To the members of the National Spiritual Assembly of the Bahá’ís of the United States and Canada.

Dearly-beloved co-workers:

I have been acquainted by the perusal of your latest communications with the nature of the doubts that have been publicly expressed, by one who is wholly misinformed as to the true precepts of the Cause, regarding the validity of institutions that stand inextricably interwoven with the Faith of Bahá’u’lláh. Not that I for a moment view such faint misgivings in the light of an open challenge to the structure that embodies the Faith, nor is it because I question in the least the unyielding tenacity of the faith of the American believers, if I venture to dwell upon what seems to me appropriate observations at the present stage of the evolution of our beloved Cause. I am indeed inclined to welcome these expressed apprehensions inasmuch as they afford me an opportunity to familiarize the elected representatives of the believers with the origin and the character of the institutions which stand at the very basis of the World Order ushered in by Bahá’u’lláh. We should feel truly thankful for such futile attempts to undermine our beloved Faith—attempts that protrude their ugly face from time to time, seem for a while able to create a breach in the ranks of the faithful, recede finally into the obscurity of oblivion, and are thought of no more. Such incidents we should regard as the interpositions of Providence, designed to fortify our faith, to clarify our vision, and to deepen our understanding of the essentials of His Divine Revelation.

It would, however, be helpful and instructive to bear in mind certain basic principles with reference to the Will and Testament of ‘Abdu’l-Bahá, which, together with the Kitáb-i-Aqdas, constitutes the chief depository wherein are enshrined those priceless elements of that Divine Civilization, the establishment of which is the primary mission of the Bahá’í Faith. A study of the provisions of these sacred documents will reveal the close relationship that exists between them, as well as the identity of purpose and method which they inculcate. Far from regarding their specific provisions as incompatible and contradictory in spirit, every fair-minded inquirer will readily admit that they are not only complementary, but that they mutually confirm one another, and are inseparable parts of one complete unit. A comparison of their contents with the rest of Bahá’í sacred Writings will similarly establish the conformity of whatever they contain with the spirit as well as the letter of the authenticated writings and sayings of Bahá’u’lláh and ‘Abdu’l-Bahá. In fact, he who reads the Aqdas with care and diligence will not find it hard to discover that the Most Holy Book itself anticipates in a number of passages the institutions which ‘Abdu’l-Bahá ordains in His Will. By leaving certain matters unspecified and unregulated in His Book of Laws, Bahá’u’lláh seems to have deliberately left a gap in the general scheme of Bahá’í Dispensation, which the unequivocal provisions of the Master’s Will have filled. To attempt to divorce the one from the other, to insinuate that the Teachings of Bahá’u’lláh have not been upheld, in their entirety and with absolute integrity, by what ‘Abdu’l-Bahá has revealed in His Will, is an unpardonable affront to the unswerving fidelity that has characterized the life and labors of our beloved Master.

I will not attempt in the least to assert or demonstrate the authenticity of the Will and Testament of ‘Abdu’l-Bahá, for that in itself would betray an apprehension on my part as to the unanimous confidence of the believers in the genuineness of the last written wishes of our departed Master. I will only confine my observations to those issues which may assist them to appreciate the essential unity that underlies the spiritual, the humanitarian, and the administrative principles enunciated by the Author and the Interpreter of the Bahá’í Faith.

I am at a loss to explain that strange mentality that inclines to uphold as the sole criterion of the truth of the Bahá’í Teachings what is admittedly only an obscure and unauthenticated translation of an oral statement made by ‘Abdu’l-Bahá, in defiance and total disregard of the available text of all of His universally recognized writings. I truly deplore the unfortunate distortions that have resulted in days past from the incapacity of the interpreter to grasp the meaning of ‘Abdu’l-Bahá, and from his incompetence to render adequately such truths as have been revealed to him by the Master’s statements. Much of the confusion that has obscured the understanding of the believers should be attributed to this double error involved in the inexact rendering of an only partially understood statement. Not infrequently has the interpreter even failed to convey the exact purport of the inquirer’s specific questions, and, by his deficiency of understanding and expression in conveying the answer of ‘Abdu’l-Bahá, has been responsible for reports wholly at variance with the true spirit and purpose of the Cause. It was chiefly in view of the misleading nature of the reports of the informal conversations of ‘Abdu’l-Bahá with visiting pilgrims, that I have insistently urged the believers of the West to regard such statements as merely personal impressions of the sayings of their Master, and to quote and consider as authentic only such translations as are based upon the authenticated text of His recorded utterances in the original tongue.

It should be remembered by every follower of the Cause that the system of Bahá’í administration is not an innovation imposed arbitrarily upon the Bahá’ís of the world since the Master’s passing, but derives its authority from the Will and Testament of ‘Abdu’l-Bahá, is specifically prescribed in unnumbered Tablets, and rests in some of its essential features upon the explicit provisions of the Kitáb-i-Aqdas. It thus unifies and correlates the principles separately laid down by Bahá’u’lláh and ‘Abdu’l-Bahá, and is indissolubly bound with the essential verities of the Faith. To dissociate the administrative principles of the Cause from the purely spiritual and humanitarian teachings would be tantamount to a mutilation of the body of the Cause, a separation that can only result in the disintegration of its component parts, and the extinction of the Faith itself.

It should be carefully borne in mind that the local as well as the international Houses of Justice have been expressly enjoined by the Kitáb-i-Aqdas; that the institution of the National Spiritual Assembly, as an intermediary body, and referred to in the Master’s Will as the “Secondary House of Justice,” has the express sanction of ‘Abdu’l-Bahá; and that the method to be pursued for the election of the International and National Houses of Justice has been set forth by Him in His Will, as well as in a number of His Tablets. Moreover, the institutions of the local and national Funds, that are now the necessary adjuncts to all local and national spiritual assemblies, have not only been established by ‘Abdu’l-Bahá in the Tablets He revealed to the Bahá’ís of the Orient, but their importance and necessity have been repeatedly emphasized by Him in His utterances and writings. The concentration of authority in the hands of the elected representatives of the believers; the necessity of the submission of every adherent of the Faith to the considered judgment of Bahá’í Assemblies; His preference for unanimity in decision; the decisive character of the majority vote; and even the desirability for the exercise of close supervision over all Bahá’í publications, have been sedulously instilled by ‘Abdu’l-Bahá, as evidenced by His authenticated and widely-scattered Tablets. To accept His broad and humanitarian Teachings on one hand, and to reject and dismiss with neglectful indifference His more challenging and distinguishing precepts, would be an act of manifest disloyalty to that which He has cherished most in His life.

That the Spiritual Assemblies of today will be replaced in time by the Houses of Justice, and are to all intents and purposes identical and not separate bodies, is abundantly confirmed by ‘Abdu’l-Bahá Himself. He has in fact in a Tablet addressed to the members of the first Chicago Spiritual Assembly, the first elected Bahá’í body instituted in the United States, referred to them as the members of the “House of Justice” for that city, and has thus with His own pen established beyond any doubt the identity of the present Bahá’í Spiritual Assemblies with the Houses of Justice referred to by Bahá’u’lláh. For reasons which are not difficult to discover, it has been found advisable to bestow upon the elected representatives of Bahá’í communities throughout the world the temporary appellation of Spiritual Assemblies, a term which, as the position and aims of the Bahá’í Faith are better understood and more fully recognized, will gradually be superseded by the permanent and more appropriate designation of House of Justice. Not only will the present-day Spiritual Assemblies be styled differently in future, but they will be enabled also to add to their present functions those powers, duties, and prerogatives necessitated by the recognition of the Faith of Bahá’u’lláh, not merely as one of the recognized religious systems of the world, but as the State Religion of an independent and Sovereign Power. And as the Bahá’í Faith permeates the masses of the peoples of East and West, and its truth is embraced by the majority of the peoples of a number of the Sovereign States of the world, will the Universal House of Justice attain the plenitude of its power, and exercise, as the supreme organ of the Bahá’í Commonwealth, all the rights, the duties, and responsibilities incumbent upon the world’s future super-state.

It must be pointed out, however, in this connection that, contrary to what has been confidently asserted, the establishment of the Supreme House of Justice is in no way dependent upon the adoption of the Bahá’í Faith by the mass of the peoples of the world, nor does it presuppose its acceptance by the majority of the inhabitants of any one country. In fact, ‘Abdu’l-Bahá, Himself, in one of His earliest Tablets, contemplated the possibility of the formation of the Universal House of Justice in His own lifetime, and but for the unfavorable circumstances prevailing under the Turkish régime, would have, in all probability, taken the preliminary steps for its establishment. It will be evident, therefore, that given favorable circumstances, under which the Bahá’ís of Persia and of the adjoining countries under Soviet rule, may be enabled to elect their national representatives, in accordance with the guiding principles laid down in ‘Abdu’l-Bahá’s writings, the only remaining obstacle in the way of the definite formation of the International House of Justice will have been removed. For upon the National Houses of Justice of the East and the West devolves the task, in conformity with the explicit provisions of the Will, of electing directly the members of the International House of Justice. Not until they are themselves fully representative of the rank and file of the believers in their respective countries, not until they have acquired the weight and the experience that will enable them to function vigorously in the organic life of the Cause, can they approach their sacred task, and provide the spiritual basis for the constitution of so august a body in the Bahá’í world.

It must be also clearly understood by every believer that the institution of Guardianship does not under any circumstances abrogate, or even in the slightest degree detract from, the powers granted to the Universal House of Justice by Bahá’u’lláh in the Kitáb-i-Aqdas, and repeatedly and solemnly confirmed by ‘Abdu’l-Bahá in His Will. It does not constitute in any manner a contradiction to the Will and Writings of Bahá’u’lláh, nor does it nullify any of His revealed instructions. It enhances the prestige of that exalted assembly, stabilizes its supreme position, safeguards its unity, assures the continuity of its labors, without presuming in the slightest to infringe upon the inviolability of its clearly-defined sphere of jurisdiction. We stand indeed too close to so monumental a document to claim for ourselves a complete understanding of all its implications, or to presume to have grasped the manifold mysteries it undoubtedly contains. Only future generations can comprehend the value and the significance attached to this Divine Masterpiece, which the hand of the Master-builder of the world has designed for the unification and the triumph of the world-wide Faith of Bahá’u’lláh. Only those who come after us will be in a position to realize the value of the surprisingly strong emphasis that has been placed on the institution of the House of Justice and of the Guardianship. They only will appreciate the significance of the vigorous language employed by ‘Abdu’l-Bahá with reference to the band of Covenant-breakers that has opposed Him in His days. To them alone will be revealed the suitability of the institutions initiated by ‘Abdu’l-Bahá to the character of the future society which is to emerge out of the chaos and confusion of the present age. In this connection, I cannot but feel amused at the preposterous and fantastic idea that Muḥammad-‘Alí, the prime mover and the focal center of unyielding hostility to the person of ‘Abdu’l-Bahá, should have freely associated himself with the members of the family of ‘Abdu’l-Bahá in the forging of a will which in the words of the writer herself, is but a “recital of the plottings” in which for thirty years Muḥammad-‘Alí has been busily engaged. To such a hopeless victim of confused ideas, I feel I can best reply by a genuine expression of compassion and pity, mingled with my hopes for her deliverance from so profound a delusion. It was in view of the aforesaid observations, that I have, after the unfortunate and unavoidable delay occasioned by my ill health and absence from the Holy Land during the Master’s passing, hesitated to resort to the indiscriminate circulation of the Will, realizing full well that it was primarily directed to the recognized believers, and only indirectly concerned the larger body of the friends and sympathizers of the Cause.

