Course:Meetings for teaching/Oneness of God/Dialogue

Context

This dialogue takes place in a quiet corner of a university campus courtyard. Elena, a graduate student in anthropology, sits with a notebook open, asking questions. John, a Bahá'í student, is seated across from her, replying on the topic of monotheism and polytheism.

Dialogue

Elena: While I am aware that Bahá'ís accept the essential traditions of various religions, there also seems to be a strong monotheistic focus. Is that correct?

John: Yes, the Bahá'í Faith promotes the notion of there being only one God. We also believe that while some religions may currently be associated with polytheism, such as Hinduism, their original teachings were actually monotheistic.

Elena: You know, there are actually some benefits to polytheism from an anthropologist's point of view, and I'd be interested to hear what you as a Bahá'í who respects different cultures might think of this. For one, there is a generally higher tolerance and lack of engagement in religious warfare or inquisitions. Polytheists don't tend to treat other gods they encounter as "false." They merely accept them as the gods of that specific people, with no desire to eliminate them.

John: Bahá'ís believe deeply in the concept of "unity-in-diversity" and the practice of consultation. While we hold the theological view that certain current understandings of belief—like polytheism or rigid religious exclusivism—are misguided, we also believe that differences should be respected and that cultures which hold such beliefs may have other features which are quite positive. Historically, Bahá'ís have demonstrably avoided responding to violence in any organized fashion. Since our prophet-founder Bahá'u'lláh made it clear that religious conflict must be "blotted out" from the Book, peace and non-violence are core to our identity.

Elena: Okay, the Bahá'í Faith does seem to have avoided those pitfalls, in its however relatively brief history. But what do you say about polytheistic pantheons which recognize distinct gods for various competing forces in human life, like war, love, wisdom, and nature, and how this might better reflect the chaotic and often contradictory nature of human life?

John: While human cultures have come up with some highly creative myths to address those aspects of human nature, monotheism, when properly understood, is also compatible with recognizing various impulses. It just does so without the potential for uncontrolled whimsy and fancy as polytheism may invite. 'Abdu'l-Bahá, for example, speaks of the various motivations of humanity—even things like greed or anger—as being potentially useful if channeled correctly. Bahá'ís see the signs of God reflected in all things, and believe that the uniqueness found in different things is actually itself a sign of one supreme Creator. We also see nature as reflecting the attributes of God, so we believe in protecting the environment to benefit from the lessons and sustenance it gives us.

Elena: What about accessibility, though? How flawed deities, with their very human emotions and conflicts, can seem much more accessible to regular people than an abstract, perfect God?

John: Bahá'ís look instead to the historical figures, like the Manifestations of God and exemplary individuals throughout history, who overcame trials. We tend to focus more on the capacity for becoming better people rather than dwelling on flaws, though we absolutely recognize that all regular human beings have faults, and indeed we can identify with those who did have them but overcame them.

Elena: Does polytheism not provide a more satisfying answer to the "problem of evil"? When you have malicious gods, or deities fighting and getting angry, it easily explains how evil occurs. With an omnipotent, all-loving God, it is incredibly difficult to understand why evil is permitted to exist.

John: The Bahá'í Writings acknowledge that the related issue of the suffering of innocents is a mystery the mind of man cannot fully fathom. We can only come to terms with it to a certain degree, recognizing that the existence of darkness allows light and good to be demonstrated. But we don't believe this leaves us hopeless; we maintain faith that wrongs will eventually be rectified in the grander spiritual scheme of things.

Elena: Thank you for sharing this with me, John. This has been really insightful.

John: My pleasure, Elena. It was truly enjoyable speaking with you and hearing your anthropological perspective.