Baha'i Faith and Religious Diversity
Exported from Holy-Writings.com on 2026-06-21 - 1 clipping

Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Phillip Smith, Baha'i Faith and Religious Diversity, bahai-library.com.
──────────────────────────────────────────────────────────────────────

Bahá'í Faith and Religious Diversity

Phillip Smith

published in Bahá'í Studies Review1:1

London: Association for Bahá'í Studies English-Speaking Europe, 1991

The great aim of the Bahá'í Faith is to bring unity
to the world without uniformity. Bahá'u'lláh urges everyone to recognise
that all people are equals, and should aim to live as one people, yet
encourages them to value and celebrate ethnic and cultural diversity. He
wants the world to become one country and yet no-one is asked to stop
being proud of their country or taking part in their own traditions. He calls
for religious unity but it is far less clear how this is to be achieved and
what will happen to the great religious traditions if all the world became
Bahá'í.

There is a fear amongst many non-Bahá'ís, and an expectation amongst
many Bahá'ís, that religious unity will be achieved by everyone abandoning
their own religion and becoming a Bahá'í. This is unity but it may lead to a
lack of diversity. If everyone were to become a Bahá'í, would it mean there
be no more church services, no more Buddhist chants, or puja offered to
Shiva? Would there be no more Christmas, Divali or Passover? Is a world
where there are only obligatory prayers, nineteen day feasts and annual
fasts really what Bahá'u'lláh is offering mankind? Is this unity in
diversity or merely uniformity?

This paper is an attempt to begin to answer these questions and to see if
there is a way that the Bahá'í Faith could bring about religious unity
whilst retaining a colourful and enriching variety of religious expression.
The first part of this task is to analyse the problem. Before exploring the
question of how to unite the religions, the existing relationship between
them must be addressed.
Religious Plurality

Traditionally each religion has been seen as a distinct system with its
own unique central focus (see fig.1). Thus Christianity is seen as
emanating from the central doctrine of the incarnation.of Christ as
revealed in the gospels. Islam revolves around the Qur'an and the
exemplary life of Muhammad. The varieties of Hinduism are united in
devotion to one of the aspects of the Trimurti. Seen in this way the task
of uniting the religions appears to be impossible because the central
features of each appear to be irreconcilable with all the others.

Figure 1: Religions seen as separate belief systems.

Not only does it appear that these religions are rival systems but the
addition of the Bahá'í Faith seems merely to make the problem worse.
Another system, this time with Bahá'u'lláh as its central focus, simply
adds to the problem of deciding which one is the true religion.

In addition we have the confusing assertion by Bahá'ís that all religions
are equal. If all of them are equally right why should the Bahá'ís try to
unite them as it will make no difference which religion people follow? If,
however, the Bahá'í Faith is more right, because it is more recent, how can
the faiths be united except by getting people to leave their old religions
and be absorbed by the Bahá'í Faith? Can the creation of one "super-
religion" made up of ex-Christians, ex-Buddhists and ex-Muslims
really be called a unification of religions? Surely this is the way that
Christians and Muslims already dream of uniting the religions, by
converting everyone to theirs. The Bahá'ís would appear to simply be
making a rival bid to be the world's "super-religion."

This problem of the plurality of religions, each making its own unique
truth-claims, is one that Christian theologians have been struggling with
for most of this century. It has long been recognised by them that the
difficulty that has been encountered in providing a solution may well be
due to a defective analysis of the original problem and so in recent years
much attention has been given by theologians to the attempt to establish a
"world theology" rather than a merely Christian one.

Religious Diversity.

John Hick, one of the leading thinkers in this field, has proposed a
"Copernican revolution" in the way we regard religions. Instead
of seeing each religion as a separate belief system, he proposes that each
should be seen as a response to a transcendent reality. All people in all
ages have had experience of this transcendent (which he terms the Real)
but they have had to interpret the experience according to the culture to
which they belonged. The function of religion is to give people a belief-
structure to help them understand this experience and to provide a
framework within which they can respond to it.
Experience of the transcendent is structured either by the
concept of deity, which presides over the theistic traditions, or by the
concept of the absolute, which presides over the nontheistic traditions.
Each of these is schematised in actual human experience to produce the
experienced divine personas (such as Jahweh, the heavenly Father, Allah,
Vishnu, Shiva) and metaphysical impersonae (such as Brahman, the Tao,
the Dharmakaya, Sunyata) to which human beings orient themselves in
worship or meditation. (Hick, Interpretation 14)

Seen in this way, religions cease to be separate and rival systems, and
become merely diverse ways of responding to the same Reality (see fig.2).
Apparently contradictory truth-claims become different ways of
interpreting and responding to the Real. In one sense the religions become
united, all sharing the same central focus.