And now, it behooves us to reflect on the animating purpose and the primary functions of these divinely-established institutions, the sacred character and the universal efficacy of which can be demonstrated only by the spirit they diffuse and the work they actually achieve. I need not dwell upon what I have already reiterated and emphasized that the administration of the Cause is to be conceived as an instrument and not a substitute for the Faith of Bahá’u’lláh, that it should be regarded as a channel through which His promised blessings may flow, that it should guard against such rigidity as would clog and fetter the liberating forces released by His Revelation. I need not enlarge at the present moment upon what I have stated in the past, that contributions to the local and national Funds are of a purely voluntary character; that no coercion or solicitation of funds is to be tolerated in the Cause; that general appeals addressed to the communities as a body should be the only form in which the financial requirements of the Faith are to be met; that the financial support accorded to a very few workers in the teaching and administrative fields is of a temporary nature; that the present restrictions imposed on the publication of Bahá’í literature will be definitely abolished; that the World Unity activity is being carried out as an experiment to test the efficacy of the indirect method of teaching; that the whole machinery of assemblies, of committees and conventions is to be regarded as a means, and not an end in itself; that they will rise or fall according to their capacity to further the interests, to cöordinate the activities, to apply the principles, to embody the ideals and execute the purpose of the Bahá’í Faith. Who, I may ask, when viewing the international character of the Cause, its far-flung ramifications, the increasing complexity of its affairs, the diversity of its adherents, and the state of confusion that assails on every side the infant Faith of God, can for a moment question the necessity of some sort of administrative machinery that will insure, amid the storm and stress of a struggling civilization, the unity of the Faith, the preservation of its identity, and the protection of its interests? To repudiate the validity of the assemblies of the elected ministers of the Faith of Bahá’u’lláh would be to reject those countless Tablets of Bahá’u’lláh and ‘Abdu’l-Bahá wherein They have extolled the station of the “trustees of the Merciful,” enumerated their privileges and duties, emphasized the glory of their mission, revealed the immensity of their task, and warned them of the attacks they must needs expect from the unwisdom of their friends as well as from the malice of their enemies. It is surely for those to whose hands so priceless a heritage has been committed to prayerfully watch lest the tool should supersede the Faith itself, lest undue concern for the minute details arising from the administration of the Cause obscure the vision of its promoters, lest partiality, ambition, and worldliness tend in the course of time to becloud the radiance, stain the purity, and impair the effectiveness of the Faith of Bahá’u’lláh.

I have already referred in my previous communications of January 10, 1926, and February 12, 1927, to the perplexing yet highly significant situation that has arisen in Egypt as a result of the final judgment of the Muslim ecclesiastical court in that country pronounced against our Egyptian brethren, denouncing them as heretics, expelling them from their midst, and refusing them the application and benefits of the Muslim Law. I have also acquainted you with the difficulties with which they are faced, and the plans which they have conceived, in order to obtain from the Egyptian civil authorities a recognition of the independent status of their Faith. It must be explained, however, that in the Muslim countries of the Near and Middle East, with the exception of Turkey which has lately abolished all ecclesiastical courts under its rule, every recognized religious community has, in matters of personal status such as marriage, divorce and inheritance, its own ecclesiastical court, totally independent of the civil and criminal tribunals, there being in such instances no civil code promulgated by the government and embracing all the different religious communities. Hitherto regarded as a sect of Islám, the Bahá’ís of Egypt, who for the most part are of Muslim origin, and unable therefore to refer for purposes of marriage and divorce to the recognized religious tribunals of any other denomination, find themselves in consequence in a delicate and anomalous position. They have naturally resolved to refer their case to the Egyptian Government, and have prepared for this purpose a petition to be addressed to the head of the Egyptian Cabinet. In this document they have set forth the motives compelling them to seek recognition from their rulers, have asserted their readiness and their qualifications to exercise the functions of an independent Bahá’í court, have assured them of their implicit obedience and loyalty to the State, and of their abstinence from interference in the politics of their country. They have also decided to accompany the text of their petition with a copy of the judgment of the Court, with selections from Bahá’í writings, and with the document that sets forth the principles of their national constitution which, with few exceptions, is identical with the Declaration and By-laws promulgated by your Assembly.

I have insisted that the provisions of their constitution should, in all its details, conform to the text of the Declaration of Trust and By-laws which you have established, endeavoring thereby to preserve the uniformity which I feel is essential in all Bahá’í National Constitutions. I would like, therefore, in this connection to request of you what I have already intimated to them, that whatever amendments you may decide to introduce in the text of the Declaration and By-laws should be duly communicated to me, that I may take the necessary steps for the introduction of similar changes in the text of all other National Bahá’í Constitutions.

It will be readily admitted that in view of the peculiar privileges granted to recognized religious Communities in the Islamic countries of the Near and Middle East, the request which is to be submitted by the Bahá’í Egyptian National Assembly to the Government of Egypt is more substantial and far-reaching than what has already been granted by the Federal Authorities to your Assembly. For their petition is chiefly concerned with a formal request for recognition by the highest civil authorities in Egypt of the Egyptian National Spiritual Assembly as a recognized and independent Bahá’í court, free and able to execute and apply in all matters of personal status such laws and ordinances as have been promulgated by Bahá’u’lláh in the Kitáb-i-Aqdas.

I have asked them to approach informally the authorities concerned, and to make the fullest possible inquiry as a preliminary measure to the formal presentation of their historic petition. Any assistance which your Assembly, after careful deliberation, may find it advisable to offer to the valiant promoters of the Faith in that land will be deeply appreciated, and will serve to confirm the solidarity that characterizes the Bahá’í Communities of East and West. Whatever the outcome of this mighty issue—and none can fail to appreciate the incalculable possibilities of the present situation—we can rest assured that the guiding Hand that has released these forces will, in His inscrutable wisdom and by His omnipotent power, continue to shape and direct their course for the glory, the ultimate emancipation, and the unqualified recognition of His Faith.

Your true brother, Shoghi.

Haifa, Palestine. February 27, 1929.

To the beloved of the Lord and the handmaids of the Merciful throughout the West.

Dearly-beloved co-workers:

Amid the reports that have of late reached the Holy Land, most of which witness to the triumphant march of the Cause, a few seem to betray a certain apprehension regarding the validity of the institutions which stand inseparably associated with the Faith of Bahá’u’lláh. These expressed misgivings appear to be actuated by certain whisperings which have emanated from quarters which are either wholly misinformed regarding the fundamentals of the Bahá’í Revelation, or which deliberately contrive to sow the seeds of dissension in the hearts of the faithful.

Viewed in the light of past experience, the inevitable result of such futile attempts, however persistent and malicious they may be, is to contribute to a wider and deeper recognition by believers and unbelievers alike of the distinguishing features of the Faith proclaimed by Bahá’u’lláh. These challenging criticisms, whether or not dictated by malice, cannot but serve to galvanize the souls of its ardent supporters, and to consolidate the ranks of its faithful promoters. They will purge the Faith from those pernicious elements whose continued association with the believers tends to discredit the fair name of the Cause, and to tarnish the purity of its spirit. We should welcome, therefore, not only the open attacks which its avowed enemies persistently launch against it, but should also view as a blessing in disguise every storm of mischief with which they who apostatize their faith or claim to be its faithful exponents assail it from time to time. Instead of undermining the Faith, such assaults, both from within and from without, reinforce its foundations, and excite the intensity of its flame. Designed to becloud its radiance, they proclaim to all the world the exalted character of its precepts, the completeness of its unity, the uniqueness of its position, and the pervasiveness of its influence.

I do not feel for one moment that such clamor, mostly attributable to impotent rage against the resistless march of the Cause of God, can ever distress the valiant warriors of the Faith. For these heroic souls, whether they be contending in America’s impregnable stronghold, or struggling in the heart of Europe, and across the seas as far as the continent of Australasia, have already abundantly demonstrated the tenacity of their Faith and the abiding value of their conviction.

I feel it, however, incumbent upon me by virtue of the responsibility attached to the Guardianship of the Faith, to dwell more fully upon the essential character and the distinguishing features of that world order as conceived and proclaimed by Bahá’u’lláh. I feel impelled, at the present stage of the evolution of the Bahá’í Revelation, to state candidly and without any reservation, whatever I regard may tend to insure the preservation of the integrity of the nascent institutions of the Faith. I strongly feel the urge to elucidate certain facts, which would at once reveal to every fair-minded observer the unique character of that Divine Civilization the foundations of which the unerring hand of Bahá’u’lláh has laid, and the essential elements of which the Will and Testament of ‘Abdu’l-Bahá has disclosed. I consider it my duty to warn every beginner in the Faith that the promised glories of the Sovereignty which the Bahá’í teachings foreshadow, can be revealed only in the fullness of time, that the implications of the Aqdas and the Will of ‘Abdu’l-Bahá, as the twin repositories of the constituent elements of that Sovereignty, are too far-reaching for this generation to grasp and fully appreciate. I cannot refrain from appealing to them who stand identified with the Faith to disregard the prevailing notions and the fleeting fashions of the day, and to realize as never before that the exploded theories and the tottering institutions of present-day civilization must needs appear in sharp contrast with those God-given institutions which are destined to arise upon their ruin. I pray that they may realize with all their heart and soul the ineffable glory of their calling, the overwhelming responsibility of their mission, and the astounding immensity of their task.

For let every earnest upholder of the Cause of Bahá’u’lláh realize that the storms which this struggling Faith of God must needs encounter, as the process of the disintegration of society advances, shall be fiercer than any which it has already experienced. Let him be aware that so soon as the full measure of the stupendous claim of the Faith of Bahá’u’lláh comes to be recognized by those time-honored and powerful strongholds of orthodoxy, whose deliberate aim is to maintain their stranglehold over the thoughts and consciences of men, this infant Faith will have to contend with enemies more powerful and more insidious than the cruellest torture-mongers and the most fanatical clerics who have afflicted it in the past. What foes may not in the course of the convulsions that shall seize a dying civilization be brought into existence, who will reinforce the indignities which have already been heaped upon it!

We have only to refer to the warnings uttered by ‘Abdu’l-Bahá in order to realize the extent and character of the forces that are destined to contest with God’s holy Faith. In the darkest moments of His life, under ‘Abdu’l-Ḥamíd’s régime, when He stood ready to be deported to the most inhospitable regions of Northern Africa, and at a time when the auspicious light of the Bahá’í Revelation had only begun to break upon the West, He, in His parting message to the cousin of the Báb, uttered these prophetic and ominous words: “How great, how very great is the Cause! How very fierce the onslaught of all the peoples and kindreds of the earth. Ere long shall the clamor of the multitude throughout Africa, throughout America, the cry of the European and of the Turk, the groaning of India and China, be heard from far and near. One and all, they shall arise with all their power to resist His Cause. Then shall the knights of the Lord, assisted by His grace from on high, strengthened by faith, aided by the power of understanding, and reinforced by the legions of the Covenant, arise and make manifest the truth of the verse: ‘Behold the confusion that hath befallen the tribes of the defeated!’”

