e of unifying humanity and
establishing universal peace. Any movement which brings about peace and
agreement in human society is truly a divine movement; any reform which
causes people to come together under the shelter of the same tabernacle is
surely animated by heavenly motives. At all times and in all ages of the
world, religion has been a factor in cementing together the hearts of men
and in uniting various and divergent creeds. It is the peace element in
religion that blends mankind and makes for unity. Warfare has ever been
the cause of separation, disunion and discord.

Consider how Jesus Christ united the divergent peoples, sects and
denominations of the early days. It is evident that the fundamentals of
religion are intended to unify and bind together; their purpose is
universal, everlasting peace. Prior to the time of Jesus Christ the Word
of God had unified opposite types and conflicting elements of human
society; and since His appearance the divine Teachers of the primal
principles of the law of God have all intended this universal outcome. In
Persia Baha'u'llah was able to unite people of varying thought, creed and
denomination. The inhabitants of that country were Christians, Muslims,
Jews, Zoroastrians and a great variety of subdivided forms and beliefs
together with racial distinctions such as Semitic, Arabic, Persian, Turk,
etc.; but through the power and efficacy of religion Baha'u'llah united
these differing peoples and caused them to consort together in perfect
agreement. Such unity and accord became manifest among them that they were
considered as one people and one kind.

The cause of this fellowship and unity lies in the fact that the divine
law has two distinct aspects or functions: one the essential or
fundamental, the other the material or accidental. The first aspect of the
revealed religion of God is that which concerns the ethical development
and spiritual progress of mankind, the awakening of potential human
susceptibilities and the descent of divine bestowals. These ordinances are
changeless, essential, eternal. The second function of the divine religion
deals with material conditions, the laws of human intercourse and social
regulation. These are subject to change and transformation in accordance
with the time, place and conditions. The essential ordinances of religion
were the same during the time of Abraham, the day of Moses and the cycle
of Jesus, but the accidental or material laws w