The Covenant/The Meaning of the Covenant

The Meaning

of the Covenant

Introduction

The Covenant— an ancient term now endowed with new meaning—stands at the heart of what it means to be a Baha’i. To under stand the Covenant is to understand our place in the unfolding plan of God.

It is “the Covenant of Baha’u’llah,” the Universal House of Justice states, “which links the past and the future with the progressive

stages towards the fulfillment of God’s ancient Promise. ... Concentration on this theme will enable us all to obtain a deeper appreciation of the meaning and purpose of His Revelation. ... The

questions that such concentrated study should answer will undoubtedly include the meaning of the Baha’{ Covenant, its origin and what should be our attitude towards it.”

In the following lessons we will examine the Covenant through these questions. We will begin in this lesson with the meaning of the Covenant.

1 Ridvan 1987 message

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A study of the Covenant is a study of the relationship between God and humanity. This relationship is established from the very moment of creation.

On one side of the relationship is God, an all-powerful Creator, Who, out of His love, brought humanity into being for a purpose.

On the other side of the relationship is humanity. Each human being has a great spiritual purpose—to know God and reflect the attributes” of God that are implanted within each soul.

God is infinite and can never limit Himself to humanity’s level. Human beings are finite, unable by themselves to reach God.

Between God and humanity is the Covenant—an instrument of union provided by God which rescues us from the “misery of remoteness” from Him.? The Covenant is the means by which we learn God’s will and, in exchange for steadfastness and obedience, receive His bounties and blessings to help us achieve the purpose for which we were created.

“A Covenant in the religious sense,” the Universal House of Justice states, “is a binding agreement between God and man, whereby God requires of man certain behaviour in return for which He guarantees certain blessings, or whereby He gives man certain bounties in return for which He takes from those who accept them an understanding to behave in a certain way.”*

2 “Attributes” or “names” of God refer to such qualities as sight, wisdom, justice, etc. In Some Answered Questions, page 148, ‘Abdu’|-Bahé explains: “we speak of the names and attributes of the Divine Reality, and we praise Him by attributing to Him sight, hearing, power, life and knowledge. We affirm these names and attributes, not to prove the perfections of God, but to deny that He is capable of imperfections. ... It is not that we can comprehend His knowledge, His sight, His power and life, for it is beyond our comprehension. . . .” Human beings reflect the attributes of God just as a mirror is capable of reflecting light. To say that we are made in the image of God means that each person has the ability to reflect the names and attributes of God (see The Promulgation of Universal Peace 69-70, 403-04).

3 Bahé’u’llah, Gleanings 71

4 The Covenant, intro.

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The Relationship Between God and Humanity [Page 7]Look at the example of a tree. It begins its existence in the form of a seed. Its purpose is to yield fruit. God has established a set of natural laws in which the tree takes part so that it can achieve its purpose. He gives capacity and blessings to the tree—the sun gives light, the soil offers nutrients, and the rain provides water. The tree uses these blessings to grow from a seed to a tree that yields fruit. This relationship defines God’s “covenant” with the tree.

A similar relationship exists between God and humanity. Our Covenant with God, however, centers around our spiritual, rather than our material, reality. And, unlike a tree that must obey the laws of nature, human beings have a free will. We can choose to accept or reject our part of the spiritual Covenant with God.

There is another aspect of the meaning of the Covenant given in the Baha’i Writings. The Covenant is described as an “instrument” created to “direct” and “canalize” (that is, to channel) the bounties and blessings of divine Revelation. We can understand this by again thinking of a tree. Rain spreads the blessing of water randomly. To direct water to a tree that needs it, a farmer makes an irrigation channel. The Covenant is a channel for directing the flow of God’s blessings to individuals who do their part in the Covenant.

God’s will is the expression of what He wants us to do. He communicates His will to us through the Covenant by sending His Messengers and His Holy Books. ““Whatsoever hath been revealed in His Tablets is but a reflection of His Will.’””°

God’s purpose for us is what He wants us to be. We achieve His purpose by following His will. For an individual, this purpose is to “reflect the glory of the names and attributes of God.”” For society, it is to “ensure the peace and tranquillity of mankind,”* ultimately leading to the building of the Kingdom of God on earth.

