Sen wrote:

>> . . . the statement "religious truth is not
absolute, but relative" is a meta-statement. It immediately
interprets and provides a framework for all Bahai truth-statements.
If a statement is absolute ("When Yahya Darabi arrived at Shiraz he
interviewed the Bab three times.") it is not a religious truth. This
statement is history: if it turns out to be wrong, that will not have
any religious significance. At most it would confirm what we already
know, that not everything stated in the Bahai writings is absolutely
true ! >>


My view is that to understand what the Guardian means by the relativity of truth, we have to look at all of the passages where he made that statement. Among these passages from him we see that he wrote that the structure of the Mashriq incorporates this principle, and that it is a major theme of the Iqan. The Guardian is not bringing up some entirely new reality in the Faith; he is its Interpreter, not the Originator of new teachings.

So whatever the Guardian means by this, has to have its seed in the Writings of Baha'u'llah or the Master. And we don't have to scour all of Their Writings to find what the Guardian is referring to; we can sincerely look at the structure of the Mashriq and at the text of the Iqan, and see what's there.

I don't see anything about relativity in the Iqan, in any sense except that there is a succession of Prophets, and each Prophet changes the laws in accordance with the needs of His age:

"in all Dispensations the law of prayer hath constituted a fundamental element of the Revelation of all the Prophets of God -- a law the form and the manner of which hath been adapted to the varying requirements of every age." (Iqan, p. 39)

"That city is none other than the Word of God revealed in every age and dispensation. In the days of Moses it was the Pentateuch; in the days of Jesus the Gospel; in the days of Muhammad the Messenger of God the Qur'án; in this day the Bayan; and in the dispensation of Him Whom God will make manifest His own Book -- the Book unto which all the Books of former Dispensations must needs be referred. . . " (Iqan, p. 199)

"By "heaven" is meant the heaven of divine Revelation, which is elevated with every Manifestation, and rent asunder with every subsequent one. By "cloven asunder" is meant that the former Dispensation is superseded and annulled." (Iqan, p. 44)

If one takes the statement that "religious truth is not absolute, but relative" as a broad sweep about the nature of all Revelation, then your conclusions logically follow. But I respectfully disagree with the premise because:

- It has no antecedents in the Texts

- It is not found in the Iqan or in the design of the Mashriq

- It is taken out of context; and when context is provided, the Guardian states plainly that he is talking about Progressive Revelation.

Just my view.
Best regards
Brent




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