The succession of revelations has been an implicit, and usually explicit, feature of all revealed texts.

The succession of revelations of the Divine also appears as an implicit—and usually explicit—feature of all the major faiths. One of its earliest and clearest expressions occurs in the Bhagavad-Gita: “I come, and go, and come. When Righteousness declines, O Bharata! When Wickedness is strong, I rise, from age to age, and take visible shape, and move a man with men, succouring the good, thrusting the evil back, and setting Virtue on her seat again.”[41] This ongoing drama constitutes the basic structure of the Bible, whose sequence of books recounts the missions not only of Abraham and of Moses—“whom the Lord knew face to face”[42]—but of the line of lesser prophets who developed and consolidated the work that these primary Authors of the process had set in motion. Similarly, no amount of contentious and fantastical speculation about the precise nature of Jesus could succeed in separating His mission from the transformative influence exerted on the course of civilization by the work of Abraham and Moses. He Himself warns that it is not He Who will condemn those who reject the message He bears, but Moses “in whom ye trust. For had ye believed Moses, ye would have believed me: for he wrote of me. But if ye believe not his writings, how shall ye believe my words?”[43] With the revelation of the Qur’án, the theme of the succession of the Messengers of God becomes central: “We believe in God, and the revelation given to us, and to Abraham, Ismā‘īl, Isaac, Jacob … and that given to Moses and Jesus, and that given to (all) Prophets from their Lord.…”[44]

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One Common Faith

Prepared in 2005 under the supervision of the Universal House of Justice, this commentary reviews relevant passages from both the writings of Bahá’u’lláh and the scriptures of other faiths against the background of the contemporary religious crisis. (source: link)