<< I don't see how knowledge of the Baha'i Faith is necessarily relevant, as
if one rejects an earlier Prophet they have rejected Baha'u'llah, and one has
to believe in the Manifestation of God for the age to be saved (GWB, p. 182).
Any thoughts?>>
Dear David,
One can make a distinction between "names" and the reality they represent. To
reject the reality of Baha'u'llah is to reject the same reality in every
other Manifestation. So accepting the name is not what saves, but rather accepting
what the name represents (which is the truer meaning of "name" in ancient
usage and, I believe, in similar instances in Baha'i scripture). We can be Baha'i
in name and be the antithesis of what it means to be Baha'i, or not in name
at all (ignorant of it) and be Baha'i in spirit. But it is better to be
conscious of our destiny than not. That is, one cannot understate the many blessings
of knowing and believing.
I think most people do not reject Baha'u'llah. Bear in mind this
wonderful verse, "Some know Us and bear witness, while the majority bear witness, yet
know Us not." (Tablet to the Christians).
So we must be humble in our teaching efforts. A person may reject our
message because our word and person do not convey to them the true fragrances of
Baha'u'llah's teachings (but not always because of our failings). A Muslim who
rejects the Faith, for example, may think he is just rejecting the evils of
the West. And it is a good thing to reject evil, but truly sad that people so
misunderstand the reality of things. So we really can't judge at all. Only God
knows what is in the heart. You may find this moving story from Nabil of
interest:
"From Shimiran to Tihran, Baha'u'llah was several times stripped of His
garments, and was overwhelmed with abuse and ridicule. On foot and exposed to the
fierce rays of the midsummer sun, He was compelled to cover, barefooted and
bareheaded, the whole distance from Shimiran to the dungeon already referred to.
All along the route, He was pelted and vilified by the crowds whom His enemies
had succeeded in convincing that He was the sworn enemy of their sovereign
and the wrecker of his realm. Words fail me to portray the horror of the
treatment which was meted out to Him as He was being taken to the Siyah-Chal of
Tihran. As He was approaching the dungeon, and old and decrepit woman was seen to
emerge from the midst of the crowd, with a stone in her hand, eager to cast it
at the face of Bahaâuâllah. Her eyes glowed with a determination and
fanaticism of which few women of her age were capable. Her whole frame shook with rage
as she stepped forward and raised her hand to hurl her missile at Him. 'By
the Siyyidu'sh-Shuhada, I adjure you,' she pleaded, as she ran to overtake those
into whose hands Bahaâuâllah had been delivered, 'give me a chance to fling
my stone in his face!' 'Suffer not this woman to be disappointed,' were
Baha'u'llah's words to His guards, as He saw her hastening behind Him. 'Deny her not
what she regards as a meritorious act in the sight of God.'" (DB 607-8)
The lanuage of exclusivist salvation claims found in scripture is there
no doubt for a reason. It serves us much as the afterlife myths themselves,
both individually and communally, assuring us of divine justice and compelling
people to faith and righteousness. This has been understood since ancient times,
as Plato in the Republic debates this with regard to the representations of
the afterlife by Homer.
Warmest,
Michael
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