Figure 2:
Religions seen as responses to transcendent Reality.

Of course, to Bahá'ís such a way of looking at religions requires no radical
change in thinking as this is precisely the view of religions that
Bahá'u'lláh taught over one hundred years ago.
There can be no doubt whatever that the peoples of the world, of
whatever race or religion, derive their inspiration from one heavenly
Source, and are the subjects of one God. The difference between the
ordinances under which they abide should be attributed to the varying
requirements and exigencies of the age in which they were revealed.
(Bahá'u'lláh, Gleanings 217)

In the Bahá'í teachings all religions are seen as God-centred and the
founders of all of them as being equal Manifestations of God. Thus the
Bahá'í way of resolving the problem of the plurality of religions is very
similar to that of Hick. Indeed, it could be argued that this is the
fundamental insight that Bahá'u'lláh brought to mankind in order to unite
the religions. Once this is recognised the religions cease to be separate
and rival systems but simply become different denominations of the same
faith. The barriers between religions can come down and the various
communities join together in shared worship of the one God.

All must abandon prejudices and must even go into each
others churches and mosques, for in all worshipping places, the Name of
God is mentioned. Since all gather to worship God, what difference is
there? ('Abdu'l-Bahá, Star of the West vol ix, no.3, p.37)

As Moojan Momen has made clear, Bahá'u'lláh even solved the apparent
contradiction between the different ways that the religions describe what
Hick refers to as the Real. In Western religions it is referred to in the
personal concept of "God" while eastern religions conceive of it
as an impersonal "Brahman" or "Nirvana". In His
writings Bahá'u'lláh refers to God in both personal and impersonal terms
seeing no contradiction between them. Rather each is seen as an equally
inaccurate human way of trying to describe that which is beyond
understanding.
Therefore, no absolute
knowledge of the cosmos being available to man, all descriptions, all
schemata, all attempts to portray the metaphysical basis of the universe,
are necessarily limited by the viewpoint of the particular person making
them. They are limited, relative truths only. (Momen, Studies
200)

Thus the contradictions between Eastern and Western metaphysics are not
seen as rival truth-claims, where to affirm one would be to negate the
other, but merely as different ways of viewing the one Reality. It can be
seen that Hick's "Copernican revolution" in the way of looking
at religions is not revolutionary to Bahá'ís alone. However, the question
still remains as to how the Bahá'ís believe these differing religions will
be united and how the Bahá'í Faith relates to them. Even with our new
analysis of the problem, the question of how unity can be achieved without
eradicating the diversity is still not answered.

Uniting the
Religions.

On Hick's model unity could be achieved in two main ways. Firstly, all the
existing religions could accept that they are all God-centred and carry out
‘Abdu'l-Bahá's instruction to go into each other churches. This
would take the form of an ecumenical movement between religions.
Individual differences due to taste and cultural tradition would be
preserved but there would be a recognition of their fundamental unity and
equality as well as an increase in shared acts of worship. However, this
could be achieved without the existence of the Bahá'í Faith.

Admittedly Bahá'ís could argue that Bahá'u'lláh's teachings are needed to
provide the inspiration and insight to arouse the inter-faith movement but
it is not necessary for Him to found a religion. His teachings may not even
be necessary. Hick seems to have constructed a valid philosophical model
for religious unity without reference to Bahá'u'lláh and, perhaps, with no
knowledge of Him. There seem to be many others working within the inter-
faith community who believe that religious tolerance and unity can be
achieved without the help of a 'nineteenth-century Persian mystic'.

However, Bahá'ís know that Bahá'u'lláh did found a new religion, with a
new calendar, its own holy days, its own scriptures and its own devotional
practices. This leads to the second way that unity could be achieved on
Hick's model. If the Bahá'í Faith becomes yet another religion, existing
alongside the others as just another response to the Real, then the only
way it can unify the religions is by conversion; by growing and absorbing
the other religions. If this is really what Bahá'u'lláh meant to happen then
the Bahá'í Faith becomes a form of religious imperialism.

