The Promulgation of Universal Peace
29 May 1912
Talk at Home of Mr. and Mrs. Edward B. Kinney
780 West End Avenue, New York
Notes by Howard MacNutt
The divine Manifestations have been iconoclastic in Their teachings,
uprooting error, destroying false religious beliefs and summoning
mankind anew to the fundamental oneness of God. All of
Them have, likewise, proclaimed the oneness of the world of humanity.
The essential teaching of Moses was the law of Sinai, the
Ten Commandments. Christ renewed and again revealed the
commands of the one God and precepts of human action. In
Muhammad, although the circle was wider, the intention of His
teaching was likewise to uplift and unify humanity in the knowledge
of the one God. In the Báb the circle was again very much
enlarged, but the essential teaching was the same. The Books of
Bahá'u'lláh number more than one hundred. Each one is an evident
proof sufficient for mankind; each one from foundation to
apex proclaims the essential unity of God and humanity, the love
of God, the abolition of war and the divine standard of peace. Each
one also inculcates divine morality, the manifestation of lordly
graces--in every word a book of meanings. For the Word of God
is collective wisdom, absolute knowledge and eternal truth.
Consider the statement recorded in the first chapter of the book
of John: "In the beginning was the Word, and the Word was with
God, and the Word was God." This statement is brief but replete
with the greatest meanings. Its applications are illimitable and beyond
the power of books or words to contain and express. Heretofore
the doctors of theology have not expounded it but have restricted
it to Jesus as "the Word made flesh," the separation of
Jesus from God, the Father, and His descent upon the earth. In this
way the individualized separation of the godhead came to be
The essential oneness of Father, Son and Spirit has many
meanings and constitutes the foundation of Christianity. Today we
will merely give a synopsis of explanation. Why was Jesus the
In the universe of creation all phenomenal beings are as letters.
Letters in themselves are meaningless and express nothing of
thought or ideal--as, for instance, a, b, etc. Likewise, all phenomenal
beings are without independent meaning. But a word is
composed of letters and has independent sense and meaning.
Therefore, as Christ conveyed the perfect meaning of divine reality
and embodied independent significance, He was the Word. He was
as the station of reality compared to the station of metaphor. There
is no intrinsic meaning in the leaves of a book, but the thought
they convey leads you to reflect upon reality. The reality of Jesus
was the perfect meaning, the Christhood in Him which in the Holy
Books is symbolized as the Word.
"The Word was with God." The Christhood means not the
body of Jesus but the perfection of divine virtues manifest in Him.
Therefore, it is written, "He is God." This does not imply separation
from God, even as it is not possible to separate the rays of the
sun from the sun. The reality of Christ was the embodiment of divine
virtues and attributes of God. For in Divinity there is no duality.
All adjectives, nouns and pronouns in that court of sanctity are
one; there is neither multiplicity nor division. The intention of this
explanation is to show that the Words of God have innumerable
significances and mysteries of meanings--each one a thousand
The Tablets of Bahá'u'lláh are many. The precepts and teachings
they contain are universal, covering every subject. He has revealed
scientific explanations ranging throughout all the realms of
human inquiry and investigation--astronomy, biology, medical
science, etc. In the Kitáb-i-Íqán He has given expositions of the
meanings of the Gospel and other heavenly Books. He wrote
lengthy Tablets upon civilization, sociology and government.
Every subject is considered. His Tablets are matchless in beauty
and profundity. Even His enemies acknowledge the greatness of
Bahá'u'lláh, saying He was the miracle of humanity. This was
their confession although they did not believe in Him. He was
eulogized by Christians, Jews, Zoroastrians and Muslims who denied
His claim. They frequently said, "He is matchless, unique."
A Christian poet in the Orient wrote, "Do not believe him a manifestation
of God, yet his miracles are as great as the sun." Mírzá
Abu'l-Fadl has mentioned many poems of this kind, and there are
numerous others. The testimony of His enemies witnessed that He
was the "miracle of mankind," that He "walked in a special
pathway of knowledge" and was "peerless in personality." His
teachings are universal and the standard for human action. They
are not merely theoretical and intended to remain in books. They
are the principles of action. Results follow action. Mere theory is
fruitless. Of what use is a book upon medicine if it is never taken
from the library shelf? When practical activity has been manifested,
the teachings of God have borne fruit.
The great and fundamental teachings of Bahá'u'lláh are the oneness
of God and unity of mankind. This is the bond of union among
Bahá'ís all over the world. They become united among themselves,
then unite others. It is impossible to unite unless united.
Christ said, "Ye are the salt of the earth; but if the salt has lost his
savour, wherewith shall it be salted?" This proves there were dissensions
and lack of unity among His followers. Hence His admonition
to unity of action.
Now must we, likewise, bind ourselves together in the utmost
unity, be kind and loving to each other, sacrificing all our possessions,
our honor, yea, even our lives for each other. Then will it be
proved that we have acted according to the teachings of God, that
we have been real believers in the oneness of God and unity of