Stupendous as is the struggle which His words foreshadow, they also testify to the complete victory which the upholders of the Greatest Name are destined eventually to achieve. Peoples, nations, adherents of divers faiths, will jointly and successively arise to shatter its unity, to sap its force, and to degrade its holy name. They will assail not only the spirit which it inculcates, but the administration which is the channel, the instrument, the embodiment of that spirit. For as the authority with which Bahá’u’lláh has invested the future Bahá’í Commonwealth becomes more and more apparent, the fiercer shall be the challenge which from every quarter will be thrown at the verities it enshrines.

It behooves us, dear friends, to endeavor not only to familiarize ourselves with the essential features of this supreme Handiwork of Bahá’u’lláh, but also to grasp the fundamental difference existing between this world-embracing, divinely-appointed Order and the chief ecclesiastical organizations of the world, whether they pertain to the Church of Christ, or to the ordinances of the Muḥammadan Dispensation.

For those whose priceless privilege is to guard over, administer the affairs, and advance the interests of these Bahá’í institutions will have, sooner or later, to face this searching question: “Where and how does this Order established by Bahá’u’lláh, which to outward seeming is but a replica of the institutions established in Christianity and Islám, differ from them? Are not the twin institutions of the House of Justice and of the Guardianship, the institution of the Hands of the Cause of God, the institution of the national and local Assemblies, the institution of the Mashriqu’l-Adhkár, but different names for the institutions of the Papacy and the Caliphate, with all their attending ecclesiastical orders which the Christians and Moslems uphold and advocate? What can possibly be the agency that can safeguard these Bahá’í institutions, so strikingly resemblant, in some of their features, to those which have been reared by the Fathers of the Church and the Apostles of Muḥammad, from witnessing the deterioration in character, the breach of unity, and the extinction of influence, which have befallen all organized religious hierarchies? Why should they not eventually suffer the self-same fate that has overtaken the institutions which the successors of Christ and Muḥammad have reared?”

Upon the answer given to these challenging questions will, in a great measure, depend the success of the efforts which believers in every land are now exerting for the establishment of God’s kingdom upon the earth. Few will fail to recognize that the Spirit breathed by Bahá’u’lláh upon the world, and which is manifesting itself with varying degrees of intensity through the efforts consciously displayed by His avowed supporters and indirectly through certain humanitarian organizations, can never permeate and exercise an abiding influence upon mankind unless and until it incarnates itself in a visible Order, which would bear His name, wholly identify itself with His principles, and function in conformity with His laws. That Bahá’u’lláh in His Book of Aqdas, and later ‘Abdu’l-Bahá in His Will—a document which confirms, supplements, and correlates the provisions of the Aqdas—have set forth in their entirety those essential elements for the constitution of the world Bahá’í Commonwealth, no one who has read them will deny. According to these divinely-ordained administrative principles, the Dispensation of Bahá’u’lláh—the Ark of human salvation—must needs be modeled. From them, all future blessings must flow, and upon them its inviolable authority must ultimately rest.

For Bahá’u’lláh, we should readily recognize, has not only imbued mankind with a new and regenerating Spirit. He has not merely enunciated certain universal principles, or propounded a particular philosophy, however potent, sound and universal these may be. In addition to these He, as well as ‘Abdu’l-Bahá after Him, has, unlike the Dispensations of the past, clearly and specifically laid down a set of Laws, established definite institutions, and provided for the essentials of a Divine Economy. These are destined to be a pattern for future society, a supreme instrument for the establishment of the Most Great Peace, and the one agency for the unification of the world, and the proclamation of the reign of righteousness and justice upon the earth. Not only have they revealed all the directions required for the practical realization of those ideals which the Prophets of God have visualized, and which from time immemorial have inflamed the imagination of seers and poets in every age. They have also, in unequivocal and emphatic language, appointed those twin institutions of the House of Justice and of the Guardianship as their chosen Successors, destined to apply the principles, promulgate the laws, protect the institutions, adapt loyally and intelligently the Faith to the requirements of progressive society, and consummate the incorruptible inheritance which the Founders of the Faith have bequeathed to the world.

Should we look back upon the past, were we to search out the Gospel and the Qur’án, we will readily recognize that neither the Christian nor the Islamic Dispensations can offer a parallel either to the system of Divine Economy so thoroughly established by Bahá’u’lláh, or to the safeguards which He has provided for its preservation and advancement. Therein, I am profoundly convinced, lies the answer to those questions to which I have already referred.

None, I feel, will question the fact that the fundamental reason why the unity of the Church of Christ was irretrievably shattered, and its influence was in the course of time undermined, was that the Edifice which the Fathers of the Church reared after the passing of His First Apostle was an Edifice that rested in nowise upon the explicit directions of Christ Himself. The authority and features of their administration were wholly inferred, and indirectly derived, with more or less justification, from certain vague and fragmentary references which they found scattered amongst His utterances as recorded in the Gospel. Not one of the sacraments of the Church; not one of the rites and ceremonies which the Christian Fathers have elaborately devised and ostentatiously observed; not one of the elements of the severe discipline they rigorously imposed upon the primitive Christians; none of these reposed on the direct authority of Christ, or emanated from His specific utterances. Not one of these did Christ conceive, none did He specifically invest with sufficient authority to either interpret His Word, or to add to what He had not specifically enjoined.

For this reason, in later generations, voices were raised in protest against the self-appointed Authority which arrogated to itself privileges and powers which did not emanate from the clear text of the Gospel of Jesus Christ, and which constituted a grave departure from the spirit which that Gospel did inculcate. They argued with force and justification that the canons promulgated by the Councils of the Church were not divinely-appointed laws, but were merely human devices which did not even rest upon the actual utterances of Jesus. Their contention centered around the fact that the vague and inconclusive words, addressed by Christ to Peter, “Thou art Peter, and upon this rock I will build my Church,” could never justify the extreme measures, the elaborate ceremonials, the fettering creeds and dogmas, with which His successors have gradually burdened and obscured His Faith. Had it been possible for the Church Fathers, whose unwarranted authority was thus fiercely assailed from every side, to refute the denunciations heaped upon them by quoting specific utterances of Christ regarding the future administration of His Church, or the nature of the authority of His Successors, they would surely have been capable of quenching the flame of controversy, and preserving the unity of Christendom. The Gospel, however, the only repository of the utterances of Christ, afforded no such shelter to these harassed leaders of the Church, who found themselves helpless in the face of the pitiless onslaught of their enemy, and who eventually had to submit to the forces of schism which invaded their ranks.

In the Muḥammadan Revelation, however, although His Faith as compared with that of Christ was, so far as the administration of His Dispensation is concerned, more complete and more specific in its provisions, yet in the matter of succession, it gave no written, no binding and conclusive instructions to those whose mission was to propagate His Cause. For the text of the Qur’án, the ordinances of which regarding prayer, fasting, marriage, divorce, inheritance, pilgrimage, and the like, have after the revolution of thirteen hundred years remained intact and operative, gives no definite guidance regarding the Law of Succession, the source of all the dissensions, the controversies, and schisms which have dismembered and discredited Islám.

Not so with the Revelation of Bahá’u’lláh. Unlike the Dispensation of Christ, unlike the Dispensation of Muḥammad, unlike all the Dispensations of the past, the apostles of Bahá’u’lláh in every land, wherever they labor and toil, have before them in clear, in unequivocal and emphatic language, all the laws, the regulations, the principles, the institutions, the guidance, they require for the prosecution and consummation of their task. Both in the administrative provisions of the Bahá’í Dispensation, and in the matter of succession, as embodied in the twin institutions of the House of Justice and of the Guardianship, the followers of Bahá’u’lláh can summon to their aid such irrefutable evidences of Divine Guidance that none can resist, that none can belittle or ignore. Therein lies the distinguishing feature of the Bahá’í Revelation. Therein lies the strength of the unity of the Faith, of the validity of a Revelation that claims not to destroy or belittle previous Revelations, but to connect, unify, and fulfill them. This is the reason why Bahá’u’lláh and ‘Abdu’l-Bahá have both revealed and even insisted upon certain details in connection with the Divine Economy which they have bequeathed to us, their followers. This is why such an emphasis has been placed in their Will and Testament upon the powers and prerogatives of the ministers of their Faith.

For nothing short of the explicit directions of their Book, and the surprisingly emphatic language with which they have clothed the provisions of their Will, could possibly safeguard the Faith for which they have both so gloriously labored all their lives. Nothing short of this could protect it from the heresies and calumnies with which denominations, peoples, and governments have endeavored, and will, with increasing vigor, endeavor to assail it in future.

We should also bear in mind that the distinguishing character of the Bahá’í Revelation does not solely consist in the completeness and unquestionable validity of the Dispensation which the teachings of Bahá’u’lláh and ‘Abdu’l-Bahá have established. Its excellence lies also in the fact that those elements which in past Dispensations have, without the least authority from their Founders, been a source of corruption and of incalculable harm to the Faith of God, have been strictly excluded by the clear text of Bahá’u’lláh’s writings. Those unwarranted practices, in connection with the sacrament of baptism, of communion, of confession of sins, of asceticism, of priestly domination, of elaborate ceremonials, of holy war and of polygamy, have one and all been rigidly suppressed by the Pen of Bahá’u’lláh; whilst the rigidity and rigor of certain observances, such as fasting, which are necessary to the devotional life of the individual, have been considerably abated.

It should also be borne in mind that the machinery of the Cause has been so fashioned, that whatever is deemed necessary to incorporate into it in order to keep it in the forefront of all progressive movements, can, according to the provisions made by Bahá’u’lláh, be safely embodied therein. To this testify the words of Bahá’u’lláh, as recorded in the Eighth Leaf of the exalted Paradise: “It is incumbent upon the Trustees of the House of Justice to take counsel together regarding those things which have not outwardly been revealed in the Book, and to enforce that which is agreeable to them. God will verily inspire them with whatsoever He willeth, and He, verily, is the Provider, the Omniscient.” Not only has the House of Justice been invested by Bahá’u’lláh with the authority to legislate whatsoever has not been explicitly and outwardly recorded in His holy Writ, upon it has also been conferred by the Will and Testament of ‘Abdu’l-Bahá the right and power to abrogate, according to the changes and requirements of the time, whatever has been already enacted and enforced by a preceding House of Justice. In this connection, He revealed the following in His Will: “And inasmuch as the House of Justice hath power to enact laws that are not expressly recorded in the Book and bear upon daily transactions, so also it hath power to repeal the same. Thus for example, the House of Justice enacteth today a certain law and enforceth it, and a hundred years hence, circumstances having profoundly changed and the conditions having altered, another House of Justice will then have power, according to the exigencies of the time, to alter that law. This it can do because that law formeth no part of the divine explicit text. The House of Justice is both the initiator and the abrogator of its own laws.” Such is the immutability of His revealed Word. Such is the elasticity which characterizes the functions of His appointed ministers. The first preserves the identity of His Faith, and guards the integrity of His law. The second enables it, even as a living organism, to expand and adapt itself to the needs and requirements of an ever-changing society.