As this is so much in contrast to Bahá'u'lláh's teachings about about racial
and world unity, I cannot believe it is what He intended. The solution, I
believe, lies in seeing that the Bahá'í Faith is fundamentally different to
the other world religions and is not just a new religion existing alongside
the older ones, or even a new one come to replace the old ones. The way
that unity will be achieved, I believe, could be by all the religions
accepting Bahá'u'lláh and the Bahá'í laws but retaining much of their own
unique religious traditions and expressions.
Bahá'í Religious
Unity.

When somebody becomes a Bahá'í it is a very different process to when a
person converts to any other religion. William Garlington, when studying
mass conversions from Hinduism to the Bahá'í Faith in Malwa, India (see
Garlington, in Studies) compared them to earlier mass conversions
to Christianity, Buddhism and Islam. He found that converts were forced in
these earlier conversions to renounce or even disparage their earlier
beliefs. However, those who declared a belief in Bahá'u'lláh were not
required to negate or devalue Hinduism, merely to recognise that it was a
divinely inspired religion in need of regeneration.
By not forcing an individual to denounce his Hindu heritage, the
Bahá'ís allow him to remain, psychologically speaking, a Hindu; he is a
Hindu who believes in the Yugavatar, Bahá'u'lláh. . . . If the above is true,
one might question whether the term convert can be appropriately used to
refer to those villagers who declared their belief in Bahá'u'lláh.
(Garlington, Studies 174)

The word "convert" is usually used to refer to those people who
move completely out of one religious tradition and into another. This is
not necessary for those that become Bahá'ís because of the belief that
Bahá'u'lláh is the promise of all ages and fulfils the adventist prophecies
of all the major religions.
Thus Shoghi Effendi
referred to Bahá'u'lláh as being the messianic figure expected by not only
Judaism, Christianity, Islam and Zoroastrianism, but also Hinduism and
Buddhism. More recently, Bahá'í writers have extended their polemic to
attempt to prove, for example, that the Bahá'í Faith fulfilled the
millenarian expectations of Buddhists, Mormons and North American
Indians. (Smith, Religions 144)

Thus, anyone who becomes a Bahá'í accepts Bahá'u'lláh as the fulfilment of
their previous religion, not as someone who established a rival to it. What
is more, although Bahá'u'lláh established new liturgical practices and
revealed his own scriptures, he did not abrogate all previous religious
practices and confirmed the divine authority of all previous scriptures. A
person who becomes a Bahá'í, as long as they keep the Bahá'í laws, can,
therefore, not only retain a psychological link with their past beliefs but
are free to continue to read their previous holy books and, as far as I am
aware, to use earlier prayers and forms of religious expression.

What they are not permitted to do is to remain as members of their
previous religion. Shoghi Effendi instructed Bahá'ís in 1935 that they
could not be members of other religious bodies, except for general bodies
such as the World Congress of Faiths. This referred to membership of the
administrative part of any other religion. It would make little sense for a
Bahá'í to be a member of a body that sought to maintain or spread the
teachings of the Christian Church, or any religion other than the Bahá'í
Faith. Bahá'ís must be exclusively committed to the Bahá'í administrative
system but there appear to be no instructions from Shoghi Effendi to
exclude Bahá'ís from taking part in, or using, earlier religious forms of
expression.

I contend that this reveals that the Bahá'í Faith is indeed a very new form
of religion and that in order to understand its relationship to other
religions we need to amend our earlier diagrams drawn to illustrate Hick's
views (see fig. 3). If the Bahá'í Faith becomes the only, or even the most
dominant, religion in the world then it will not exist alongside earlier
religions or absorb them. It will be an addition to earlier religions, and by
the adoption of Bahá'í religious teaching and practice the believer will be
moved closer to, or put more clearly in touch with, the Real. This process
will inevitably lead to a revision of previously held beliefs, and the
rejection or adaptation of some earlier practices, but will not necessarily
lead the rejection of them all in favour of exclusively Bahá'í ones.

This would mean that as long as Bahá'ís keep the Bahá'í laws such as
fasting, reciting the obligatory prayers revealed by Bahá'u'lláh and
abstaining from alcohol, as well as attending Bahá'í Feasts and observing
the holy days, they could also continue with any earlier religious
practices that they found spiritually enriching.

Figure 3:
The Bahá'í Faith uniting the religions.

