Call To The Nations

“Well is it with him who ³xeth his gaze upon the Order of Bahá’u’lláh . . .” —the Báb

Originally published by the Bahá’í World Centre, Haifa, Israel © Universal House of Justice, 1977 Bahá’í Publishing 401 Greenleaf Avenue, Wilmette, Illinois 60091-2844 Copyright © 2014 by the National Spiritual Assembly of the Bahá’ís of the United States All rights reserved. Published 2014 Printed in the United States of America on acid-free paper 17

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Library of Congress Cataloging-in-Publication Data Shoghi, Effendi.

[Works. Selections. English. 2014] Call to the nations : extracts from the writings of Shoghi Effendi. pages cm Includes bibliographical references.

ISBN 978-1-61851-066-2 (alk. paper) 1. Bahai Faith. I. Title.

BP364.A3 2014 297.9’386—dc23 2013045859

Cover design by Andrew Johnson Book design by Patrick Falso

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.

Contents Foreword. . . . . . . . . . . . . . . . . . . . . . . . . . . . . ix Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . 3 I. Humanity’s Ordeal . . . . . . . . . . . . . . . . . . .11 II. The Oneness of Mankind . . . . . . . . . . . . 25 III. A Pattern for Future Society . . . . . . . . . . 43 IV. World Commonwealth . . . . . . . . . . . . . . 53 V. The Destiny of Mankind . . . . . . . . . . . . . 65 References. . . . . . . . . . . . . . . . . . . . . . . . . . . 75 Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . .81 Glossary . . . . . . . . . . . . . . . . . . . . . . . . . . . . 83

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Foreword Shoghi E²endi, Guardian of the Bahá’í Faith, in exercising his function of interpreting the Bahá’í Revelation, dwelt at great length and with considerable emphasis on the world order enshrined within that Revelation. Early in his ministry, which initiated the Formative Age of the Faith, he alluded to “those priceless elements of that Divine Civilization, the establishment of which is the primary mission of the Bahá’í Faith,” and over the years he indited a series of letters, generally referred to as his World Order letters, unfolding this theme.

The vital necessity of world order is largely acknowledged today but the means to achieve it ba¼e even its most passionate advocates. Meanwhile the process of disintegration continues unchecked and mankind’s condition approaches the stage of despair. At this critical juncture the Universal House of Justice, the international governing body of the Bahá’í Faith, feels moved to proclaim again the meaning and purpose of the Bahá’í message and its pertinence to our very existence on earth. It has therefore selected the following passages from Shoghi E²endi’s World Order letters, and o²ers them as a light and a guidance to all mankind in this dark period of our history, a period, ix

nevertheless, whose distant horizon is brilliant with the promise of that most glorious day of all, foretold and sung throughout the ages by prophets, seers and poets and now actually dawning upon the harassed and desperate children of men.

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Introduction The fundamental principle enunciated by Bahá’u’lláh, the followers of His Faith ³rmly believe, is that religious truth is not absolute but relative, that Divine Revelation is a continuous and progressive process, that all the great religions of the world are divine in origin, that their basic principles are in complete harmony, that their aims and purposes are one and the same, that their teachings are but facets of one truth, that their functions are complementary, that they di²er only in the non-essential aspects of their doctrines, and that their missions represent successive stages in the spiritual evolution of human society.

The aim of Bahá’u’lláh, the Prophet of this new and great age which humanity has entered . . . is not to destroy but to ful³ll the Revelations of the past, to reconcile rather than accentuate the divergencies of the con·icting creeds which disrupt present-day society.

His purpose, far from belittling the station of the Prophets gone before Him or of whittling down their teachings, is to restate the basic truths which these teachings enshrine in a manner that would conform to the needs, and be in consonance with the capacity, and be applicable to the problems, the ills and perplexities, of the age in which we live. His mission 3

Introduction

is to proclaim that the ages of the infancy and of the childhood of the human race are past, that the convulsions associated with the present stage of its adolescence are slowly and painfully preparing it to attain the stage of manhood, and are heralding the approach of that Age of Ages when swords will be beaten into ploughshares, when the Kingdom promised by Jesus Christ will have been established, and the peace of the planet de³nitely and permanently ensured. Nor does Bahá’u’lláh claim ³nality for His own Revelation, but rather stipulates that a fuller measure of the truth He has been commissioned by the Almighty to vouchsafe to humanity, at so critical a juncture in its fortunes, must needs be disclosed at future stages in the constant and limitless evolution of mankind.