Dear friends! Feeble though our Faith may now appear in the eyes of men, who either denounce it as an offshoot of Islám, or contemptuously ignore it as one more of those obscure sects that abound in the West, this priceless gem of Divine Revelation, now still in its embryonic state, shall evolve within the shell of His law, and shall forge ahead, undivided and unimpaired, till it embraces the whole of mankind. Only those who have already recognized the supreme station of Bahá’u’lláh, only those whose hearts have been touched by His love, and have become familiar with the potency of His spirit, can adequately appreciate the value of this Divine Economy—His inestimable gift to mankind.

Leaders of religion, exponents of political theories, governors of human institutions, who at present are witnessing with perplexity and dismay the bankruptcy of their ideas, and the disintegration of their handiwork, would do well to turn their gaze to the Revelation of Bahá’u’lláh, and to meditate upon the World Order which, lying enshrined in His teachings, is slowly and imperceptibly rising amid the welter and chaos of present-day civilization. They need have no doubt or anxiety regarding the nature, the origin or validity of the institutions which the adherents of the Faith are building up throughout the world. For these lie embedded in the teachings themselves, unadulterated and unobscured by unwarrantable inferences, or unauthorized interpretations of His Word.

How pressing and sacred the responsibility that now weighs upon those who are already acquainted with these teachings! How glorious the task of those who are called upon to vindicate their truth, and demonstrate their practicability to an unbelieving world! Nothing short of an immovable conviction in their divine origin, and their uniqueness in the annals of religion; nothing short of an unwavering purpose to execute and apply them to the administrative machinery of the Cause, can be sufficient to establish their reality, and insure their success. How vast is the Revelation of Bahá’u’lláh! How great the magnitude of His blessings showered upon humanity in this day! And yet, how poor, how inadequate our conception of their significance and glory! This generation stands too close to so colossal a Revelation to appreciate, in their full measure, the infinite possibilities of His Faith, the unprecedented character of His Cause, and the mysterious dispensations of His Providence.

In the Íqán, Bahá’u’lláh, wishing to emphasize the transcendent character of this new Day of God, reinforces the strength of His argument by His reference to the text of a correct and authorized tradition, which reveals the following: “Knowledge is twenty and seven letters. All that the Prophets have revealed are two letters thereof. No man thus far hath known more than these two letters. But when the Qá’im shall arise, He will cause the remaining twenty and five letters to be made manifest.” And then immediately follow these confirming and illuminating words of Bahá’u’lláh: “Consider: He hath declared knowledge to consist of twenty and seven letters, and regarded all the prophets, from Adam even unto Muḥammad, the ‘seal,’ as expounders of only two letters thereof. He also saith that the Qá’im will reveal all the remaining twenty and five letters. Behold from this utterance how great and lofty is His station! His rank excelleth that of all the prophets, and His revelation transcendeth the comprehension and understanding of all their chosen ones. A revelation, of which the prophets of God, His saints and chosen ones have either not been informed or which, in pursuance of God’s inscrutable decree, they have not disclosed—such a revelation, these vile and villainous people have sought to measure with their own deficient minds, their own deficient learning and understanding.”

In another passage of the same Book, Bahá’u’lláh, referring to the transformation effected by every Revelation in the ways, thoughts and manners of the people, reveals these words: “Is not the object of every Revelation to effect a transformation in the whole character of mankind, a transformation that shall manifest itself, both outwardly and inwardly, that shall affect both its inner life and external conditions? For if the character of mankind be not changed, the futility of God’s universal Manifestations would be apparent.”

Did not Christ Himself, addressing His disciples, utter these words: “I have yet many things to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit of Truth, is come, He will guide you into all truth”?

From the text of this recognized tradition, as well as from the words of Christ, as attested by the Gospel, every unprejudiced observer will readily apprehend the magnitude of the Faith which Bahá’u’lláh has revealed, and recognize the staggering weight of the claim He has advanced. No wonder if ‘Abdu’l-Bahá has portrayed in such lurid colors the fierceness of the agitation that shall center in the days to come round the nascent institutions of the Faith. We can now but faintly discern the beginnings of that turmoil which the rise and ascendancy of the Cause of God is destined to cast in the world.

Whether in the ferocious and insidious campaign of repression and cruelty which the rulers of Russia have launched against the upholders of the Faith under their rule; whether in the unyielding animosity with which the Shiites of Islám are trampling upon the sacred rights of the adherents of the Cause in connection with Bahá’u’lláh’s house in Baghdád; whether in the impotent rage which has impelled the ecclesiastical leaders of the Sunnite sect of Islám to expel our Egyptian brethren from their midst—in all of these we can perceive the manifestations of the relentless hate which peoples, religions, and governments entertain for so pure, so innocent, so glorious a Faith.

Ours is the duty to ponder these things in our heart, to strive to widen our vision, and to deepen our comprehension of this Cause, and to arise, resolutely and unreservedly, to play our part, however small, in this greatest drama of the world’s spiritual history.

Your brother and co-worker, Shoghi.

Haifa, Palestine, March 21, 1930.

Fellow-believers in the Faith of Bahá’u’lláh:

The inexorable march of recent events has carried humanity so near to the goal foreshadowed by Bahá’u’lláh that no responsible follower of His Faith, viewing on all sides the distressing evidences of the world’s travail, can remain unmoved at the thought of its approaching deliverance.

It would not seem inappropriate, at a time when we are commemorating the world over the termination of the first decade since ‘Abdu’l-Bahá’s sudden removal from our midst, to ponder, in the light of the teachings bequeathed by Him to the world, such events as have tended to hasten the gradual emergence of the World Order anticipated by Bahá’u’lláh.

Ten years ago, this very day, there flashed upon the world the news of the passing of Him Who alone, through the ennobling influence of His love, strength and wisdom, could have proved its stay and solace in the many afflictions it was destined to suffer.

How well we, the little band of His avowed supporters who lay claim to have recognized the Light that shone within Him, can still remember His repeated allusions, in the evening of His earthly life, to the tribulation and turmoil with which an unregenerate humanity was to be increasingly afflicted. How poignantly some of us can recall His pregnant remarks, in the presence of the pilgrims and visitors who thronged His doors on the morrow of the jubilant celebrations that greeted the termination of the World War—a war, which by the horrors it evoked, the losses it entailed and the complications it engendered, was destined to exert so far-reaching an influence on the fortunes of mankind. How serenely, yet how powerfully, He stressed the cruel deception which a Pact, hailed by peoples and nations as the embodiment of triumphant justice and the unfailing instrument of an abiding peace, held in store for an unrepented humanity. Peace, Peace, how often we heard Him remark, the lips of potentates and peoples unceasingly proclaim, whereas the fire of unquenched hatreds still smoulders in their hearts. How often we heard Him raise His voice, whilst the tumult of triumphant enthusiasm was still at its height and long before the faintest misgivings could have been felt or expressed, confidently declaring that the Document, extolled as the Charter of a liberated humanity, contained within itself seeds of such bitter deception as would further enslave the world. How abundant are now the evidences that attest the perspicacity of His unerring judgment!

Ten years of unceasing turmoil, so laden with anguish, so fraught with incalculable consequences to the future of civilization, have brought the world to the verge of a calamity too awful to contemplate. Sad indeed is the contrast between the manifestations of confident enthusiasm in which the Plenipotentiaries at Versailles so freely indulged and the cry of unconcealed distress which victors and vanquished alike are now raising in the hour of bitter delusion.

Neither the force which the framers and guarantors of the Peace Treaties have mustered, nor the lofty ideals which originally animated the author of the Covenant of the League of Nations, have proved a sufficient bulwark against the forces of internal disruption with which a structure so laboriously contrived had been consistently assailed. Neither the provisions of the so-called Settlement which the victorious Powers have sought to impose, nor the machinery of an institution which America’s illustrious and far-seeing President had conceived, have proved, either in conception or practice, adequate instruments to ensure the integrity of the Order they had striven to establish. “The ills from which the world now suffers,” wrote ‘Abdu’l-Bahá in January, 1920, “will multiply; the gloom which envelops it will deepen. The Balkans will remain discontented. Its restlessness will increase. The vanquished Powers will continue to agitate. They will resort to every measure that may rekindle the flame of war. Movements, newly-born and world-wide in their range, will exert their utmost effort for the advancement of their designs. The Movement of the Left will acquire great importance. Its influence will spread.”

Economic distress, since those words were written, together with political confusion, financial upheavals, religious restlessness and racial animosities, seem to have conspired to add immeasurably to the burdens under which an impoverished, a war-weary world is groaning. Such has been the cumulative effect of these successive crises, following one another with such bewildering rapidity, that the very foundations of society are trembling. The world, to whichever continent we turn our gaze, to however remote a region our survey may extend, is everywhere assailed by forces it can neither explain nor control.

Europe, hitherto regarded as the cradle of a highly-vaunted civilization, as the torch-bearer of liberty and the mainspring of the forces of world industry and commerce, stands bewildered and paralyzed at the sight of so tremendous an upheaval. Long-cherished ideals in the political no less than in the economic sphere of human activity are being severely tested under the pressure of reactionary forces on one hand and of an insidious and persistent radicalism on the other. From the heart of Asia distant rumblings, ominous and insistent, portend the steady onslaught of a creed which, by its negation of God, His Laws and Principles, threatens to disrupt the foundations of human society. The clamor of a nascent nationalism, coupled with a recrudescence of skepticism and unbelief, come as added misfortunes to a continent hitherto regarded as the symbol of age-long stability and undisturbed resignation. From darkest Africa the first stirrings of a conscious and determined revolt against the aims and methods of political and economic imperialism can be increasingly discerned, adding their share to the growing vicissitudes of a troubled age. Not even America, which until very recently prided itself on its traditional policy of aloofness and the self-contained character of its economy, the invulnerability of its institutions and the evidences of its growing prosperity and prestige, has been able to resist the impelling forces that have swept her into the vortex of an economic hurricane that now threatens to impair the basis of her own industrial and economic life. Even far-away Australia, which, owing to its remoteness from the storm-centers of Europe, would have been expected to be immune from the trials and torments of an ailing continent, has been caught in this whirlpool of passion and strife, impotent to extricate herself from their ensnaring influence.

Never indeed have there been such widespread and basic upheavals, whether in the social, economic or political spheres of human activity as those now going on in different parts of the world. Never have there been so many and varied sources of danger as those that now threaten the structure of society. The following words of Bahá’u’lláh are indeed significant as we pause to reflect upon the present state of a strangely disordered world: “How long will humanity persist in its waywardness? How long will injustice continue? How long is chaos and confusion to reign amongst men? How long will discord agitate the face of society? The winds of despair are, alas, blowing from every direction, and the strife that divides and afflicts the human race is daily increasing. The signs of impending convulsions and chaos can now be discerned, inasmuch as the prevailing order appears to be lamentably defective.”

The disquieting influence of over thirty million souls living under minority conditions throughout the continent of Europe; the vast and ever-swelling army of the unemployed with its crushing burden and demoralizing influence on governments and peoples; the wicked, unbridled race of armaments swallowing an ever-increasing share of the substance of already impoverished nations; the utter demoralization from which the international financial markets are now increasingly suffering; the onslaught of secularism invading what has hitherto been regarded as the impregnable strongholds of Christian and Muslim orthodoxy—these stand out as the gravest symptoms that bode ill for the future stability of the structure of modern civilization. Little wonder if one of Europe’s préeminent thinkers, honored for his wisdom and restraint, should have been forced to make so bold an assertion: “The world is passing through the gravest crisis in the history of civilization.” “We stand,” writes another, “before either a world catastrophe, or perhaps before the dawn of a greater era of truth and wisdom.” “It is in such times,” he adds, “that religions have perished and are born.”

