Existence of God
Proofs for[edit]
| Source | Type of proof (wikipedia and Loom of Reality) |
|---|---|
| Gleanings, sec. 82, p. 162 | Cosmological (unmoved mover) |
| Tablets of Bahá'u'lláh, p. 144 | Cosmological (unmoved mover) |
| Some Answered Questions, Chapter 1, pars. 1-5, 7 | Teleological (argument from final causes; from design) |
| Some Answered Questions, Chapter 1, pars. 6-7 | (Part-whole) |
| Some Answered Questions, Chapter 2, pars. 1-2 | Teleological (argument from final causes; from design) |
| Some Answered Questions, Chapter 2, pars. 3-6 | Pseudo-ontological (proof from existence of opposites) |
| Some Answered Questions, Chapter 2, pars. 6-7 | Teleological (argument from final causes; from design) |
| Tablet to Auguste Forel, pars. 7-14 | (Part-whole) |
| Tablet to Auguste Forel, pars. 17-18, 30 | Teleological (argument from final causes; from design) / (Proof from voluntary composition) |
| Tablet to Auguste Forel, par. 19 | Pseudo-ontological (proof from existence of opposites) |
| Tablet to Auguste Forel, par. 20 | Cosmological (unmoved mover) |
| Tablet to Auguste Forel, par. 23 | Pseudo-ontological (proof from existence of opposites) |
| Tablet to Auguste Forel, pars. 21, 24-30 | Teleological (argument from final causes; from design) |
| Promulgation of Universal Peace, pp. 17-18 | (Part-whole) |
| Promulgation of Universal Peace, pp. 79-82 | (Part-whole) |
| Promulgation of Universal Peace, p. 82 (pars. 1-2) | Teleological (argument from final causes; from design) |
| Promulgation of Universal Peace, pp. 82-83 | Pseudo-ontological (proof from existence of opposites) |
| Promulgation of Universal Peace, pp. 423-424 | Teleological (argument from final causes; from design) / (Proof from voluntary composition) |
| Promulgation of Universal Peace, pp. 424-425 | Pseudo-ontological (proof from existence of opposites) |
| Selections from the Writings of 'Abdu'l-Bahá, sec. 21.8, pp. 48-49 | Teleological (argument from final causes; from design) |
| Selections from the Writings of 'Abdu'l-Bahá, sec. 21.9, p. 49 | Cosmological (unmoved mover) |
| Selections from the Writings of 'Abdu'l-Bahá, sec. 21.10, p. 49 | Pseudo-ontological (proof from existence of opposites) |
| 'Abdu'l-Bahá on Divine Philosophy, pp. 103-106 | Teleological (argument from final causes; from design) / (Proof from voluntary composition) |
See also[edit]
Need for belief in[edit]
"...Bahá'ís should firmly believe in the existence of God and in the immortality of the soul and in many other fundamental teachings which the Bahá'ís share with the adherents of many other religions."
See also[edit]
Need for proving existence[edit]
One must develop ideal virtues, as with material ones, including proofs of Divinity (though not the superstitions associated with it)[edit]
"Material virtues have attained great development, but ideal virtues have been left far behind. If you should ask a thousand persons, "What are the proofs of the reality of Divinity?" perhaps not one would be able to answer. If you should ask further, "What proofs have you regarding the essence of God?" "How do you explain inspiration and revelation?" "What are the evidences of conscious intelligence beyond the material universe?" "Can you suggest a plan and method for the betterment of human moralities?" "Can you clearly define and differentiate the world of nature and the world of Divinity?"--you would receive very little real knowledge and enlightenment upon these questions. This is due to the fact that development of the ideal virtues has been neglected. People speak of Divinity, but the ideas and beliefs they have of Divinity are, in reality, superstition. Divinity is the effulgence of the Sun of Reality, the manifestation of spiritual virtues and ideal powers. The intellectual proofs of Divinity are based upon observation and evidence which constitute decisive argument, logically proving the reality of Divinity, the effulgence of mercy, the certainty of inspiration and immortality of the spirit. This is, in reality, the science of Divinity. Divinity is not what is set forth in dogmas and sermons of the church. Ordinarily when the word Divinity is mentioned, it is associated in the minds of the hearers with certain formulas and doctrines, whereas it essentially means the wisdom and knowledge of God, the effulgence of the Sun of Truth, the revelation of reality and divine philosophy."
One must first prove Divinity, and then prove the transcendental bounty of God[edit]
"If we review history, we will observe that human advancement has been greatest in the development of material virtues. Civilization is the sign and evidence of this progression. Throughout the world, material civilization has attained truly wonderful heights and degrees of efficiency--that is to say, the outward powers and virtues of man have greatly developed, but the inner and ideal virtues have been correspondingly delayed and neglected. It is now the time in the history of the world for us to strive and give an impetus to the advancement and development of inner forces--that is to say, we must arise to service in the world of morality, for human morals are in need of readjustment. We must also render service to the world of intellectuality in order that the minds of men may increase in power and become keener in perception, assisting the intellect of man to attain its supremacy so that the ideal virtues may appear. Before a step is taken in this direction we must be able to prove Divinity from the standpoint of reason so that no doubt or objection may remain for the rationalist. Afterward, we must be able to prove the existence of the bounty of God--that the divine bounty encompasses humanity and that it is transcendental. Furthermore, we must demonstrate that the spirit of man is immortal, that it is not subject to disintegration and that it comprises the virtues of humanity."
- ('Abdu'l-Bahá, Promulgation of Universal Peace, pp. 325-326)
Inadequacy of proofs for existence[edit]
Impossible for the proof of the Divine Essence to be contingent[edit]
"Know thou, O seeker, that, in the books they have penned, the philosophers have brought forth arguments for the existence of a Fashioner, even as the mystics have adduced proofs for His unity. But these books are all refuted by the testimony of the very proofs they contain, inasmuch as the latter are all contingent, and it is impossible for the proof of the divine Essence to be contingent. Nay, rather, should anyone fix his gaze upon the Point of Truth, pierce the veils, and unravel the allusions, he would know of a certainty that to provide any argument for the existence of the Incomparable One or any proof for His unity, other than God's own description, is a cardinal sin and a most grievous transgression. Verily, I find no proof for His existence and His unity save His own self."
- (The Báb, provisional translation, Gate of the Heart, pp. 196-197)
To none is given proof for recognition; proof of His Essence is His Essence[edit]
"[it is not possible] to fabricate any name or attribute for the Essence of God, and unto none is given any proof for, or path to, His recognition. The proof of His Essence hath always been, and will ever be, His Essence, and it is impossible for the contingent to be considered His proof."
- (The Báb, provisional translation, Gate of the Heart, p. 231)
