It has been my good fortune to become acquainted and friends with members of the Baháʼí faith during the past couple months. I find the following statements of beliefs from The Baháʼís, Contributing to an Emerging Global Civilization to be inspiring and a helpful vision of the principles espoused in the Sermon on the Mount and the future Zion society to be established during the Millenium:
If religion becomes a cause of dislike, hatred and division, it were better to be without it, and to withdraw from such a religion would be a truly religious act. Any religion which is not a cause of love and unity is no religion. (page 38)
Religion should demonstrably uplift humanity, create unity, forge good character, promote the search for truth, liberate human conscience, advance social justice, and promote the betterment of the world. . . . It fosters an upright character and instill forbearance, compassion, forgiveness, magnanimity, and high-mindedness. It prohibit harm to others and invites souls to the plane of sacrifice, that they may give of themselves for the good of others. It . . . cleanses the heart from self-centeredness and prejudice. It inspires souls to endeavor for material and spiritual betterment for all, to see their own happiness in that of others, to advance learning and science, to be an instrument of the true joy, and to revive the body of humankind. (page 8)
The principle of oneness of humankind is the central teaching of the Baháʼí faith. Recognition and acceptance of this principle necessitates that abandonment of prejudice of every kind - race, class, color, gender, creed, nationality, age, material wealth - everything that people have used to consider themselves superior or inferior to others. . . . So intense must be the spirit of love and loving kindness, that the stranger may find himself a friend, the enemy a true brother, no difference whatsoever existing between them. (page 14)
Man's merit lieth in service and virtue and not in the pageantry of wealth and riches. . . . And the honor and distinction of the individual consists in this, that he among the world's multitudes should become a source for social good. Is any larger bounty conceivable than this, that an individual, looking within himself, should find that by the confirming grace of God he has become the cause of peace and well-being, of happiness and advantage to his fellow men? No, by the one true God, there is no greater bliss, no more complete delight. (page 15)
Worship of God and service to humanity are two separable aspects of life, enabling both individuals and society to progress. (page 19)
Misconceptions and prejudices that consider one group of people as superior to another are a major contributor to humanity's present afflictions. Racism retards the potentiality of its victims, corrupts its perpetrators, and blights human progress. If this problem is to be overcome, the oneness of humanity must be universally upheld and protected by law and through social policies and structures. . . . No ethnic or cultural grouping is superior to another. All receive God's love in equal measure. Recognition by the biological and social sciences that there is only one human "race" removes any basis for prejudice. (page37)
Each human being possesses a distinct, rational soul . . . created in the image and likeness of God, meaning that it is capable of acquiring the divine qualities and heavenly attributes. . . . During this earthly physical existence, one can develop the spiritual qualities that will be needed in the next life. (pages 42 & 43)
The purpose of God in creating man hath been, and will ever be, to enable him to know his Creator and to attain His presence. (page 44)
Central to our spiritual journey is the development of qualities that assist each of us in our progress toward God. In this world, the cultivation of such qualities requires an ongoing refinement of our conduct so that our actions increasingly reflect the nobility and integrity with which every human is endowed. . . . Simply focusing on oneself proves counterproductive; that the path to be walked in the company of others - each giving and receiving love, assistance, and encouragement; that the tendency to allow self-righteousness to take hold needs to be conscientiously resisted; and that humility is a requisite of progress. (page 48)
Through prayer, one praises God, expresses love for Him, or beseeches Him for insight or assistance. (page 51)
Spreading materialism and self-centeredness are destructive and distort young people's views of the world, thereby impeding individual and collective growth. (page 54)
The purpose of our lives is to recognize, love, and grow closer to God. We strive to do so, in part, by mirroring God's attributes, such as love, compassion, generosity, justice, and mercy. We fulfill our highest purpose by living a life of service in which we are generous with our love and compassion, and, practically speaking, give freely of our time, energy, knowledge, and financial resources. . . . A life of service to humanity implies humility and detachment, rather than self-interest and ostentation. . . . Baháʼís participate motivated by concern for the common good and with a spirit of humble service to humanity. (page 62)
If ye be aware of a certain truth, if ye be possess a jewel, of which others are deprived, share it with them in a language of utmost kindness and goodwill. (page 63)
It is not possible to build enduring unity through contention or the assumption that inherent conflicts of interest underlie human interactions. (page 64)
Devotion to God finds expression in practical, selfless service. (page 75)
Selfishness and aggression, far from expressing humanity's true self, represent a distortion of the human spirit. . . . The inherent nobility of humanity will foster harmony and cooperation instead of competition and conflict. (page 92)
The virtues that befit human dignity are trustworthiness, forbearance, mercy, compassion, and loving-kindness towards all people. (page 95)