Might we not already discern, as we scan the political horizon, the alignment of those forces that are dividing afresh the continent of Europe into camps of potential combatants, determined upon a contest that may mark, unlike the last war, the end of an epoch, a vast epoch, in the history of human evolution? Are we, the privileged custodians of a priceless Faith, called upon to witness a cataclysmical change, politically as fundamental and spiritually as beneficent as that which precipitated the fall of the Roman Empire in the West? Might it not happen—every vigilant adherent of the Faith of Bahá’u’lláh might well pause to reflect—that out of this world eruption there may stream forces of such spiritual energy as shall recall, nay eclipse, the splendor of those signs and wonders that accompanied the establishment of the Faith of Jesus Christ? Might there not emerge out of the agony of a shaken world a religious revival of such scope and power as to even transcend the potency of those world-directing forces with which the Religions of the Past have, at fixed intervals and according to an inscrutable Wisdom, revived the fortunes of declining ages and peoples? Might not the bankruptcy of this present, this highly-vaunted materialistic civilization, in itself clear away the choking weeds that now hinder the unfoldment and future efflorescence of God’s struggling Faith?

Let Bahá’u’lláh Himself shed the illumination of His words upon our path as we steer our course amid the pitfalls and miseries of this troubled age. More than fifty years ago, in a world far removed from the ills and trials that now torment it, there flowed from His Pen these prophetic words: “The world is in travail and its agitation waxeth day by day. Its face is turned towards waywardness and unbelief. Such shall be its plight that to disclose it now would not be meet and seemly. Its perversity will long continue. And when the appointed hour is come, there shall suddenly appear that which shall cause the limbs of mankind to quake. Then and only then will the Divine Standard be unfurled and the Nightingale of Paradise warble its melody.”

Dearly-beloved friends! Humanity, whether viewed in the light of man’s individual conduct or in the existing relationships between organized communities and nations, has, alas, strayed too far and suffered too great a decline to be redeemed through the unaided efforts of the best among its recognized rulers and statesmen—however disinterested their motives, however concerted their action, however unsparing in their zeal and devotion to its cause. No scheme which the calculations of the highest statesmanship may yet devise; no doctrine which the most distinguished exponents of economic theory may hope to advance; no principle which the most ardent of moralists may strive to inculcate, can provide, in the last resort, adequate foundations upon which the future of a distracted world can be built. No appeal for mutual tolerance which the worldly-wise might raise, however compelling and insistent, can calm its passions or help restore its vigor. Nor would any general scheme of mere organized international cöoperation, in whatever sphere of human activity, however ingenious in conception, or extensive in scope, succeed in removing the root cause of the evil that has so rudely upset the equilibrium of present-day society. Not even, I venture to assert, would the very act of devising the machinery required for the political and economic unification of the world—a principle that has been increasingly advocated in recent times—provide in itself the antidote against the poison that is steadily undermining the vigor of organized peoples and nations. What else, might we not confidently affirm, but the unreserved acceptance of the Divine Program enunciated, with such simplicity and force as far back as sixty years ago, by Bahá’u’lláh, embodying in its essentials God’s divinely appointed scheme for the unification of mankind in this age, coupled with an indomitable conviction in the unfailing efficacy of each and all of its provisions, is eventually capable of withstanding the forces of internal disintegration which, if unchecked, must needs continue to eat into the vitals of a despairing society. It is towards this goal—the goal of a new World Order, Divine in origin, all-embracing in scope, equitable in principle, challenging in its features—that a harassed humanity must strive.

To claim to have grasped all the implications of Bahá’u’lláh’s prodigious scheme for world-wide human solidarity, or to have fathomed its import, would be presumptuous on the part of even the declared supporters of His Faith. To attempt to visualize it in all its possibilities, to estimate its future benefits, to picture its glory, would be premature at even so advanced a stage in the evolution of mankind.

All we can reasonably venture to attempt is to strive to obtain a glimpse of the first streaks of the promised Dawn that must, in the fullness of time, chase away the gloom that has encircled humanity. All we can do is to point out, in their broadest outlines, what appear to us to be the guiding principles underlying the World Order of Bahá’u’lláh, as amplified and enunciated by ‘Abdu’l-Bahá, the Center of His Covenant with all mankind and the appointed Interpreter and Expounder of His Word.

That the unrest and suffering afflicting the mass of mankind are in no small measure the direct consequences of the World War and are attributable to the unwisdom and shortsightedness of the framers of the Peace Treaties only a biased mind can refuse to admit. That the financial obligations contracted in the course of the war, as well as the imposition of a staggering burden of reparations upon the vanquished, have, to a very great extent, been responsible for the maldistribution and consequent shortage of the world’s monetary gold supply, which in turn has, to a very great measure, accentuated the phenomenal fall in prices and thereby relentlessly increased the burdens of impoverished countries, no impartial mind would question. That inter-governmental debts have imposed a severe strain on the masses of the people in Europe, have upset the equilibrium of national budgets, have crippled national industries, and led to an increase in the number of the unemployed, is no less apparent to an unprejudiced observer. That the spirit of vindictiveness, of suspicion, of fear and rivalry, engendered by the war, and which the provisions of the Peace Treaties have served to perpetuate and foster, has led to an enormous increase of national competitive armaments, involving during the last year the aggregate expenditure of no less than a thousand million pounds, which in turn has accentuated the effects of the world-wide depression, is a truth that even the most superficial observer will readily admit. That a narrow and brutal nationalism, which the post-war theory of self-determination has served to reinforce, has been chiefly responsible for the policy of high and prohibitive tariffs, so injurious to the healthy flow of international trade and to the mechanism of international finance, is a fact which few would venture to dispute.

It would be idle, however, to contend that the war, with all the losses it involved, the passions it aroused and the grievances it left behind, has solely been responsible for the unprecedented confusion into which almost every section of the civilized world is plunged at present. Is it not a fact—and this is the central idea I desire to emphasize—that the fundamental cause of this world unrest is attributable, not so much to the consequences of what must sooner or later come to be regarded as a transitory dislocation in the affairs of a continually changing world, but rather to the failure of those into whose hands the immediate destinies of peoples and nations have been committed, to adjust their system of economic and political institutions to the imperative needs of a rapidly evolving age? Are not these intermittent crises that convulse present-day society due primarily to the lamentable inability of the world’s recognized leaders to read aright the signs of the times, to rid themselves once for all of their preconceived ideas and fettering creeds, and to reshape the machinery of their respective governments according to those standards that are implicit in Bahá’u’lláh’s supreme declaration of the Oneness of Mankind—the chief and distinguishing feature of the Faith He proclaimed? For the principle of the Oneness of Mankind, the cornerstone of Bahá’u’lláh’s world-embracing dominion, implies nothing more nor less than the enforcement of His scheme for the unification of the world—the scheme to which we have already referred. “In every Dispensation,” writes ‘Abdu’l-Bahá, “the light of Divine Guidance has been focussed upon one central theme.... In this wondrous Revelation, this glorious century, the foundation of the Faith of God and the distinguishing feature of His Law is the consciousness of the Oneness of Mankind.”

How pathetic indeed are the efforts of those leaders of human institutions who, in utter disregard of the spirit of the age, are striving to adjust national processes, suited to the ancient days of self-contained nations, to an age which must either achieve the unity of the world, as adumbrated by Bahá’u’lláh, or perish. At so critical an hour in the history of civilization it behooves the leaders of all the nations of the world, great and small, whether in the East or in the West, whether victors or vanquished, to give heed to the clarion call of Bahá’u’lláh and, thoroughly imbued with a sense of world solidarity, the sine quà non of loyalty to His Cause, arise manfully to carry out in its entirety the one remedial scheme He, the Divine Physician, has prescribed for an ailing humanity. Let them discard, once for all, every preconceived idea, every national prejudice, and give heed to the sublime counsel of ‘Abdu’l-Bahá, the authorized Expounder of His teachings. You can best serve your country, was ‘Abdu’l-Bahá’s rejoinder to a high official in the service of the federal government of the United States of America, who had questioned Him as to the best manner in which he could promote the interests of his government and people, if you strive, in your capacity as a citizen of the world, to assist in the eventual application of the principle of federalism underlying the government of your own country to the relationships now existing between the peoples and nations of the world.

In The Secret of Divine Civilization (The Mysterious Forces of Civilization), ‘Abdu’l-Bahá’s outstanding contribution to the future reorganization of the world, we read the following:

“True civilization will unfurl its banner in the midmost heart of the world whenever a certain number of its distinguished and high-minded sovereigns—the shining exemplars of devotion and determination—shall, for the good and happiness of all mankind, arise, with firm resolve and clear vision, to establish the Cause of Universal Peace. They must make the Cause of Peace the object of general consultation, and seek by every means in their power to establish a Union of the nations of the world. They must conclude a binding treaty and establish a covenant, the provisions of which shall be sound, inviolable and definite. They must proclaim it to all the world and obtain for it the sanction of all the human race. This supreme and noble undertaking—the real source of the peace and well-being of all the world—should be regarded as sacred by all that dwell on earth. All the forces of humanity must be mobilized to ensure the stability and permanence of this Most Great Covenant. In this all-embracing Pact the limits and frontiers of each and every nation should be clearly fixed, the principles underlying the relations of governments towards one another definitely laid down, and all international agreements and obligations ascertained. In like manner, the size of the armaments of every government should be strictly limited, for if the preparations for war and the military forces of any nation should be allowed to increase, they will arouse the suspicion of others. The fundamental principle underlying this solemn Pact should be so fixed that if any government later violate any one of its provisions, all the governments on earth should arise to reduce it to utter submission, nay the human race as a whole should resolve, with every power at its disposal, to destroy that government. Should this greatest of all remedies be applied to the sick body of the world, it will assuredly recover from its ills and will remain eternally safe and secure.”

“A few,” He further adds, “unaware of the power latent in human endeavor, consider this matter as highly impracticable, nay even beyond the scope of man’s utmost efforts. Such is not the case, however. On the contrary, thanks to the unfailing grace of God, the loving-kindness of His favored ones, the unrivaled endeavors of wise and capable souls, and the thoughts and ideas of the peerless leaders of this age, nothing whatsoever can be regarded as unattainable. Endeavor, ceaseless endeavor, is required. Nothing short of an indomitable determination can possibly achieve it. Many a cause which past ages have regarded as purely visionary, yet in this day has become most easy and practicable. Why should this most great and lofty Cause—the day-star of the firmament of true civilization and the cause of the glory, the advancement, the well-being and the success of all humanity—be regarded as impossible of achievement? Surely the day will come when its beauteous light shall shed illumination upon the assemblage of man.”

