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Old 07-31-2015, 07:38 PM   #1
Tony Bristow-Stagg
 
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The Day of God

Dear friends - I thought I would post this section of God Passes by by Shoghi Effendi as it leaves to no doubt the Extent to which Baha'is see in the message of Baha'u'llah, it n essence opens the Flood Gates of Understanding and if read by a visitor here must indeed show that the claim is great. I will post this section over a couple of posts, we begin on page 93

"....The circumstances in which the Vehicle of this newborn Revelation, following with such swiftness that of the Báb, received the first intimations of His sublime mission recall, and indeed surpass in poignancy the soul-shaking experience of Moses when confronted by the Burning Bush in the wilderness of Sinai; of Zoroaster when awakened to His mission by a succession of seven visions; of Jesus when coming out of the waters of the Jordan He saw the heavens opened and the Holy Ghost descend like a dove and light upon Him; of Muhammad when in the Cave of Hira, outside of the holy city of Mecca, the voice of Gabriel bade Him “cry in the name of Thy Lord”; and of the Báb when in a dream He approached the bleeding head of the Imám Husayn, and, quaffing the blood that dripped from his lacerated throat, awoke to find Himself the chosen recipient of the outpouring grace of the Almighty.
What, we may well inquire at this juncture, were the nature and implications of that Revelation which, manifesting itself so soon after the Declaration of the Báb, abolished, at one stroke, the Dispensation which that Faith had so newly proclaimed, and upheld, with such vehemence and force, the Divine authority of its Author? What, we may well pause to consider, were the claims of Him Who, Himself a disciple of the Báb, had, at such an early stage, regarded Himself as empowered to abrogate the Law identified with His beloved Master? What, we may further reflect, could be the relationship between the religious Systems established before Him and His own Revelation—a Revelation which, flowing out, in that extremely perilous hour, from His travailing soul, pierced the gloom that had settled upon that pestilential pit, and, bursting through its walls, and propagating itself as far as the ends of the earth, infused into the entire body of mankind its boundless potentialities, and is now under our very eyes, shaping the course of human society?
He Who in such dramatic circumstances was made to sustain the overpowering weight of so glorious a Mission was none other than the One Whom posterity will acclaim, and Whom innumerable followers already recognize, as the Judge, the Lawgiver and Redeemer of all mankind, as the Organizer of the entire planet, as the Unifier of the children of men, as the Inaugurator of the long-awaited millennium, as the Originator of a new “Universal Cycle,” as the Establisher of the Most Great Peace, as the Fountain of the Most Great Justice, as the Proclaimer of the coming of age of the entire (Page 94) human race, as the Creator of a new World Order, and as the Inspirer and Founder of a world civilization.
 
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Old 07-31-2015, 07:39 PM   #2
Tony Bristow-Stagg
 
