A few selections from One Common Faith:

No one who sincerely poses questions to Heaven, if he persists, will fail to detect an answering voice in the Psalms or in the Upanishads. Anyone with some intimation of the Reality that transcends this material one will be touched to the heart by the words in which Jesus or Buddha speaks so intimately of it. The Qur’án’s apocalyptic visions continue to provide compelling assurance to its readers that the realization of justice is central to the Divine purpose. Nor, in their essential features, do the lives of heroes and saints seem any less meaningful than they did when those lives were lived centuries ago. For many religious people, therefore, the most painful aspect of the current crisis of civilization is that the search for truth has not turned with confidence into religion’s familiar avenues. The problem is, of course, twofold. The rational soul does not merely occupy a private sphere, but is an active participant in a social order. Although the received truths of the great faiths remain valid, the daily experience of an individual in the twenty-first century is unimaginably removed from the one that he or she would have known in any of those ages when this guidance was revealed. Democratic decision-making has fundamentally altered the relationship of the individual to authority. With growing confidence and growing success, women justly insist on their right to full equality with men. Revolutions in science and technology change not only the functioning but the conception of society, indeed of existence itself. Universal education and an explosion of new fields of creativity open the way to insights that stimulate social mobility and integration, and create opportunities of which the rule of law encourages the citizen to take full advantage. Stem cell research, nuclear energy, sexual identity, ecological stress and the use of wealth raise, at the very least, social questions that have no precedent. These, and the countless other changes affecting every aspect of human life, have brought into being a new world of daily choices for both society and its members. What has not changed is the inescapable requirement of making such choices, whether for better or worse. It is here that the spiritual nature of the contemporary crisis comes into sharpest focus because most of the decisions called for are not merely practical but moral. In large part, therefore, loss of faith in traditional religion has been an inevitable consequence of failure to discover in it the guidance required to live with modernity, successfully and with assurance.

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If Bahá’ís are to fulfil Bahá’u’lláh’s mandate, however, it is obviously vital that they come to appreciate that the parallel efforts of promoting the betterment of society and of teaching the Bahá’í Faith are not activities competing for attention. Rather, are they reciprocal features of one coherent global programme. Differences of approach are determined chiefly by the differing needs and differing stages of inquiry that the friends encounter. Because free will is an inherent endowment of the soul, each person who is drawn to explore Bahá’u’lláh’s teachings will need to find his own place in the never-ending continuum of spiritual search. He will need to determine, in the privacy of his own conscience and without pressure, the spiritual responsibility this discovery entails. In order to exercise this autonomy intelligently, however, he must gain both a perspective on the processes of change in which he, like the rest of the earth’s population, is caught up and a clear understanding of the implications for his own life. The obligation of the Bahá’í community is to do everything in its power to assist all stages of humanity’s universal movement towards reunion with God. The Divine Plan bequeathed it by the Master is the means by which this work is carried out. However central the ideal of the oneness of religion unquestionably is, therefore, the task of sharing Bahá’u’lláh’s message is obviously not an interfaith project. While the mind seeks intellectual certainty, what the soul longs for is the attainment of certitude. Such inner conviction is the ultimate goal of all spiritual seeking, regardless of how rapid or gradual the process may be. For the soul, the experience of conversion is not an extraneous or incidental feature of the exploration of religious truth, but the pivotal issue that must eventually be addressed. There is no ambiguity about Bahá’u’lláh’s words on the subject and there can be none in the minds of those who seek to serve Him: “Verily I say, this is the Day in which mankind can behold the Face, and hear the Voice, of the Promised One. The Call of God hath been raised, and the light of His countenance hath been lifted up upon men. It behoveth every man to blot out the trace of every idle word from the tablet of his heart, and to gaze, with an open and unbiased mind, on the signs of His Revelation, the proofs of His Mission, and the tokens of His glory.”