In one of His Tablets ‘Abdu’l-Bahá, elucidating further His noble theme, reveals the following:

“In cycles gone by, though harmony was established, yet, owing to the absence of means, the unity of all mankind could not have been achieved. Continents remained widely divided, nay even among the peoples of one and the same continent association and interchange of thought were well nigh impossible. Consequently intercourse, understanding and unity amongst all the peoples and kindreds of the earth were unattainable. In this day, however, means of communication have multiplied, and the five continents of the earth have virtually merged into one.... In like manner all the members of the human family, whether peoples or governments, cities or villages, have become increasingly interdependent. For none is self-sufficiency any longer possible, inasmuch as political ties unite all peoples and nations, and the bonds of trade and industry, of agriculture and education, are being strengthened every day. Hence the unity of all mankind can in this day be achieved. Verily this is none other but one of the wonders of this wondrous age, this glorious century. Of this past ages have been deprived, for this century—the century of light—has been endowed with unique and unprecedented glory, power and illumination. Hence the miraculous unfolding of a fresh marvel every day. Eventually it will be seen how bright its candles will burn in the assemblage of man.

“Behold how its light is now dawning upon the world’s darkened horizon. The first candle is unity in the political realm, the early glimmerings of which can now be discerned. The second candle is unity of thought in world undertakings, the consummation of which will ere long be witnessed. The third candle is unity in freedom which will surely come to pass. The fourth candle is unity in religion which is the corner-stone of the foundation itself, and which, by the power of God, will be revealed in all its splendor. The fifth candle is the unity of nations—a unity which in this century will be securely established, causing all the peoples of the world to regard themselves as citizens of one common fatherland. The sixth candle is unity of races, making of all that dwell on earth peoples and kindreds of one race. The seventh candle is unity of language, i.e., the choice of a universal tongue in which all peoples will be instructed and converse. Each and every one of these will inevitably come to pass, inasmuch as the power of the Kingdom of God will aid and assist in their realization.”

Over sixty years ago, in His Tablet to Queen Victoria, Bahá’u’lláh, addressing “the concourse of the rulers of the earth,” revealed the following:

“Take ye counsel together, and let your concern be only for that which profiteth mankind and bettereth the condition thereof.... Regard the world as the human body which, though created whole and perfect, has been afflicted, through divers causes, with grave ills and maladies. Not for one day did it rest, nay its sicknesses waxed more severe, as it fell under the treatment of unskilled physicians who have spurred on the steed of their worldly desires and have erred grievously. And if at one time, through the care of an able physician, a member of that body was healed, the rest remained afflicted as before. Thus informeth you the All-Knowing, the All-Wise.... That which the Lord hath ordained as the sovereign remedy and mightiest instrument for the healing of all the world is the union of all its peoples in one universal Cause, one common Faith. This can in no wise be achieved except through the power of a skilled, an all-powerful and inspired Physician. This verily is the truth, and all else naught but error.”

In a further passage Bahá’u’lláh adds these words: “We see you adding every year unto your expenditures and laying the burden thereof on the people whom ye rule; this verily is naught but grievous injustice. Fear the sighs and tears of this Wronged One, and burden not your peoples beyond that which they can endure.... Be reconciled among yourselves, that ye may need armaments no more save in a measure to safeguard your territories and dominions. Be united, O concourse of the sovereigns of the world, for thereby will the tempest of discord be stilled amongst you and your peoples find rest. Should any one among you take up arms against another, rise ye all against him, for this is naught but manifest justice.”

What else could these weighty words signify if they did not point to the inevitable curtailment of unfettered national sovereignty as an indispensable preliminary to the formation of the future Commonwealth of all the nations of the world? Some form of a world super-state must needs be evolved, in whose favor all the nations of the world will have willingly ceded every claim to make war, certain rights to impose taxation and all rights to maintain armaments, except for purposes of maintaining internal order within their respective dominions. Such a state will have to include within its orbit an international executive adequate to enforce supreme and unchallengeable authority on every recalcitrant member of the commonwealth; a world parliament whose members shall be elected by the people in their respective countries and whose election shall be confirmed by their respective governments; and a supreme tribunal whose judgment will have a binding effect even in such cases where the parties concerned did not voluntarily agree to submit their case to its consideration. A world community in which all economic barriers will have been permanently demolished and the interdependence of Capital and Labor definitely recognized; in which the clamor of religious fanaticism and strife will have been forever stilled; in which the flame of racial animosity will have been finally extinguished; in which a single code of international law—the product of the considered judgment of the world’s federated representatives—shall have as its sanction the instant and coercive intervention of the combined forces of the federated units; and finally a world community in which the fury of a capricious and militant nationalism will have been transmuted into an abiding consciousness of world citizenship—such indeed, appears, in its broadest outline, the Order anticipated by Bahá’u’lláh, an Order that shall come to be regarded as the fairest fruit of a slowly maturing age.

“The Tabernacle of Unity,” Bahá’u’lláh proclaims in His message to all mankind, “has been raised; regard ye not one another as strangers.... Of one tree are all ye the fruit and of one bough the leaves.... The world is but one country and mankind its citizens.... Let not a man glory in that he loves his country; let him rather glory in this, that he loves his kind.”

Let there be no misgivings as to the animating purpose of the world-wide Law of Bahá’u’lláh. Far from aiming at the subversion of the existing foundations of society, it seeks to broaden its basis, to remold its institutions in a manner consonant with the needs of an ever-changing world. It can conflict with no legitimate allegiances, nor can it undermine essential loyalties. Its purpose is neither to stifle the flame of a sane and intelligent patriotism in men’s hearts, nor to abolish the system of national autonomy so essential if the evils of excessive centralization are to be avoided. It does not ignore, nor does it attempt to suppress, the diversity of ethnical origins, of climate, of history, of language and tradition, of thought and habit, that differentiate the peoples and nations of the world. It calls for a wider loyalty, for a larger aspiration than any that has animated the human race. It insists upon the subordination of national impulses and interests to the imperative claims of a unified world. It repudiates excessive centralization on one hand, and disclaims all attempts at uniformity on the other. Its watchword is unity in diversity such as ‘Abdu’l-Bahá Himself has explained:

“Consider the flowers of a garden. Though differing in kind, color, form and shape, yet, inasmuch as they are refreshed by the waters of one spring, revived by the breath of one wind, invigorated by the rays of one sun, this diversity increaseth their charm and addeth unto their beauty. How unpleasing to the eye if all the flowers and plants, the leaves and blossoms, the fruit, the branches and the trees of that garden were all of the same shape and color! Diversity of hues, form and shape enricheth and adorneth the garden, and heighteneth the effect thereof. In like manner, when divers shades of thought, temperament and character, are brought together under the power and influence of one central agency, the beauty and glory of human perfection will be revealed and made manifest. Naught but the celestial potency of the Word of God, which ruleth and transcendeth the realities of all things, is capable of harmonizing the divergent thoughts, sentiments, ideas and convictions of the children of men.”

The call of Bahá’u’lláh is primarily directed against all forms of provincialism, all insularities and prejudices. If long-cherished ideals and time-honored institutions, if certain social assumptions and religious formulae have ceased to promote the welfare of the generality of mankind, if they no longer minister to the needs of a continually evolving humanity, let them be swept away and relegated to the limbo of obsolescent and forgotten doctrines. Why should these, in a world subject to the immutable law of change and decay, be exempt from the deterioration that must needs overtake every human institution? For legal standards, political and economic theories are solely designed to safeguard the interests of humanity as a whole, and not humanity to be crucified for the preservation of the integrity of any particular law or doctrine.

Let there be no mistake. The principle of the Oneness of Mankind—the pivot round which all the teachings of Bahá’u’lláh revolve —is no mere outburst of ignorant emotionalism or an expression of vague and pious hope. Its appeal is not to be merely identified with a reawakening of the spirit of brotherhood and good-will among men, nor does it aim solely at the fostering of harmonious cöoperation among individual peoples and nations. Its implications are deeper, its claims greater than any which the Prophets of old were allowed to advance. Its message is applicable not only to the individual, but concerns itself primarily with the nature of those essential relationships that must bind all the states and nations as members of one human family. It does not constitute merely the enunciation of an ideal, but stands inseparably associated with an institution adequate to embody its truth, demonstrate its validity, and perpetuate its influence. It implies an organic change in the structure of present-day society, a change such as the world has not yet experienced. It constitutes a challenge, at once bold and universal, to outworn shibboleths of national creeds—creeds that have had their day and which must, in the ordinary course of events as shaped and controlled by Providence, give way to a new gospel, fundamentally different from, and infinitely superior to, what the world has already conceived. It calls for no less than the reconstruction and the demilitarization of the whole civilized world—a world organically unified in all the essential aspects of its life, its political machinery, its spiritual aspiration, its trade and finance, its script and language, and yet infinite in the diversity of the national characteristics of its federated units.

It represents the consummation of human evolution—an evolution that has had its earliest beginnings in the birth of family life, its subsequent development in the achievement of tribal solidarity, leading in turn to the constitution of the city-state, and expanding later into the institution of independent and sovereign nations.

The principle of the Oneness of Mankind, as proclaimed by Bahá’u’lláh, carries with it no more and no less than a solemn assertion that attainment to this final stage in this stupendous evolution is not only necessary but inevitable, that its realization is fast approaching, and that nothing short of a power that is born of God can succeed in establishing it.

So marvellous a conception finds its earliest manifestations in the efforts consciously exerted and the modest beginnings already achieved by the declared adherents of the Faith of Bahá’u’lláh who, conscious of the sublimity of their calling and initiated into the ennobling principles of His Administration, are forging ahead to establish His Kingdom on this earth. It has its indirect manifestations in the gradual diffusion of the spirit of world solidarity which is spontaneously arising out of the welter of a disorganized society.

It would be stimulating to follow the history of the growth and development of this lofty conception which must increasingly engage the attention of the responsible custodians of the destinies of peoples and nations. To the states and principalities just emerging from the welter of the great Napoleonic upheaval, whose chief preoccupation was either to recover their rights to an independent existence or to achieve their national unity, the conception of world solidarity seemed not only remote but inconceivable. It was not until the forces of nationalism had succeeded in overthrowing the foundations of the Holy Alliance that had sought to curb their rising power, that the possibility of a world order, transcending in its range the political institutions these nations had established, came to be seriously entertained. It was not until after the World War that these exponents of arrogant nationalism came to regard such an order as the object of a pernicious doctrine tending to sap that essential loyalty upon which the continued existence of their national life depended. With a vigor that recalled the energy with which the members of the Holy Alliance sought to stifle the spirit of a rising nationalism among the peoples liberated from the Napoleonic yoke, these champions of an unfettered national sovereignty, in their turn, have labored and are still laboring to discredit principles upon which their own salvation must ultimately depend.

The fierce opposition which greeted the abortive scheme of the Geneva Protocol; the ridicule poured upon the proposal for a United States of Europe which was subsequently advanced, and the failure of the general scheme for the economic union of Europe, may appear as setbacks to the efforts which a handful of foresighted people are earnestly exerting to advance this noble ideal. And yet, are we not justified in deriving fresh encouragement when we observe that the very consideration of such proposals is in itself an evidence of their steady growth in the minds and hearts of men? In the organized attempts that are being made to discredit so exalted a conception are we not witnessing the repetition, on a larger scale, of those stirring struggles and fierce controversies that preceded the birth, and assisted in the reconstruction, of the unified nations of the West?

