(Bahá’u’lláh, Lawh-i-Ibn-i-Dhi'b (Epistle to the Son of the Wolf), 1308 ? [1891], to Muhammad Taqi Isfahani (son of the Wolf) -- BH00005)
Spiritual struggle and constructive service
spiritual warfare; struggle
Editorial introduction
Bahá’u’lláh decrees that war shall be waged in the path of God, and then names the weapons: the armies of wisdom and utterance and of a goodly character. Every later image of struggle has to be read through that decree. Swords become swords of light, the city to be taken is the human heart, the fortress to be opened is a soul, and the only victory that lasts is the one in which doubts are scattered and leave no trace. ‘Abdu’l-Bahá sets the two kinds of war side by side without softening either: the war of bodies brings death and darkness, the war of faith gives life, illumination, and construction. The hosts of the Supreme Concourse stand ready to rush to anyone who steps onto the field of service. Ephesians arms its soldier with truth, righteousness, faith, and the readiness of peace, insisting that the struggle is not against flesh and blood [1]. The road leads on into holy war as a word with a dark history and a transformed meaning, into tests and trials and sacrifice, and into the question of what victory means when the aim is to give life.
Selected passages
O Commander of the hosts of faith! Although the armies of physical bodies may be like fierce lions, their purpose is to destroy foundations and bring death to humanity. But the armies of faith and mystical knowledge bestow life upon souls and consciousness, becoming the cup of life and tasting the honey of salvation.
(‘Abdu’l-Bahá, 1900 or < -- AB09395)
"Your war confers Life; their war brings death. Your war is the cause of the illumination of all mankind; their war means the breaking and darkness of hearts. Your war means victory upon victory; their war is defeat upon defeat. Your war is the means of construction; their war is the origin of destruction.
(‘Abdu’l-Bahá, Words spoken in Apr. 1913 in Stuttgart -- ABU1806)
The hosts of the sacred Concourse are engaged in battle and conquest, and the armies of the heaven of oneness are advancing and entering. He conquers the cities of hearts and renders the fortresses and strongholds of souls opened and illumined.
(‘Abdu’l-Bahá, to Mirza Abbas Khan -- AB07451)
But let us talk about our own war. Our Grand Army consists of the invisible angels of the Supreme Concourse; our swords are the swords of light; our armaments are the invincible armaments of heaven.
(‘Abdu’l-Bahá, Words to a group of friends, spoken at Hotel Marquardt on 1913-Apr-26 -- ABU1388)
The invincible Hosts of divine Confirmations are standing in battle array upon the plain of the Kingdom of Abha, ready to rush to the assistance of any soul who steps upon the arena of service. This Army of God knows no defeat, and those who are enlisted in it will be reinforced by the invincible powers.
(‘Abdu’l-Bahá, 1913-Mar-18 ca. ?, to Baha'is of the world -- AB10302)
By thy life! The company of the angels of the Abha Kingdom are charging forth, and the Lord of Hosts is at war with the opposing factions.
… God shall raise up souls whose eyes are like flames, whose tongues are like sharp swords, and whose feet are of iron.
(‘Abdu’l-Bahá, 1897-Jan-16, to Mahmud Furughi -- AB03059)
...in the fields of divine victory ye should be as pealing thunder and as consuming fire, and in the manifestations of His grace and mercy ye should be as the water of heavenly bounty and as radiant verses, clear and evident.
(Bahá’u’lláh, to Mihdi -- BH11243)
Physical warfare has no glory and yields no fruit or result. For a few days it is mentioned, but after a short time the victor becomes the vanquished and the conqueror becomes the conquered. However when the hosts of divine inspirations overcome and vanquish doubts, they so thoroughly scatter and disperse the armies of vain imaginings that no trace remains.
(‘Abdu’l-Bahá, 1902 ca., to Rida Khan Sartip -- AB06227)
Guard me, O Lord, in my journey from Thee unto all the manifestations of Thy creative power, until I return again unto Thee. Protect me from before me and from behind me, from my right and from my left, from above my head and beneath my feet, and from every side and all that pertaineth unto me, even as Thou hast safeguarded the Tree of the Bayan in Thy presence, and hast preserved the Qur'an through that Name of Dominion which Thou hast created therein -- a Name mighty over all things, exalted above all things, established over all things, manifest over all things, triumphant over all things, powerful over all things, supreme over all things, witness over all things, knowing of all things, and encompassing all things.
(The Báb, Kitab-i-Si Du'a (Book of 30 prayers), 1265-02 and 03 [1848-Dec] -- BB00011)
Continue exploring
For thought and discussion
Questions to carry forward
- How do the opening passages change the meaning of the swords, cities, and armies that follow?
- What would count as victory when the aim is to give life, illuminate, or construct?
- How can strong conviction be expressed in ways that preserve another person’s freedom and dignity?
- What might the comparison with the armor in Ephesians reveal about courage, protection, and peace?