even in an excessive form, the distinction between church and state. In the same period of history, the Experience of the Church has been elsewhere, especially in Latin countries, alternately an experience of privileges or persecution. The reason was a certain concept of government. It was the government`s will to ally itself either with the objectives of the Church or with the intentions of one sect or another (for example. B denominational liberalism) that claim a similar, if erroneous, complete and definitive truth. The dominant belief, whose origins really lie in pagan antiquity, was that the government should represent the transcendent truth and, by its legal power, impose that truth. However, in the absence of a social consensus on what the truth was, the result was to include Catholic truth in the vicissitudes of power. It would be difficult to say what experience, privileges or persecutions ultimately proved most harmful or most beneficial to the Church. Baha`i teachings say that there is only one religion that God is gradually revealing by prophets/messengers for humanity, as humanity matures and its ability to understand grows. According to the State of Baha, the external differences in religions are due to the demands of time and place where religion was revealed.  The Baha`is follow the prophet Bahu`llh, whom they consider to be the successor of Zoroaster, Abraham, Moses, Jesus, Muhammad, Krishna and Buddha. This acceptance of other religious founders encouraged some to consider the Bah`ie religion as a syncrete belief.
This view is, however, explicitly rejected by bahs and baha`i writings. Bahus` revelation regard bahu`ll`h as an independent revelation, albeit related to God. Its relationship with past evangelical times is considered analogous to the relationship of Christianity to Judaism. They see universal beliefs as proof of the truth that God has gradually revealed throughout human history and which culminated with (today) the revelation of Bahai. The Baha`is have their own writings, interpretations, laws and practices which, for the Bahs, succeeded those of other beliefs.   One of the fundamental principles of the Baha`i faith is that religious truth is not absolute, but relative. The teachings of the different religions of the world are considered “facets of a truth.”  Baha`s texts contain statements of a dualistic nature (z.B. in the Book of Certainty) and statements of a monique nature (z.B.
in the Seven Valleys and hidden words).  Moojan Momen, in his translation of the commentary of “Abdu`l-Bah” on the tradition “I was a hidden treasure”, notes that the differences between dualist and monistic opinions are reconciled by the doctrine that these opposing views are caused by differences in the observers themselves, and not by the fact that this is observed.  This is not a position of “higher truth/lower truth.” God is not recognizable. For man, it is impossible to obtain any knowledge of God or the Absolute, because any knowledge you have is relative.   Theological differences about God are caused by imagination, for God`s beings cannot be described.  Less stress is given to metaphysical materials, while ethics and social action are emphasized.   A “point of resistance” was “fundamentalism.” As reported by the San Jose Mercury News5, New Ager Robert Muller (former UN Under-Secretary-General, prepared by U Thant to promote the UN`s goal of unified world religions), said that the “rigid belief systems” of fundamentalism “play a burning role in global conflicts.” “Peace will be impossible,” he said, “without the taming of fundamentalism by a united religion that says it is faithful “only to global spirituality and the health of this planet.” Across the earth, there are thousands of people who seek and cannot find mental leadership and community. People who can`t turn around.