The Bahá’í Faith upholds the unity of God, recognizes the unity of His Prophets, and inculcates the principle of the oneness and wholeness of the entire human race. It proclaims the necessity and the inevitability of the uni³cation of mankind, asserts that it is gradually approaching, and claims that nothing short of the transmuting spirit of God, working through His chosen Mouthpiece in this day, can ultimately succeed in bringing it about. It, moreover, enjoins upon its followers the primary duty of an unfettered search after truth, condemns all manner of prejudice and superstition, declares the purpose of religion to be the promotion of amity and concord, proclaims its essential harmony with science, and recognizes it as the foremost agency for the paci³cation and the orderly progress of human society. It unequivocally 4

Introduction

maintains the principle of equal rights, opportunities and privileges for men and women, insists on compulsory education, eliminates extremes of poverty and wealth, abolishes the institution of priesthood, prohibits slavery, asceticism, mendicancy and monasticism, prescribes monogamy, discourages divorce, emphasizes the necessity of strict obedience to one’s government, exalts any work performed in the spirit of service to the level of worship, urges either the creation or the selection of an auxiliary international language, and delineates the outlines of those institutions that must establish and perpetuate the general peace of mankind.

The Bahá’í Faith revolves around three central Figures, the ³rst of whom was a youth, a native of Shiraz, named Mírzá ‘Alí-Mu¥ammad, known as the Báb (Gate), who in May 1844, at the age of twenty-³ve, advanced the claim of being the Herald Who according to the sacred Scriptures of previous Dispensations, must needs announce and prepare the way for the advent of One greater than Himself, Whose mission would be, according to those same Scriptures, to inaugurate an era of righteousness and peace, an era that would be hailed as the consummation of all previous Dispensations, and initiate a new cycle in the religious history of mankind. Swift and severe persecution, launched by the organized forces of Church and State in His native land, precipitated successively His arrest, His exile to the mountains of Ádhirbáyján, His imprisonment in the fortresses of Máh-Kú and Chihríq, and His execution, in July 1850, by a ³ring squad in the public square of Tabriz.

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Introduction

No less than twenty thousand of his followers were put to death with such barbarous cruelty as to evoke the warm sympathy and the unquali³ed admiration of a number of Western writers, diplomats, travelers and scholars, some of whom were witnesses of these abominable outrages, and were moved to record them in their books and diaries.

Mírzá Þusayn-‘Alí, surnamed Bahá’u’lláh (the Glory of God), a native of Mázindarán, Whose advent the Báb (Herald and Forerunner of Bahá’u’lláh) had foretold, was assailed by those same forces of ignorance and fanaticism, was imprisoned in Ti¥rán was banished, in 1852, from His native land to Baghdád, and thence to Constantinople and Adrianople, and ³nally to the prison city of ‘Akká, where He remained incarcerated for no less than twenty-four years, and in whose neighborhood He passed away in 1892. In the course of His banishment, and particularly in Adrianople and ‘Akká, He formulated the laws and ordinances of His Dispensation, expounded, in over a hundred volumes, the principles of His Faith, proclaimed His Message to the kings and rulers of both the East and the West, both Christian and Muslim, addressed the Pope, the Caliph of Islam, the Chief Magistrates of the Republics of the American continent, the entire Christian sacerdotal order, the leaders of Shi‘ih and Sunni Islam, and the high priests of the Zoroastrian religion. In these writings He proclaimed His Revelation, summoned those whom He addressed to heed His call and espouse His Faith, warned them

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Introduction

of the consequences of their refusal, and denounced, in some cases, their arrogance and tyranny.