To take but one instance. How confident were the assertions made in the days preceding the unification of the states of the North American continent regarding the insuperable barriers that stood in the way of their ultimate federation! Was it not widely and emphatically declared that the conflicting interests, the mutual distrust, the differences of government and habit that divided the states were such as no force, whether spiritual or temporal, could ever hope to harmonize or control? And yet how different were the conditions prevailing a hundred and fifty years ago from those that characterize present-day society! It would indeed be no exaggeration to say that the absence of those facilities which modern scientific progress has placed at the service of humanity in our time made of the problem of welding the American states into a single federation, similar though they were in certain traditions, a task infinitely more complex than that which confronts a divided humanity in its efforts to achieve the unification of all mankind.

Who knows that for so exalted a conception to take shape a suffering more intense than any it has yet experienced will have to be inflicted upon humanity? Could anything less than the fire of a civil war with all its violence and vicissitudes—a war that nearly rent the great American Republic—have welded the states, not only into a Union of independent units, but into a Nation, in spite of all the ethnic differences that characterized its component parts? That so fundamental a revolution, involving such far-reaching changes in the structure of society, can be achieved through the ordinary processes of diplomacy and education seems highly improbable. We have but to turn our gaze to humanity’s blood-stained history to realize that nothing short of intense mental as well as physical agony has been able to precipitate those epoch-making changes that constitute the greatest landmarks in the history of human civilization.

Great and far-reaching as have been those changes in the past, they cannot appear, when viewed in their proper perspective, except as subsidiary adjustments preluding that transformation of unparalleled majesty and scope which humanity is in this age bound to undergo. That the forces of a world catastrophe can alone precipitate such a new phase of human thought is, alas, becoming increasingly apparent. That nothing short of the fire of a severe ordeal, unparalleled in its intensity, can fuse and weld the discordant entities that constitute the elements of present-day civilization, into the integral components of the world commonwealth of the future, is a truth which future events will increasingly demonstrate.

The prophetic voice of Bahá’u’lláh warning, in the concluding passages of the Hidden Words, “the peoples of the world” that “an unforeseen calamity is following them and that grievous retribution awaiteth them” throws indeed a lurid light upon the immediate fortunes of sorrowing humanity. Nothing but a fiery ordeal, out of which humanity will emerge, chastened and prepared, can succeed in implanting that sense of responsibility which the leaders of a new-born age must arise to shoulder.

I would again direct your attention to those ominous words of Bahá’u’lláh which I have already quoted: “And when the appointed hour is come, there shall suddenly appear that which shall cause the limbs of mankind to quake.”

Has not ‘Abdu’l-Bahá Himself asserted in unequivocal language that “another war, fiercer than the last, will assuredly break out”?

Upon the consummation of this colossal, this unspeakably glorious enterprise—an enterprise that baffled the resources of Roman statesmanship and which Napoleon’s desperate efforts failed to achieve—will depend the ultimate realization of that millennium of which poets of all ages have sung and seers have long dreamed. Upon it will depend the fulfillment of the prophecies uttered by the Prophets of old when swords shall be beaten into ploughshares and the lion and the lamb lie down together. It alone can usher in the Kingdom of the Heavenly Father as anticipated by the Faith of Jesus Christ. It alone can lay the foundation for the New World Order visualized by Bahá’u’lláh—a World Order that shall reflect, however dimly, upon this earthly plane, the ineffable splendors of the Abhá Kingdom.

One word more in conclusion. The proclamation of the Oneness of Mankind—the head corner-stone of Bahá’u’lláh’s all-embracing dominion—can under no circumstances be compared with such expressions of pious hope as have been uttered in the past. His is not merely a call which He raised, alone and unaided, in the face of the relentless and combined opposition of two of the most powerful Oriental potentates of His day—while Himself an exile and prisoner in their hands. It implies at once a warning and a promise—a warning that in it lies the sole means for the salvation of a greatly suffering world, a promise that its realization is at hand.

Uttered at a time when its possibility had not yet been seriously envisaged in any part of the world, it has, by virtue of that celestial potency which the Spirit of Bahá’u’lláh has breathed into it, come at last to be regarded, by an increasing number of thoughtful men, not only as an approaching possibility, but as the necessary outcome of the forces now operating in the world.

Surely the world, contracted and transformed into a single highly complex organism by the marvellous progress achieved in the realm of physical science, by the world-wide expansion of commerce and industry, and struggling, under the pressure of world economic forces, amidst the pitfalls of a materialistic civilization, stands in dire need of a restatement of the Truth underlying all the Revelations of the past in a language suited to its essential requirements. And what voice other than that of Bahá’u’lláh—the Mouthpiece of God for this age—is capable of effecting a transformation of society as radical as that which He has already accomplished in the hearts of those men and women, so diversified and seemingly irreconcilable, who constitute the body of His declared followers throughout the world?

That such a mighty conception is fast budding out in the minds of men, that voices are being raised in its support, that its salient features must fast crystallize in the consciousness of those who are in authority, few indeed can doubt. That its modest beginnings have already taken shape in the world-wide Administration with which the adherents of the Faith of Bahá’u’lláh stand associated only those whose hearts are tainted by prejudice can fail to perceive.

Ours, dearly-beloved co-workers, is the paramount duty to continue, with undimmed vision and unabated zeal, to assist in the final erection of that Edifice the foundations of which Bahá’u’lláh has laid in our hearts, to derive added hope and strength from the general trend of recent events, however dark their immediate effects, and to pray with unremitting fervor that He may hasten the approach of the realization of that Wondrous Vision which constitutes the brightest emanation of His Mind and the fairest fruit of the fairest civilization the world has yet seen.

Might not the hundredth anniversary of the Declaration of the Faith of Bahá’u’lláh mark the inauguration of so vast an era in human history?

Your true brother, SHOGHI

Haifa, Palestine, November 28, 1931

To the beloved of God and the handmaids of the Merciful throughout the United States and Canada.

Friends and fellow-defenders of the Faith of Bahá’u’lláh:

Significant as have been the changes that have lately overtaken a swiftly awakening humanity at this transitional phase of its checkered history, the steady consolidation of the institutions which the administrators of the Faith of Bahá’u’lláh are, in every land, toiling to establish should appear no less remarkable to even those who are as yet imperfectly acquainted with the obstacles they have had to surmount or the meagre resources on which they could rely.

That a Faith which, ten years ago, was severely shaken by the sudden removal of an incomparable Master should have, in the face of tremendous obstacles, maintained its unity, resisted the malignant onslaught of its ill-wishers, silenced its calumniators, broadened the basis of its far-flung administration, and raised upon it institutions symbolizing its ideals of worship and service, should be deemed sufficient evidence of the invincible power with which the Almighty has chosen to invest it from the moment of its inception.

That the Cause associated with the name of Bahá’u’lláh feeds itself upon those hidden springs of celestial strength which no force of human personality, whatever its glamour, can replace; that its reliance is solely upon that mystic Source with which no worldly advantage, be it wealth, fame, or learning can compare; that it propagates itself by ways mysterious and utterly at variance with the standards accepted by the generality of mankind, will, if not already apparent, become increasingly manifest as it forges ahead towards fresh conquests in its struggle for the spiritual regeneration of mankind.

Indeed, how could it, unsupported as it has ever been by the counsels and the resources of the wise, the rich, and the learned in the land of its birth, have succeeded in breaking asunder the shackles that weighed upon it at the hour of its birth, in emerging unscathed from the storms that agitated its infancy, had not its animating breath been quickened by that spirit which is born of God, and on which all success, wherever and however it be sought, must ultimately depend?

It is not necessary for me to recall, even in their briefest outline, the heart-rending details of that appalling tragedy which marked the birth-pangs of our beloved Faith, enacted in a land notorious for its unrestrained fanaticisms, its crass ignorance, its unbridled cruelty. Nor do I need to expatiate on the valor, the sublime fortitude, that defied the cruel torture-mongers of that race, or stress the number, or emphasize the purity of the lives, of those who died willingly that their Cause might live and prosper. Nor is it necessary to dwell upon the indignation which those atrocities evoked, and the feelings of unqualified admiration that surged, in the breasts of countless men and women, in regions remote from the scene of those indescribable cruelties. Suffice it to say that upon these heroes of Bahá’u’lláh’s native land was bestowed the inestimable privilege of sealing with their life-blood the early triumphs of their cherished Faith, and of paving the way for its approaching victory. In the blood of the unnumbered martyrs of Persia lay the seed of the Divinely-appointed Administration which, though transplanted from its native soil, is now budding out, under your loving care, into a new order, destined to overshadow all mankind.

For great as have been the attainments and unforgettable the services of the pioneers of the heroic age of the Cause in Persia, the contribution which their spiritual descendants, the American believers, the champion-builders of the organic structure of the Cause, are now making towards the fulfillment of the Plan which must usher in the golden age of the Cause is no less meritorious in this strenuous period of its history. Few, if any, I venture to assert, among these privileged framers and custodians of the constitution of the Faith of Bahá’u’lláh are even dimly aware of the preponderating rôle which the North American continent is destined to play in the future orientation of their world-embracing Cause. Nor does any appreciable number among them seem sufficiently conscious of the decisive influence which they already exercise in the direction and management of its affairs.

“The continent of America,” wrote ‘Abdu’l-Bahá in February, 1917, “is, in the eyes of the one true God, the land wherein the splendors of His light shall be revealed, where the mysteries of His Faith shall be unveiled, where the righteous will abide, and the free assemble.”

That the supporters of the Cause of Bahá’u’lláh, throughout the United States and Canada, are increasingly demonstrating the truth of this solemn affirmation is evident to even a casual observer of the record of their manifold services, whether in their individual capacities or through their concerted endeavors. The manifestations of spontaneous loyalty which marked their response to the expressed wishes of a departed Master; the generosity with which they have, on more than one occasion, arisen to lend a helping hand to the needy and harassed among their brethren in Persia; the vigor with which they have resisted the shameless attacks which unrelenting enemies, both from within and without, have, with increasing frequency, launched against them; the example which the body of their national representatives have set to their sister Assemblies in fashioning the instruments essential to the effective discharge of their collective duties; their successful intervention on behalf of their persecuted fellow-workers in Russia; the moral support they have extended to their Egyptian fellow-disciples at a most critical stage in their struggle for emancipation from the fetters of Islamic orthodoxy; the historic services rendered by those intrepid pioneers who, faithful to the call of ‘Abdu’l-Bahá, forsook their homes to plant, in the uttermost corners of the globe, the standard of His Faith; and, last but not least, the magnificence of their self-sacrifice, culminating in the completion of the super-structure of the Mashriqu’l-Adhkár—these stand out each as an eloquent testimony to the indomitable character of the faith Bahá’u’lláh has kindled in their hearts.

Who, contemplating so splendid a record of service, can doubt that these faithful stewards of the redeeming grace of God have preserved, undivided and unimpaired, the priceless heritage entrusted to their charge? Have they not, one might well reflect, in ways which only future historians will indicate, approached the high standard that characterized those deeds of imperishable renown accomplished by those that have gone before them?

Not by the material resources which the members of this infant community can now summon to their aid; not by the numerical strength of its present-day supporters; nor by any direct tangible benefits its votaries can as yet confer upon the multitude of the needy and the disconsolate among their countrymen, should its potentialities be tested or its worth determined. Nowhere but in the purity of its precepts, the sublimity of its standards, the integrity of its laws, the reasonableness of its claims, the comprehensiveness of its scope, the universality of its program, the flexibility of its institutions, the lives of its founders, the heroism of its martyrs, and the transforming power of its influence, should the unprejudiced observer seek to obtain the true criterion that can enable him to fathom its mysteries or to estimate its virtue.

