each individual grows through endless grades
- the "new heaven and new earth" model of radical religious renewal:
evolution and reform is humanly possible, but what the Manifestation
brings is a total renewal, the recreation of all things, i..e, the
system of religious truths is treated as a whole (truths are relative
to one another) rather than treating each religious truth as a
separate item to be argued individually.
- progressive revelation as already discussed, but also prophetology
(eg that the absolute does not incarnate itself)
- the doctrine of God: all absolutes are reserved for God alone, and
are said to be unknowable. This relates to the nature of religious
language - statements about God (the absolute) are understood as
referring in fact to a historical manifesation of God (relative)
- the design of the religious community, with the Mashriq as its
heart and crown. The mashriq has neither authority nor a doctrinal
function, and is open to all religionists: it is an institution that
does not make "statements" with claims that they are true, but rather
opens its doors for worship. Its centrality demonstrates that correct
religious statements are not "where its at" in the religious
community. Compare this to a calvinist religious community, that
supposes that religious truths have an absolute value, naturally it
puts orthodoxy, right beliefs, and the preacher's pulpit at the core
of its life.
etc. etc. The relativity of truth permeates the Bahai teachings, to
such an extent that it would be quite impossible to understand who
Baha'u'llah is and what he hopes to achieve, without appreciating the
fundamental verity he begins with: that religious truth is relative
not absolute. If this was something that Shoghi Effendi introduced,
in one specific context, then Baha'u'llah makes no sense. His whole
career is a declaration against the absolutising of religious truth,
and the harm that does to society and to true religion
Sen
----------------------------------------------------------------------
--
Sen McGlinn
***
Let the friends recall and ever bear in mind
the repeated exhortations and glowing promises of our beloved
Master
with reference to the Mashriqu'l-Adhkar,
the crowning institution in every Baha'i community.
(Shoghi Effendi, Baha'i Administration, page
108)
----------------------------------------------------------------------
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