His eldest son, ‘Abbas E²endi, known as ‘Abdu’lBahá (the Servant of Bahá), appointed by Him as His lawful successor and the authorized interpreter of His teachings, Who since early childhood had been closely associated with His Father, and shared His exile and tribulations, remained a prisoner until 1908, when, as a result of the Young Turk Revolution, He was released from His con³nement. Establishing His residence in Haifa, He embarked soon after on His three-year journey to Egypt, Europe and North America, in the course of which He expounded before vast audiences, the teachings of His Father and predicted the approach of that catastrophe that was soon to befall mankind. He returned to His home on the eve of the ³rst World War, in the course of which He was exposed to constant danger, until the liberation of Palestine by the forces under the command of General Allenby, who extended the utmost consideration to Him and to the small band of His fellow-exiles in ‘Akká and Haifa. In 1921 He passed away, and was buried in a vault in the mausoleum erected on Mount Carmel, at the express instruction of Bahá’u’lláh, for the remains of the Báb, which had previously been transferred from Tabriz to the Holy Land after having been preserved and concealed for no less than sixty years.

The passing of ‘Abdu’l-Bahá marked the termination of the ³rst and Heroic Age of the Bahá’í Faith and

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Introduction

signalized the opening of the Formative Age destined to witness the gradual emergence of its Administrative Order, whose establishment had been foretold by the Báb, whose laws were revealed by Bahá’u’lláh, whose outlines were delineated by ‘Abdu’l-Bahá in His Will and Testament, and whose foundations are now being laid by the national and local councils which are elected by the professed adherents of the Faith. . . .

This Administrative Order, unlike the systems evolved after the death of the Founders of the various religions, is divine in origin, rests securely on the laws, the precepts, the ordinances and institutions which the Founder of the Faith has Himself speci³cally laid down and unequivocally established, and functions in strict accordance with the interpretations of the authorized Interpreters of its holy scriptures. Though ³ercely assailed, ever since its inception, it has, by virtue of its character, unique in the annals of the world’s religious history, succeeded in maintaining the unity of the diversi³ed and far-·ung body of its supporters, and enabled them to launch, unitedly and systematically, enterprises in both hemispheres, designed to extend its limits and consolidate its administrative institutions.

The Faith which this order serves, safeguards and promotes is, it should be noted in this connection, essentially supernatural, supranational, entirely nonpolitical, non-partisan, and diametrically opposed to any policy or school of thought that seeks to exalt any particular race, class or nation. It is free from any form of ecclesiasticism, has neither priesthood nor rituals, and is supported exclusively by voluntary 8

Introduction

contributions made by its avowed adherents. Though loyal to their respective governments, though imbued with the love of their own country, and anxious to promote, at all times, its best interests, the followers of the Bahå’í Faith, nevertheless, viewing mankind as one entity, and profoundly attached to its vital interests, will not hesitate to subordinate every particular interest, be it personal, regional or national, to the over-riding interests of the generality of mankind, knowing full well that in a world of interdependent peoples and nations the advantage of the part is best to be reached by the advantage of the whole, and that no lasting result can be achieved by any of the component parts if the general interests of the entity itself are neglected. . . .

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I HUMANITY’S ORDEAL A tempest, unprecedented in its violence, unpredictable in its course, catastrophic in its immediate e²ects, unimaginably glorious in its ultimate consequences, is at present sweeping the face of the earth.* Its driving power is remorselessly gaining in range and momentum. Its cleansing force, however much undetected, is increasing with every passing day. Humanity, gripped in the clutches of its devastating power, is smitten by the evidences of its resistless fury. It can neither perceive its origin, nor probe its signi³cance, nor discern its outcome. Bewildered, agonized and helpless, it watches this great and mighty wind of God invading the remotest and fairest regions of the earth, rocking its foundations, deranging its equilibrium, sundering its nations, disrupting the homes of its peoples, wasting its cities, driving into exile its kings, pulling down its bulwarks, uprooting its institutions, dimming its light, and harrowing up the souls of its inhabitants. . . .