The Christian could continue to read the gospels and be inspired by the
words and example of Jesus. The Muslim could continue to learn and recite
the Qur'an in Arabic. The Jews could continue to take part in those
festivals that celebrate their history and tradition as long as they adapted
those that referred to the promise of the Messiah to show that the
promise is now fulfilled. The Buddhist could continue with the forms of
meditation that their traditions have developed and which they find of
benefit. The Hindu could continue to offer puja to the gods and receive
prashad. Although the organisations of each religion would decline and
disappear in a world full of Bahá'ís, many of the ideas and practices of
those religions would be maintained.

Of course there will be many who will find the Bahá'í scriptures and
devotional practices enough for their spiritual needs and who will not
wish to retain or explore the varieties of religious expression from the
past. But there will also be others who will wish to maintain religious
traditions that are important to their cultures or will wish to draw
spiritual nourishment from acts and expressions of religious devotion
from the past. I am suggesting that in the future both of these groups
could be considered to be Bahá'ís, and to be equally true, loyal and devoted
Bahá'ís.
Summary.

To summarise I would state that the great aim of the Bahá'í Faith is unify
the world's religions without imposing religious uniformity. Although
there would be doctrinal conformity and administrative cohesion there
would always be freedom of religious expression according to the tastes
and culture of the individual.

The first stage is the recognition that each religion is responding to and
centred upon the one divine Reality. This is the stage that Hick and many
modern theologians are now coming to. However, for Bahá'ís this is not
enough, and true unity will only come about when each religion
acknowledges that they are fulfilled and regenerated through the person
and teachings of Bahá'u'lláh. As I have tried to establish in this paper, this
will not mean that the previous religions are abandoned or denigrated in
any way. The teachings and laws of Bahá'u'lláh are an affirmation of and an
addition to those of the founders of previous religions, not a replacement
of them. Although the previous teachings and practices will need to be
reviewed and may need to be revised in the light of Bahá'u'lláh's message,
they will not be abandoned. The best of them will be preserved in a world
which will be united in worship of the one divine Reality but where there
will still be diversity of response to it according to individual, cultural
and traditional needs.

Works Cited

‘Abdu'l-Bahá. Star of the West. Vol ix. Reprinted Oxford:
George Ronald, 1978.

Bahá'u'lláh. Gleanings form the Writings of Bahá'u'lláh. Trans. Shoghi
Effendi. 2d. ed. Wilmette: Bahá'í Publishing Trust, 1976.

Garlington, W. "Bahá'í Conversions in Malwa, Central India." in
From Iran East and West: Studies in Babi and Bahá'í History, v. 2. ed.
by J.R. Cole and M. Momen. Los Angeles: Kalimat Press, 1984.

Hick, J. An Interpretation of Religion. Basingstoke: Macmillan Press,
1989.

Momen, M. "Relativism: A Basis for Bahá'í Metaphysics" in
Studies in Honor of the Late Hasan M. Balyuzi: Studies in the Babi &
Bahá'í Religions, v. 5. ed. by M.Momen. Los Angeles: Kalimat Press,
1988.

Smith, Peter. The Babi and Bahá'í Religions. Cambridge: Cambridge
University Press, 1987.

METADATA

Views31197 views since posted 1998; last edit 2021-04-25 22:43 UTC;

previous at archive.org.../smith_religious_diversity;
URLs changed in 2010, see archive.org.../bahai-library.org
Language
English
Permission
publisher
History
Formatted 1997 by Chris Manvell.
Share

Shortlink: bahai-library.com/110
Citation: ris/110

select Collection:
Archives
Articles
Articles-unpublished
Audio
Bibliographies
BIC
Biographies
Books
Chronologies
Compilations
Compilations-NSA
Compilations-personal
Documents
East-asia
Encyclopedia
Essays
Etc
Excerpts
Fiction
Glossaries
Guardian
Histories
Introductory
Letters
Maps
Music
Newspapers
NSA-documents
NSA-letters
Personal
Pilgrims
Poetry
Presentations
Resources
Reviews
Scripts
Software
Statistics
Study
Talks
Theses
Transcripts
Translations
UHJ-documents
UHJ-letters
Video
Visual
Writings

home

sitemap

series

chronology

search:
author

title

date

tags

adv. search
languages

inventory

bibliography

abbreviations

links

about

contact

RSS

new
-- Baha'i Faith and Religious Diversity (Used by permission of the curator)