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To Israel He was neither more nor less than the incarnation of the “Everlasting Father,” the “Lord of Hosts” come down “with ten thousands of saints”; to Christendom Christ returned “in the glory of the Father,” to Shí’ah Islám the return of the Imám Husayn; to Sunní Islám the descent of the “Spirit of God” (Jesus Christ); to the Zoroastrians the promised Sháh-Bahrám; to the Hindus the reincarnation of Krishna; to the Buddhists the fifth Buddha.
In the name He bore He combined those of the Imám Husayn, the most illustrious of the successors of the Apostle of God—the brightest “star” shining in the “crown” mentioned in the Revelation of St. John—and of the Imám ‘Alí, the Commander of the Faithful, the second of the two “witnesses” extolled in that same Book. He was formally designated Bahá’u’lláh, an appellation specifically recorded in the Persian Bayán, signifying at once the glory, the light and the splendor of God, and was styled the “Lord of Lords,” the “Most Great Name,” the “Ancient Beauty,” the “Pen of the Most High,” the “Hidden Name,” the “Preserved Treasure,” “He Whom God will make manifest,” the “Most Great Light,” the “All-Highest Horizon,” the “Most Great Ocean,” the “Supreme Heaven,” the “Pre-Existent Root,” the “Self-Subsistent,” the “Day-Star of the Universe,” the “Great Announcement,” the “Speaker on Sinai,” the “Sifter of Men,” the “Wronged One of the World,” the “Desire of the Nations,” the “Lord of the Covenant,” the “Tree beyond which there is no passing.” He derived His descent, on the one hand, from Abraham (the Father of the Faithful) through his wife Katurah, and on the other from Zoroaster, as well as from Yazdigird, the last king of the Sásáníyán dynasty. He was moreover a descendant of Jesse, and belonged, through His father, Mírzá Abbás, better known as Mírzá Buzurg—a nobleman closely associated with the ministerial circles of the Court of Fath-‘Alí Sháh—to one of the most ancient and renowned families of Mázindarán.
To Him Isaiah, the greatest of the Jewish prophets, had alluded as the “Glory of the Lord,” the “Everlasting Father,” the “Prince of Peace,” the “Wonderful,” the “Counsellor,” the “Rod come forth out of the stem of Jesse” and the “Branch grown out of His roots,” Who “shall be established upon the throne of David,” Who “will come with strong hand,” Who “shall judge among the nations,” Who “shall smite the earth with the rod of His mouth, and with the breath of His lips slay the wicked,” and Who “shall assemble the 95 outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.” Of Him David had sung in his Psalms, acclaiming Him as the “Lord of Hosts” and the “King of Glory.” To Him Haggai had referred as the “Desire of all nations,” and Zachariah as the “Branch” Who “shall grow up out of His place,” and “shall build the Temple of the Lord.” Ezekiel had extolled Him as the “Lord” Who “shall be king over all the earth,” while to His day Joel and Zephaniah had both referred as the “day of Jehovah,” the latter describing it as “a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities, and against the high towers.” His Day Ezekiel and Daniel had, moreover, both acclaimed as the “day of the Lord,” and Malachi described as “the great and dreadful day of the Lord” when “the Sun of Righteousness” will “arise, with healing in His wings,” whilst Daniel had pronounced His advent as signalizing the end of the “abomination that maketh desolate.”
To His Dispensation the sacred books of the followers of Zoroaster had referred as that in which the sun must needs be brought to a standstill for no less than one whole month. To Him Zoroaster must have alluded when, according to tradition, He foretold that a period of three thousand years of conflict and contention must needs precede the advent of the World-Savior Sháh-Bahrám, Who would triumph over Ahriman and usher in an era of blessedness and peace.
He alone is meant by the prophecy attributed to Gautama Buddha Himself, that “a Buddha named Maitreye, the Buddha of universal fellowship” should, in the fullness of time, arise and reveal “His boundless glory.” To Him the Bhagavad-Gita of the Hindus had referred as the “Most Great Spirit,” the “Tenth Avatar,” the “Immaculate Manifestation of Krishna.”
To Him Jesus Christ had referred as the “Prince of this world,” as the “Comforter” Who will “reprove the world of sin, and of righteousness, and of judgment,” as the “Spirit of Truth” Who “will guide you into all truth,” Who “shall not speak of Himself, but whatsoever He shall hear, that shall He speak,” as the “Lord of the Vineyard,” and as the “Son of Man” Who “shall come in the glory of His Father” “in the clouds of heaven with power and great glory,” with “all the holy angels” about Him, and “all nations” gathered before His throne. To Him the Author of the Apocalypse had alluded as the “Glory of God,” as “Alpha and Omega,” “the Beginning and the End,” “the First and the Last.” Identifying His Revelation with 96 the “third woe,” he, moreover, had extolled His Law as “a new heaven and a new earth,” as the “Tabernacle of God,” as the “Holy City,” as the “New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.” To His Day Jesus Christ Himself had referred as “the regeneration when the Son of Man shall sit in the throne of His glory.” To the hour of His advent St. Paul had alluded as the hour of the “last trump,” the “trump of God,” whilst St. Peter had spoken of it as the “Day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat.” His Day he, furthermore, had described as “the times of refreshing,” “the times of restitution of all things, which God hath spoken by the mouth of all His holy Prophets since the world began.”
To Him Muhammad, the Apostle of God, had alluded in His Book as the “Great Announcement,” and declared His Day to be the Day whereon “God” will “come down” “overshadowed with clouds,” the Day whereon “thy Lord shall come and the angels rank on rank,” and “The Spirit shall arise and the angels shall be ranged in order.” His advent He, in that Book, in a súrih said to have been termed by Him “the heart of the Qur’án,” had foreshadowed as that of the “third” Messenger, sent down to “strengthen” the two who preceded Him. To His Day He, in the pages of that same Book, had paid a glowing tribute, glorifying it as the “Great Day,” the “Last Day,” the “Day of God,” the “Day of Judgment,” the “Day of Reckoning,” the “Day of Mutual Deceit,” the “Day of Severing,” the “Day of Sighing,” the “Day of Meeting,” the Day “when the Decree shall be accomplished,” the Day whereon the second “Trumpet blast” will be sounded, the “Day when mankind shall stand before the Lord of the world,” and “all shall come to Him in humble guise,” the Day when “thou shalt see the mountains, which thou thinkest so firm, pass away with the passing of a cloud,” the Day “wherein account shall be taken,” “the approaching Day, when men’s hearts shall rise up, choking them, into their throats,” the Day when “all that are in the heavens and all that are on the earth shall be terror-stricken, save him whom God pleaseth to deliver,” the Day whereon “every suckling woman shall forsake her sucking babe, and every woman that hath a burden in her womb shall cast her burden,” the Day “when the earth shall shine with the light of her Lord, and the Book shall be set, and the Prophets shall be brought up, and the witnesses; and judgment shall be given between them with equity; and none shall be wronged.” 97
 