The powerful operations of this titanic upheaval are comprehensible to none except such as have rec* Written in March 1941.

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Call to the Nations

ognized the claims of both Bahá’u’lláh and the Báb.

Their followers know full well whence it comes, and what it will ultimately lead to. Though ignorant of how far it will reach, they clearly recognize its genesis, are aware of its direction, acknowledge its necessity, observe con³dently its mysterious processes, ardently pray for the mitigation of its severity, intelligently labor to assuage its fury, and anticipate, with undimmed vision, the consummation of the fears and the hopes it must necessarily engender.

This judgment of God, as viewed by those who have recognized Bahá’u’lláh as His Mouthpiece and His greatest Messenger on earth, is both a retributory calamity and an act of holy and supreme discipline.

It is at once a visitation from God and a cleansing process for all mankind. Its ³res punish the perversity of the human race, and weld its component parts into one organic, indivisible, world-embracing community. . . .

“Bestir yourselves, O people,” is, on the one hand, the ominous warning sounded by Bahá’u’lláh Himself, “in anticipation of the days of Divine Justice, for the promised hour is now come.” “Abandon that which ye possess, and seize that which God, Who layeth low the necks of men, hath brought. Know ye of a certainty that if ye turn not back from that which ye have committed, chastisement will overtake you on every side, and ye shall behold things more grievous than that which ye beheld aforetime.” And again: “We have ³xed a time for you, O people! If ye fail, at the appointed hour, to turn towards God, He, verily, will lay violent hold on you, and will cause grievous a¼ictions to assail you from every direction.” . . .

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“The whole earth,” Bahá’u’lláh, on the other hand, forecasting the bright future in store for a world now wrapped in darkness, emphatically asserts, “is now in a state of pregnancy. The day is approaching when it will have yielded its noblest fruits, when from it will have sprung forth the loftiest trees, the most enchanting blossoms, the most heavenly blessings.” “The time is approaching when every created thing will have cast its burden.

Glori³ed be God Who hath vouchsafed this grace that encompasseth all things, whether seen or unseen!” “These great oppressions,” He, moreover, foreshadowing humanity’s golden age, has written, “are preparing it for the advent of the Most Great Justice.” This Most Great Justice is indeed the Justice upon which the structure of the Most Great Peace can alone, and must eventually, rest, while the Most Great Peace will, in turn, usher in that Most Great, that World Civilization which shall remain forever associated with Him Who beareth the Most Great Name. . . .

Well nigh a hundred years have elapsed since the Revelation of Bahá’u’lláh dawned upon the world—a Revelation, the nature of which, as a¹rmed by Himself, “none among the Manifestations of old, except to a prescribed degree, hath ever completely apprehended.”

For a whole century God has respited mankind, that it might acknowledge the Founder of such a Revelation, espouse His Cause, proclaim His greatness, and establish His Order. In a hundred volumes, the repositories of priceless precepts, mighty laws, unique principles, impassioned exhortations, reiterated warnings, amazing prophecies, sublime invocations, and 13

Call to the Nations

weighty commentaries, the Bearer of such a Message has proclaimed, as no Prophet before Him has done, the Mission with which God had entrusted Him. To emperors, kings, princes and potentates, to rulers, governments, clergy and peoples, whether of the East or of the West, whether Christian, Jew, Muslim, or Zoroastrian, He addressed for well-nigh ³fty years, and in the most tragic circumstances, these priceless pearls of knowledge and wisdom that lay hid within the ocean of His matchless utterance. Forsaking fame and fortune, accepting imprisonment and exile, careless of ostracism and obloquy, submitting to physical indignities and cruel deprivations, He, the Vicegerent of God on earth, su²ered Himself to be banished from place to place and from country to country. . . .

“We verily,” He Himself has testi³ed, “have not fallen short of Our duty to exhort men, and to deliver that whereunto I was bidden by God, the Almighty, the AllPraised. Had they hearkened unto Me, they would have beheld the earth another earth.” And again: “Is there any excuse left for anyone in this Revelation? No, by God, the Lord of the Mighty Throne! My signs have encompassed the earth, and My power enveloped all mankind, and yet the people are wrapped in a strange sleep!”

