ess Moses, His Holiness Christ, His Holiness Mohammed
were the manifestations of reality. His Holiness Baha'u'llah was the glory
of reality. This is not simply an assertion; it will be proved.

Let me ask your closest attention in considering this subject. The divine
religions embody two kinds of ordinances. First, those which constitute
essential or spiritual teachings of the Word of God. These are faith in
God, the acquirement of the virtues which characterize perfect manhood,
praiseworthy moralities, the acquisition of the bestowals and bounties
emanating from the divine effulgences; in brief, the ordinances which
concern the realm of morals and ethics. This is the fundamental aspect of
the religion of God and this is of the highest importance because
knowledge of God is the fundamental requirement of man. Man must
comprehend the oneness of divinity. He must come to know and acknowledge
the precepts of God and realize for a certainty that the ethical
development of humanity is dependent upon religion. He must get rid of all
defects and seek the attainment of heavenly virtues in order that he may
prove to be the image and likeness of God. It is recorded in the holy
bible that God said, "Let us make man in our image, after our likeness."
It is self-evident that the image and likeness mentioned do not apply to
the form and semblance of a human being because the reality of divinity is
not limited to any form or figure. Nay, rather the attributes and
characteristics of God are intended. Even as God is pronounced to be just,
man must likewise be just. As God is loving and kind to all men, man must
likewise manifest loving-kindness to all humanity. As God is loyal and
truthful, man must show forth the same attributes in the human world. Even
as God exercises mercy toward all, man must prove himself to be the
manifestation of mercy. In a word, the "image and likeness of God"
constitute the virtues of God, and man is intended to become the recipient
of the effulgences of divine attributes. This is the essential foundation
of all the divine religions, the reality itself, common to all. His
Holiness Abraham promulgated this; His Holiness Moses proclaimed it. His
Holiness Christ and all the prophets upheld this standard and aspect of
divine religion.

Secondly: Laws and ordinances which are temporary and non-essential. These
concern human transactions and relations. They are accidental and subject
to change according to the exig