Old 07-31-2015, 07:40 PM   #3
Tony Bristow-Stagg
 
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Continued

The plenitude of His glory the Apostle of God had, moreover, as attested by Bahá’u’lláh Himself, compared to the “full moon on its fourteenth night.” His station the Imám ‘Alí, the Commander of the Faithful, had, according to the same testimony, identified with “Him Who conversed with Moses from the Burning Bush on Sinai.” To the transcendent character of His mission the Imám Husayn had, again according to Bahá’u’lláh, borne witness as a “Revelation whose Revealer will be He Who revealed” the Apostle of God Himself.
About Him Shaykh Ahmad-i-Ahsá’í, the herald of the Bábí Dispensation, who had foreshadowed the “strange happenings” that would transpire “between the years sixty and sixty-seven,” and had categorically affirmed the inevitability of His Revelation had, as previously mentioned, written the following: “The Mystery of this Cause must needs be made manifest, and the Secret of this Message must needs be divulged. I can say no more, I can appoint no time. His Cause will be made known after Hin (68)” (i.e., after a while).
Siyyid Kázim-i-Rashtí, Shaykh Ahmad’s disciple and successor, had likewise written: “The Qá’im must needs be put to death. After He has been slain the world will have attained the age of eighteen.” In his Sharh-i-Qásidiy-i-Lámíyyih he had even alluded to the name “Bahá.” Furthermore, to his disciples, as his days drew to a close, he had significantly declared: “Verily, I say, after the Qá’im the Qayyúm will be made manifest. For when the star of the former has set the sun of the beauty of Husayn will rise and illuminate the whole world. Then will be unfolded in all its glory the ‘Mystery’ and the ‘Secret’ spoken of by Shaykh Ahmad…. To have attained unto that Day of Days is to have attained unto the crowning glory of past generations, and one goodly deed performed in that age is equal to the pious worship of countless centuries.”
The Báb had no less significantly extolled Him as the “Essence of Being,” as the “Remnant of God,” as the “Omnipotent Master,” as the “Crimson, all-encompassing Light,” as “Lord of the visible and invisible,” as the “sole Object of all previous Revelations, including The Revelation of the Qá’im Himself.” He had formally designated Him as “He Whom God shall make manifest,” had alluded to Him as the “Abhá Horizon” wherein He Himself lived and dwelt, had specifically recorded His title, and eulogized His “Order” in His best-known work, the Persian Bayán, had disclosed His name through His allusion to the “Son of ‘Alí, a true and undoubted Leader of men,” had, repeatedly, orally and in writing, fixed, beyond the shadow of a doubt, the time of His Revelation, and warned His 98 followers lest “the Bayán and all that hath been revealed therein” should “shut them out as by a veil” from Him. He had, moreover, declared that He was the “first servant to believe in Him,” that He bore Him allegiance “before all things were created,” that “no allusion” of His “could allude unto Him,” that “the year-old germ that holdeth within itself the potentialities of the Revelation that is to come is endowed with a potency superior to the combined forces of the whole of the Bayán.” He had, moreover, clearly asserted that He had “covenanted with all created things” concerning Him Whom God shall make manifest ere the covenant concerning His own mission had been established. He had readily acknowledged that He was but “a letter” of that “Most Mighty Book,” “a dew-drop” from that “Limitless Ocean,” that His Revelation was “only a leaf amongst the leaves of His Paradise,” that “all that hath been exalted in the Bayán” was but “a ring” upon His own hand, and He Himself “a ring upon the hand of Him Whom God shall make manifest,” Who, “turneth it as He pleaseth, for whatsoever He pleaseth, and through whatsoever He pleaseth.” He had unmistakably declared that He had “sacrificed” Himself “wholly” for Him, that He had “consented to be cursed” for His sake, and to have “yearned for naught but martyrdom” in the path of His love. Finally, He had unequivocally prophesied: “Today the Bayán is in the stage of seed; at the beginning of the manifestation of Him Whom God shall make manifest its ultimate perfection will become apparent.” “Ere nine will have elapsed from the inception of this Cause the realities of the created things will not be made manifest. All that thou hast as yet seen is but the stage from the moist-germ until We clothed it with flesh. Be patient until thou beholdest a new creation. Say: Blessed, therefore, be God, the Most Excellent of Makers!”
“He around Whom the Point of the Bayán (Báb) hath revolved is come” is Bahá’u’lláh’s confirmatory testimony to the inconceivable greatness and preeminent character of His own Revelation. “If all who are in heaven and on earth,” He moreover affirms, “be invested in this day with the powers and attributes destined for the Letters of the Bayán, whose station is ten thousand times more glorious than that of the Letters of the Qur’ánic Dispensation, and if they one and all should, swift as the twinkling of an eye, hesitate to recognize My Revelation, they shall be accounted, in the sight of God, of those that have gone astray, and regarded as ‘Letters of Negation.’” “Powerful is He, the King of Divine might,” He, alluding to Himself in the Kitáb-i-Íqán, asserts, “to extinguish with one letter of His wondrous 99 words, the breath of life in the whole of the Bayán and the people thereof, and with one letter bestow upon them a new and everlasting life, and cause them to arise and speed out of the sepulchers of their vain and selfish desires.” “This,” He furthermore declares, “is the king of days,” the “Day of God Himself,” the “Day which shall never be followed by night,” the “Springtime which autumn will never overtake,” “the eye to past ages and centuries,” for which “the soul of every Prophet of God, of every Divine Messenger, hath thirsted,” for which “all the divers kindreds of the earth have yearned,” through which “God hath proved the hearts of the entire company of His Messengers and Prophets, and beyond them those that stand guard over His sacred and inviolable Sanctuary, the inmates of the Celestial Pavilion and dwellers of the Tabernacle of Glory.” “In this most mighty Revelation,” He moreover, states, “all the Dispensations of the past have attained their highest, their final consummation.” And again: “None among the Manifestations of old, except to a prescribed degree, hath ever completely apprehended the nature of this Revelation.” Referring to His own station He declares: “But for Him no Divine Messenger would have been invested with the Robe of Prophethood, nor would any of the sacred Scriptures have been revealed.”
And last but not least is ‘Abdu’l-Bahá’s own tribute to the transcendent character of the Revelation identified with His Father: “Centuries, nay ages, must pass away, ere the Day-Star of Truth shineth again in its mid-summer splendor, or appeareth once more in the radiance of its vernal glory.” “The mere contemplation of the Dispensation inaugurated by the Blessed Beauty,” He furthermore affirms, “would have sufficed to overwhelm the saints of bygone ages—saints who longed to partake for one moment of its great glory.” “Concerning the Manifestations that will come down in the future ‘in the shadows of the clouds,’ know verily,” is His significant statement, “that in so far as their relation to the source of their inspiration is concerned they are under the shadow of the Ancient Beauty. In their relation, however, to the age in which they appear, each and every one of them ‘doeth whatsoever He willeth.’” And finally stands this, His illuminating explanation, setting forth conclusively the true relationship between the Revelation of Bahá’u’lláh and that of the Báb: “The Revelation of the Báb may be likened to the sun, its station corresponding to the first sign of the Zodiac—the sign Aries—which the sun enters at the vernal equinox. The station of Bahá’u’lláh’s Revelation, on the other hand, is represented by the sign Leo, the sun’s mid-summer and highest station. By this is meant that this 100 holy Dispensation is illumined with the light of the Sun of Truth shining from its most exalted station, and in the plenitude of its resplendency, its heat and glory.”
 
