The second major benefit of philosophy is that it can improve our ability to teach and defend the Writings in a convincing, rational manner. ‘Abdu’l-Bahá tells us that “in this age the peoples of the world need the arguments of reason.” (Some Answered Questions, p. 7), and, even more strongly, states:
If religious belief and doctrine is at variance with reason, it proceeds from the limited mind of man and not from God; therefore, it is unworthy of belief and not deserving of attention; the heart finds no rest in it, and real faith is impossible. How can man believe that which he knows to be opposed to reason? Is this possible? Can the heart accept that which reason denies? Reason is the first faculty of man, and the religion of God is in harmony with it. (The Promulgation of Universal Peace, p. 231; emphasis added)
Elsewhere he says,
If a question be found contrary to reason, faith and belief in it are impossible, and there is no outcome but wavering and vacillation. (The Promulgation of Universal Peace, p.181; emphasis added)
The first idea that stands out in these passages is that according to ‘Abdu’l-Bahá, faith and reason are not opposed to each other and that the heart needs reason for genuine faith to develop. Indeed, reason is a necessary (though not sufficient) condition for faith and the spiritual life of the heart. Therefore, precisely because “the peoples of the world need the arguments of reason,” it is important for Bahá’í teachers to be able to present the Writings in a clear and rational manner, supporting the teachings logically with quotes from the Writings as well as additional explanations. This, of course, also requires the teacher to have a rational understanding of the Writings – and this is exactly where both a knowledge of philosophy and the mental training it provides can be extremely useful. If our teaching efforts are not clearly thought through, a seeker may feel confused by the Writings; such confusion can only undermine confidence in them and this, in turn, inhibits the growth of faith: “Can the heart accept that which reason denies?” I think that from direct personal experience, we all know that a clear and rational explication of the Writings makes them more attractive and persuasive both to established Bahá’ís and to seekers. Well-reasoned explications provide credibility, especially in an age inclined to be very critical of religions.
In an age inclined to be very critical of religion, philosophy is also useful because it strengthens our efforts at apologetics, i.e. defending the Writings against various forms of criticism, some of which can be quite sophisticated. The importance of apologetics to the Faith was made clear by the success of Making the Crooked Straight which by itself reversed decades of governmental prejudice against the Bahá’í Faith in Germany. This book examined the critical arguments in a systematic manner, showing how the vital information had been distorted or omitted and by showing how criticisms were poorly reasoned in various ways. By casting serious doubt on the credibility of various critics, this book persuaded scholars and government officials to change their minds about the Faith.
Philosophical training is highly useful for apologetics because such training sharpens our skills in analysing the implicit presuppositions as well as the actual reasoning process that shapes an argument. Exposing how these presuppositions and subsequent arguments are flawed helps us demonstrate the inherent rationality of the Faith as well as enhance its credibility. The more reasonably a Bahá’í teacher can answer critiques and challenges – say, in a Fireside – the less likely the seeker will conclude that the Writings are insufficient as a guide for life in the contemporary world. Even if the seeker is not immediately convinced by a reasonable explanation, the simple fact that such an explanation is available adds to the credibility of the Faith. I have personally seen this process at work, not only in Firesides but also at my first university, a Catholic institution, where I saw clergy answering genuinely tough questions in a rational (Thomistic) way, and, thereby, keeping many young people in the Church. They gave me my first lessons in the power of apologetics, and I think we Bahá’ís should not hesitate to make use of good examples: “If we are lovers of the light, we adore it in whatever lamp it may become manifest” (The Promulgation of Universal Peace, p. 152).