How unfair, how irrelevant, to venture any comparison between the slow and gradual consolidation of the Faith proclaimed by Bahá’u’lláh and those man-created movements which, having their origin in human desires and with their hopes centered on mortal dominion, must inevitably decline and perish! Springing from a finite mind, begotten of human fancy, and oftentimes the product of ill-conceived designs, such movements succeed, by reason of their novelty, their appeal to man’s baser instincts and their dependence upon the resources of a sordid world, in dazzling for a time the eyes of men, only to plunge finally from the heights of their meteoric career into the darkness of oblivion, dissolved by the very forces that had assisted in their creation.

Not so with the Revelation of Bahá’u’lláh. Born in an environment of appalling degradation, springing from a soil steeped in age-long corruptions, hatreds and prejudice, inculcating principles irreconcilable with the accepted standards of the times, and faced from the beginning with the relentless enmity of government, church and people, this nascent Faith of God has, by virtue of the celestial potency with which it has been endowed, succeeded, in less than four score years and ten, in emancipating itself from the galling chains of Islamic domination, in proclaiming the self-sufficiency of its ideals and the independent integrity of its laws, in planting its banner in no less than forty of the most advanced countries of the world, in establishing its outposts in lands beyond the farthest seas, in consecrating its religious edifices in the midmost heart of the Asiatic and American continents, in inducing two of the most powerful governments of the West to ratify the instruments essential to its administrative activities, in obtaining from royalty befitting tributes to the excellence of its teachings, and, finally, in forcing its grievances upon the attention of the representatives of the highest Tribunal in the civilized world, and in securing from its members written affirmations that are tantamount to a tacit recognition of its religious status and to an express declaration of the justice of its cause.

Circumscribed though its power as a social force may as yet appear, and however obvious may seem the present ineffectiveness of its world-embracing program, we, who stand identified with its blessed name, cannot but marvel at the measure of its achievements if we but compare them with the modest accomplishments that have marked the rise of the Dispensations of the past. Where else, if not in the Revelation of Bahá’u’lláh, can the unbiased student of comparative religion cite instances of a claim as stupendous as that which the Author of that Faith advanced, foes as relentless as those which He faced, a devotion more sublime than that which He kindled, a life as eventful and as enthralling as that which He led? Has Christianity or Islám, has any Dispensation that preceded them, offered instances of such combinations of courage and restraint, of magnanimity and power, of broad-mindedness and loyalty, as those which characterized the conduct of the heroes of the Faith of Bahá’u’lláh? Where else do we find evidences of a transformation as swift, as complete, and as sudden, as those effected in the lives of the apostles of the Báb? Few, indeed, are the instances recorded in any of the authenticated annals of the religions of the past of a self-abnegation as complete, a constancy as firm, a magnanimity as sublime, a loyalty as uncompromising, as those which bore witness to the character of that immortal band which stands identified with this Divine Revelation—this latest and most compelling manifestation of the love and the omnipotence of the Almighty!

We may vainly search in the records of the earliest beginnings of any of the recognized religions of the past for episodes as thrilling in their details, or as far-reaching in their consequences, as those that illumine the pages of the history of this Faith. The almost incredible circumstances attending the martyrdom of that youthful Prince of Glory; the forces of barbaric repression which this tragedy subsequently released; the manifestations of unsurpassed heroism to which it gave rise; the exhortations and warnings which have streamed from the pen of the Divine Prisoner in His Epistles to the potentates of the Church and the monarchs and rulers of the world; the undaunted loyalty with which our brethren are battling in Muslim countries with the forces of religious orthodoxy—these may be reckoned as the most outstanding features of what the world will come to recognize as the greatest drama in the world’s spiritual history.

I need not recall, in this connection, the unfortunate episodes that have, admittedly, and to a very great extent, marred the early history of both Judaism and Islám. Nor is it necessary to stress the damaging effect of the excesses, the rivalries and divisions, the fanatical outbursts and acts of ingratitude that are associated with the early development of the people of Israel and with the militant career of the ruthless pioneers of the Faith of Muḥammad.

It would be sufficient for my purpose to call attention to the great number of those who, in the first two centuries of the Christian era, “purchased an ignominious life by betraying the holy Scriptures into the hands of the infidels,” the scandalous conduct of those bishops who were thereby branded as traitors, the discord of the African Church, the gradual infiltration into Christian doctrine of the principles of the Mithraic cult, of the Alexandrian school of thought, of the precepts of Zoroastrianism and of Grecian philosophy, and the adoption by the churches of Greece and of Asia of the institutions of provincial synods of a model which they borrowed from the representative councils of their respective countries.

How great was the obstinacy with which the Jewish converts among the early Christians adhered to the ceremonies of their ancestors, and how fervent their eagerness to impose them on the Gentiles! Were not the first fifteen bishops of Jerusalem all circumcised Jews, and had not the congregation over which they presided united the laws of Moses with the doctrine of Christ? Is it not a fact that no more than a twentieth part of the subjects of the Roman Empire had enlisted themselves under the standard of Christ before the conversion of Constantine? Was not the ruin of the Temple, in the city of Jerusalem, and of the public religion of the Jews, severely felt by the so-called Nazarenes, who persevered, above a century, in the practice of the Mosaic Law?

How striking the contrast when we remember, in the light of the afore-mentioned facts, the number of those followers of Bahá’u’lláh who, in Persia and the adjoining countries, had enlisted at the time of His Ascension as the convinced supporters of His Faith! How encouraging to observe the undeviating loyalty with which His valiant followers are guarding the purity and integrity of His clear and unequivocal teachings! How edifying the spectacle of those who are battling with the forces of a firmly intrenched orthodoxy in their struggle to emancipate themselves from the fetters of an outworn creed! How inspiring the conduct of those Muslim followers of Bahá’u’lláh who view, not with regret or apathy, but with feelings of unconcealed satisfaction, the deserved chastisement which the Almighty has inflicted upon those twin institutions of the Sultanate and the Caliphate, those engines of despotism and sworn enemies of the Cause of God!

Let no one, however, mistake my purpose. The Revelation, of which Bahá’u’lláh is the source and center, abrogates none of the religions that have preceded it, nor does it attempt, in the slightest degree, to distort their features or to belittle their value. It disclaims any intention of dwarfing any of the Prophets of the past, or of whittling down the eternal verity of their teachings. It can, in no wise, conflict with the spirit that animates their claims, nor does it seek to undermine the basis of any man’s allegiance to their cause. Its declared, its primary purpose is to enable every adherent of these Faiths to obtain a fuller understanding of the religion with which he stands identified, and to acquire a clearer apprehension of its purpose. It is neither eclectic in the presentation of its truths, nor arrogant in the affirmation of its claims. Its teachings revolve around the fundamental principle that religious truth is not absolute but relative, that Divine Revelation is progressive, not final. Unequivocally and without the least reservation it proclaims all established religions to be divine in origin, identical in their aims, complementary in their functions, continuous in their purpose, indispensable in their value to mankind.

“All the Prophets of God,” asserts Bahá’u’lláh in the Kitáb-i-Íqán, “abide in the same tabernacle, soar in the same heaven, are seated upon the same throne, utter the same speech, and proclaim the same Faith.” From the “beginning that hath no beginning,” these Exponents of the Unity of God and Channels of His incessant utterance have shed the light of the invisible Beauty upon mankind, and will continue, to the “end that hath no end,” to vouchsafe fresh revelations of His might and additional experiences of His inconceivable glory. To contend that any particular religion is final, that “all Revelation is ended, that the portals of Divine mercy are closed, that from the daysprings of eternal holiness no sun shall rise again, that the ocean of everlasting bounty is forever stilled, and that out of the Tabernacle of ancient glory the Messengers of God have ceased to be made manifest” would indeed be nothing less than sheer blasphemy.

“They differ,” explains Bahá’u’lláh in that same epistle, “only in the intensity of their revelation and the comparative potency of their light.” And this, not by reason of any inherent incapacity of any one of them to reveal in a fuller measure the glory of the Message with which He has been entrusted, but rather because of the immaturity and unpreparedness of the age He lived in to apprehend and absorb the full potentialities latent in that Faith.

“Know of a certainty,” explains Bahá’u’lláh, “that in every Dispensation the light of Divine Revelation has been vouchsafed to men in direct proportion to their spiritual capacity. Consider the sun. How feeble its rays the moment it appears above the horizon. How gradually its warmth and potency increase as it approaches its zenith, enabling meanwhile all created things to adapt themselves to the growing intensity of its light. How steadily it declines until it reaches its setting point. Were it, all of a sudden, to manifest the energies latent within it, it would, no doubt, cause injury to all created things.... In like manner, if the Sun of Truth were suddenly to reveal, at the earliest stages of its manifestation, the full measure of the potencies which the providence of the Almighty has bestowed upon it, the earth of human understanding would waste away and be consumed; for men’s hearts would neither sustain the intensity of its revelation, nor be able to mirror forth the radiance of its light. Dismayed and overpowered, they would cease to exist.”

It is for this reason, and this reason only, that those who have recognized the Light of God in this age, claim no finality for the Revelation with which they stand identified, nor arrogate to the Faith they have embraced powers and attributes intrinsically superior to, or essentially different from, those which have characterized any of the religious systems that preceded it.

Does not Bahá’u’lláh Himself allude to the progressiveness of Divine Revelation and to the limitations which an inscrutable Wisdom has chosen to impose upon Him? What else can this passage of the Hidden Words imply, if not that He Who revealed it disclaimed finality for the Revelation entrusted to Him by the Almighty? “O Son of Justice! In the night-season the beauty of the immortal Being hath repaired from the emerald height of fidelity unto the Sadratu’l-Muntahá, and wept with such a weeping that the concourse on high and the dwellers of the realms above wailed at His lamenting. Whereupon there was asked, Why the wailing and weeping? He made reply: As bidden I waited expectant upon the hill of faithfulness, yet inhaled not from them that dwell on earth the fragrance of fidelity. Then summoned to return I beheld, and lo! certain doves of holiness were sore tried within the claws of the dogs of earth. Thereupon the Maid of Heaven hastened forth, unveiled, and resplendent, from Her mystic mansion, and asked of their names, and all were told but one. And when urged, the first Letter thereof was uttered, whereupon the dwellers of the celestial chambers rushed forth out of their habitation of glory. And whilst the second letter was pronounced they fell down, one and all, upon the dust. At that moment a Voice was heard from the inmost shrine: ‘Thus far and no farther.’ Verily we bear witness to that which they have done and now are doing.”

“The Revelation of which I am the bearer,” Bahá’u’lláh explicitly declares, “is adapted to humanity’s spiritual receptiveness and capacity; otherwise, the Light that shines within me can neither wax nor wane. Whatever I manifest is nothing more or less than the measure of the Divine glory which God has bidden me reveal.”

If the Light that is now streaming forth upon an increasingly responsive humanity with a radiance that bids fair to eclipse the splendor of such triumphs as the forces of religion have achieved in days past; if the signs and tokens which proclaimed its advent have been, in many respects, unique in the annals of past Revelations; if its votaries have evinced traits and qualities unexampled in the spiritual history of mankind; these should be attributed not