By J. E. Esslemont
During this compact paintings, Esslemont comprehensively but succinctly units forth the lessons of Baha'u'llah, the Prophet and founding father of the Baha'i religion. He outlines the religion's early heritage; explains its theology; accommodates extracts from Baha'i scripture; and offers details on Baha'i non secular practices. this is often crucial analyzing for scholars of comparative faith.
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Within the mid 1800s, a Persian nobleman in exile claimed to be a brand new messenger of God. He known as himself Baha'u'llah ("The Glory of God") and taught that every one countries, races, and religions may still come jointly to construct a world civilization of peace and justice for all. Baha'u'llah's innovative teachings have encouraged hundreds of thousands of individuals around the globe.
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Extra info for Baha'u'llah And the New Era: An Introduction to the Baha'i Faith
52 52. Quoted in A. E. McGrath, Nature 1, T&T Clark, 2001, p. xv. 14 11:19 27 7093 Polkinghorne / SCIENCE AND THE TRINITY / sheet 46 of 202 THE DIALOGUE BETWEEN SCIENCE AND THEOLOGY To acknowledge the truth of this is not to put oneself in unthinking thrall to the past, as Peacocke seems to fear, but to make the fullest use of the resources available for theological progress. Of course, in the twenty-ﬁrst century, as in every century, people have to appropriate these resources in their own way, and by doing so the insights from the past will be modiﬁed and qualiﬁed.
33 This implies, as Barbour acknowledges,34 that what is special about Jesus is a matter of degree. One might say that Jesus was better at being truly human than the rest of us have succeeded in being. If that is a fair way of putting it, it would seem that Jesus is 32. G. W. H. Lampe, God as Spirit, Oxford University Press, 1977. 33. Barbour, Religion in an Age of Science, pp. 210–11, his italics. 34. , p. 213. 14 11:19 17 7093 Polkinghorne / SCIENCE AND THE TRINITY / sheet 36 of 202 THE DIALOGUE BETWEEN SCIENCE AND THEOLOGY an inspiring example but he does not act as our redeeming Saviour.
39 Once again one faces the soteriological problem of whether the example of this ‘new emergent’ 40 that Jesus is felt to represent is suﬃcient to help those who have so far failed to emerge. It would seem that communication (gnosis, one might even say) is not the same as grace (participation in the divine life and energies). 41 If this refers to a true divine participation in the travail of creation, it seems to 37. A. R. Peacocke, Creation and the World of Science, Oxford University Press, 1979, chs.