Old 07-31-2015, 07:42 PM   #4
Tony Bristow-Stagg
 
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After all this

And after all this Shoghi Effendi says;

To attempt an exhaustive survey of the prophetic references to Bahá’u’lláh’s Revelation would indeed be an impossible task. To this the pen of Bahá’u’lláh Himself bears witness: “All the Divine Books and Scriptures have predicted and announced unto men the advent of the Most Great Revelation. None can adequately recount the verses recorded in the Books of former ages which forecast this supreme Bounty, this most mighty Bestowal.”
In conclusion of this theme, I feel, it should be stated that the Revelation identified with Bahá’u’lláh abrogates unconditionally all the Dispensations gone before it, upholds uncompromisingly the eternal verities they enshrine, recognizes firmly and absolutely the Divine origin of their Authors, preserves inviolate the sanctity of their authentic Scriptures, disclaims any intention of lowering the status of their Founders or of abating the spiritual ideals they inculcate, clarifies and correlates their functions, reaffirms their common, their unchangeable and fundamental purpose, reconciles their seemingly divergent claims and doctrines, readily and gratefully recognizes their respective contributions to the gradual unfoldment of one Divine Revelation, unhesitatingly acknowledges itself to be but one link in the chain of continually progressive Revelations, supplements their teachings with such laws and ordinances as conform to the imperative needs, and are dictated by the growing receptivity, of a fast evolving and constantly changing society, and proclaims its readiness and ability to fuse and incorporate the contending sects and factions into which they have fallen into a universal Fellowship, functioning within the framework, and in accordance with the precepts, of a divinely conceived, a world-unifying, a world-redeeming Order....."

Bahá'í Reference Library - God Passes By, Pages 89-103
 
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