Through the instrument of the Covenant we recognize the source of God’s will, strive to hold firm to His wishes, and receive the blessings that flow through the channel of the Covenant. We are thereby assisted to accomplish His purpose for ourselves and for society.

5 Shoghi Effendi, God Passes By 237 7 Bahé’u’llah, Gleanings 262 6 Baha’u’ lah, Gleanings 338 8 Bahé’u’llah, Gleanings 80

The Instrument of God’s Will and Purpose [Page 8]1. “Having created the world and all that liveth and moveth therein, He, through the direct operation of His unconstrained and sovereign Will, chose to confer upon man the unique distinction and capacity to know Him and to love Him—a capacity that must needs be regarded as the generating impulse and the primary purpose underlying the whole of creation. . .. Upon the inmost reality of each and every created thing He hath shed the light of one of His names and made it a recipient of the glory of one of His attributes. Upon the reality of man, however, He hath focused the radiance of all of His names and attributes, and made it a mirror of His own Self... .”

“These energies with which the Day Star of Divine bounty and Source of heavenly guidance hath endowed the reality of man lie, however, latent within him, even as the flame is hidden within the candle and the rays of light are potentially present in the lamp. The radiance of these energies may be obscured by worldly desires even as the light of the sun can be concealed beneath the dust and dross which cover the mirror. Neither the candle nor the lamp can be lighted through their own unaided efforts, nor can it ever be possible for the mirror to free itself from its dross. ...

“And since there can be no tie of direct intercourse to bind the one true God with His creation . . . He hath ordained that in every age and dispensation a pure and stainless Soul be made manifest in the kingdoms of earth and heaven. ... These Essences of Detachment, these resplendent Realities are the channels of God’s all-pervasive grace. ... They are commissioned to use the inspiration of Their words, the effusions of Their infallible grace and the sanctifying breeze of Their Revelation for the cleansing of every longing heart and receptive spirit from the dross and dust of earthly cares and limitations. Then, and only then, will the Trust of God, latent in the reality of man, emerge. ...

“... Through the Teachings of this Day Star of Truth every man will advance and develop until he attaineth the station at which he can manifest all the potential forces with which his inmost true self hath been endowed.” —Bahé’u’ lah, Gleanings 65-68

2. “How often hath the human heart, which is the recipient of the light of God and the seat of the revelation of the All-Merciful, erred from Him Who is the Source of that light and the Well Spring of that revelation. It is the waywardness of the heart that removeth it far from God, and condemneth it to remoteness from Him. Those hearts, however, that are aware of His presence, are close to Him, and are to be regarded as having drawn nigh unto His throne.” —Gleanings 186

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The Relationship Between God and Humanity

unconstrained: not held back, not restricted

sovereign: supreme, chief

generating: bringing into existence; producing

recipient: someone or something that receives

latent: present but not apparent; not developed or active

obscured: darkened, dimmed

dross: worthless matter

intercourse: communication

dispensation: a period of history beginning with the appearance of a Manifestation of God and ending with the coming of the next Manifestation

resplendent: shining brilliantly; splendid

manifest: evident

commissioned: appointed to accomplish a task

effusions: acts of pouring forth freely; expressions that are not restricted

infallible: free from error

sanctifying: making holy or sacred

erred: broke an accepted standard of conduct; strayed

waywardness: disobedience; stubbornness [Page 9]3. “Iimplore Thee, O my Lord, by Thine Ark, through which the potency of Thy will was manifested and the energizing influences of Thy purpose were revealed. . . .” —Bahé’w'lléh, Prayers and Meditations 271

4. “. .. Whatever pertaineth to [the Manifestation], all His acts and doings, whatever He ordaineth or forbiddeth, should be considered ... aS identical with the Will of God Himself.”—sana’w'14h, Gleanings 167

5. “Thou didst bring mankind into being to know Thee and to serve Thy Cause, that their station might thereby be uplifted by virtue of the things Thou hast revealed in Thy Scriptures.” —rablets of Bahd'u'lléh 111

6. “... In the beginning one must make his steps firm in the Covenant so that the confirmations of Baha’u’ll4h may encircle from all sides ... and the exhortations and advices of ‘Abdu’l-Baha, like unto the pictures engraved on stone, may remain permanent and ineffaceable in the tablets of the hearts.” —'Abdu’l-Bah4, Tablets of the Divine Plan 49

7. “God created in us a divine holy spirit—the human spirit with its intellectual powers which are above the powers of nature.... This power gives man effectual control over nature. He is enabled to discover reality and bring invisible things into the courts of the visible. Thus he is enabled to render effective the will of God and give it material station.... This is that which should be used for the acquisition and manifestation of the bounties of God, that ye may establish the Kingdom of God among men and attain to happiness in both worlds, the visible and the invisible.’‘Abdu’1-Bah4, The Divine Art of Living 17

8. “[Baha’u’llah’s] reason for putting on the heavy iron chains... was to lead every soul on earth to concord, to fellow-feeling, to oneness; to make known amongst all peoples the sign of the singleness of God, so that at last the primal oneness deposited at the heart of all created things would bear its destined fruit. . . .”

“,.. Let us turn our eyes away from empty fantasies of this world’s divergent forms, and serve instead this pre-eminent purpose, this grand design.” —Selections from the Writings of ‘Abdu’ l-Bahé 263

9. “Know this for a certainty that today, the penetrative power in the arteries of the world of humanity is the power of the Covenant. The body of the world will not be moved through any power like unto this. This Spirit of the Covenant is the real Centre of love and is reflecting its rays to all parts of the globe, which are resuscitating

and regenerating man and illuminating the path to the Kingdom.” —‘Abdu’l-Bahd, The Power of the Covenant, Vol. II, intro.

The Instrument of God’s Will and Purpose

Ark: symbol used in the Baha’i writings to indicate the Covenant or some aspect of the Covenant such as the Faith of God, His laws, or Baha’u'llah’s new World Order

Manifestation of God: a Messenger of God through Whom God's perfections and attributes are expressed; examples include Abraham, Moses, Zoroaster, Buddha, Jesus, Muhammad, the Bab, Baha'u'llah, and others

encircle: surround

effectual: having the ability to produce a desired effect

acquisition: act of obtaining through one’s own efforts

concord: harmony, agreement

primal: first, original; chief divergent: differing

pre-eminent: superior to all others

penetrative: piercing, able to reach deeply into

resuscitating: bringing back to life

regenerating: filling with new life or power

For more quotations on topics raised in this lesson see the index, page 81. [Page 10]Illustrations

“_.. All living things in this world are subject to the laws of nature. The Creator has so arranged life on this planet that the sun pours its energies upon all created things, the earth supplies the food, and the elements make their contribution. And so, God gives life. This is the part He plays.

“.. The fish lives in the water, while a bird soars in the air. Both live in accordance with the laws which nature dictates to them. For on this physical level, the reaction of all created things to God’s outpourings of energy is involuntary. Each creature is bound by the laws of nature and cannot deviate a hair’s breadth from them. But the essential point is that the creature’s response is in harmony with the vivifying forces of life which are released by nature.

“Tt is the same spiritually. The response of man to God’s Revelation ought to be that of harmony with His Teachings. But man, although physically an animal, is not spiritually subject to the laws of nature. Instead he is bound by the laws of the Covenant of God with Him.... In the same way that God provides the lifegiving energies for the physical world, and the creatures respond to these, the same Creator releases spiritual forces for the development and progress of the soul of man, and the individual must play his part. But unlike the physical world, the response of man to God’s bounties is voluntary. Man has free will, whereas other created things are devoid of this faculty.

“The mere act of creation brings into being the Covenant... . God on His part creates man in His own image which is the act of bestowing upon him His attributes. He provides him with his physical needs in this life and sends His Messengers to throw light upon his path so that he may draw near to Him.

“... The most natural course, which can alone bring about harmony between the two sides of the Covenant, is for man to obey the precepts laid down by God. To rebel against them is to live in conflict with the laws of creation and to cut oneself away from the good. To believe in God but to think that this Covenant does not exist and that the Creator has not laid down any laws in the spiritual domains of His creation is tantamount to attributing incompetence to Him.” —Taherzadeh, The Revelation of Bahd’ u' lléh, Vol. II, 288-89

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involuntary: not controlled by the will

deviate: vary or differ

vivifying: giving life to

devoid: without; completely lacking

faculty: special ability or skill

attributes: qualities, characteristics

precepts: rules of conduct

tantamount: the same as

attributing: considering a quality belongs to

incompetence: inability [Page 11]“The Covenant of God with man is similar to the terms which a school headmaster lays down for the pupils. The moment a child walks into a school for the first time, he, without knowing it, enters into a covenant with the headmaster. Again, this covenant has two sides. The headmaster provides the child with all his educational needs. He appoints teachers to teach him and draws up the programme. The part that the child has to play is to learn every lesson he is taught and follow every instruction he is given. Only in this way can he acquire knowledge and become mature with wisdom and understanding. When the child is ready to receive a higher level of education, the headmaster delegates a new teacher to teach him more.

“The terms of this covenant are drawn up by the headmaster alone, and the child has no say in it. Its author is strong, knowledgeable and wise, but the child, the other party to the covenant, is weak, unlettered and immature. Most arrangements made by the strong for the weak are against the interests of, and are designed to exploit, the latter. But not so in this case, because the motive of the headmaster in drawing up such a contract between himself and the child is pure. His intention is to educate the child and endow him with good qualities and perfections. If the pupil plays his part well and follows the instructions of his master, this covenant becomes the greatest blessing in his life.”

—Taherzadeh, The Revelation of Bahd’u'lléh, Vol. III, 289-90

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Select one of the passages from the “Readings” section.

What does the passage mean What are the implications of to you? the passage for your life?

List any unanswered questions about the lesson you may want to explore in more depth. Use the index on page 81 and additional reading below to help you find answers to your questions.

L.

a

The Covenant, by the Research Department of the Universal House of Justice A compilation of extracts from the Baha’i writings.

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Personal Reflection

Remaining Questions

Additional Reading [Page 13]1. (Circle all that apply.) Regarding the relationship between God and humanity:

a. we can choose to be separated from God

b. God’s will is expressed through His Manifestations c. God and humanity directly interact

d. the Covenant directs God’s blessings

2. (Circle all that apply.) God’s purpose for humanity is:

a. unknowable

b. accomplished by doing God’s will

c. to establish the unity of humanity

d. for each person to know and love Him

3. (Circle all that apply.) The Covenant is:

a. a mutual agreement between God and humanity b. that we should know and love God

c. binding upon us whether we wish it or not

d. the means by which we learn God’s will

4. Describe, in one sentence, the relationship between the Covenant and God’s will and purpose:

13 [Page 14]Answers

The following are suggested answers. Depending on your understanding of the quotes, you may have different answers. Consider the suggested answers a starting point for thought and discussion.

1. a, b, and d. Regarding “a,” see quote #2, page 8; for “b,” see quote #5, page 9; and for “d,” see page 7. Regarding “c,” God and humanity do not directly interact, that is why we have the instrument of the Covenant; see pages 6 and 8.

2. b,c, and d. Regarding “b,” see page 7; for “c,” see page 7 and

6 and #7 on page 9; and for “d,” see page 7. Regarding “a,” we

know God’s purpose through the words of His Manifestations.

3. cand d. For “c,” see pages 7, 10 and 11; for “d,” see page 7 and

4 on page 9. Regarding “a,” God alone sets the boundaries of

the Covenant; humanity has no choice but to abide by it. Therefore it cannot be considered a “mutual” agreement. Regarding “b,” this defines God’s purpose for humanity, not His Covenant; however, you may consider this correct because it describes what humanity’s part in the Covenant is.

4. The Covenant is the instrument created by God through which the powers of His will are directed and channeled to accomplish His purpose. See pages 7 and 9.

Discussion

Why is there a need for a Covenant?

Quotation #1 on page 8 does not mention the word “covenant.” Explain the meaning of this quotation in relation to the Covenant.

What is God’s purpose for humanity? What is the relationship between that purpose and God’s will? What is the role of the Covenant in this relationship?

How could you explain the Covenant to someone who claims there is no Covenant between God and humanity? (That is, to someone who believes there is no relationship requiring humanity to act ina certain way to receive divine blessings.)

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