How—we may well ask ourselves—has the world, the object of such Divine solicitude, repaid Him Who sacri³ced His all for its sake? What manner of welcome did it accord Him, and what response did His call evoke? A clamor, unparalleled in the history of Shí‘ih Islám, greeted, in the land of its birth, the infant light of the Faith. . . . A persecution, kindling 14

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a courage which, as attested by no less eminent an authority than the late Lord Curzon of Kedleston, has been unsurpassed by that which the ³res of Smith³eld evoked, mowed down, with tragic swiftness, no less than twenty thousand of its heroic adherents, who refused to barter their newly-born faith for the ·eeting honors and security of a mortal life. . . .

Unmitigated indi²erence on the part of men of eminence and rank; unrelenting hatred shown by the ecclesiastical dignitaries of the Faith from which it had sprung; the scornful derision of the people among whom it was born; the utter contempt which most of those kings and rulers who had been addressed by its Author manifested towards it; the condemnations pronounced, the threats hurled, and the banishments decreed by those under whose sway it arose and ³rst spread; the distortion to which its principles and laws were subjected by the envious and the malicious, in lands and among peoples far beyond the country of its origin—all these are but the evidences of the treatment meted out by a generation sunk in self-content, careless of its God, and oblivious of the omens, prophecies, warnings and admonitions revealed by His Messengers. . . .

What, then—might we not consider—has, in the face of so complete and ignominious a rejection, happened, and is still happening, in the course, and particularly in the closing years, of this, the ³rst Bahá’í century, a century fraught with such tumultuous sufferings and violent outrages for the persecuted Faith of Bahá’u’lláh? Empires fallen in dust, kingdoms subvert15

Call to the Nations

ed, dynasties extinguished, royalty besmirched, kings assassinated, poisoned, driven into exile, subjugated in their own realms, whilst the few remaining thrones are trembling with the repercussions of the fall of their fellows. . . . Surely, no man, contemplating dispassionately the manifestations of this relentless revolutionizing process, within comparatively so short a time, can escape the conclusion that the last hundred years may well be regarded, in so far as the fortunes of royalty are concerned, as one of the most cataclysmic periods in the annals of mankind. . . .

The decline in the fortunes of the crowned wielders of temporal power has been paralleled by a no less startling deterioration in the in·uence exercised by the world’s spiritual leaders. The colossal events that have heralded the dissolution of so many kingdoms and empires have almost synchronized with the crumbling of the seemingly inviolable strongholds of religious orthodoxy. That same process which, swiftly and tragically, sealed the doom of kings and emperors, and extinguished their dynasties, has operated in the case of the ecclesiastical leaders of both Christianity and Islám, damaging their prestige, and, in some cases, overthrowing their highest institutions. “Power hath been seized” indeed from both “kings and ecclesiastics.” The glory of the former has been eclipsed, the power of the latter irretrievably lost. . . .

That the solidarity of some of these institutions has been irretrievably shattered is too apparent for any

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intelligent observer to mistake or deny. The cleavage between the fundamentalists and the liberals among their adherents is continually widening. Their creeds and dogmas have been watered down, and in certain instances ignored and discarded. Their hold upon human conduct is loosening, and the personnel of their ministries is dwindling in number and in in·uence.

The timidity and insincerity of their preachers are, in several instances, being exposed. Their endowments have, in some countries, disappeared, and the force of their religious training has declined. Their temples have been partly deserted and destroyed, and an oblivion of God, of His teachings and of His Purpose, has enfeebled and heaped humiliation upon them. . . .

The signs of moral downfall, as distinct from the evidences of decay in religious institutions, would appear to be no less noticeable and signi³cant. . . . In whichever direction we turn our gaze, no matter how cursory our observation of the doings and sayings of the present generation, we cannot fail to be struck by the evidences of moral decadence which, in their individual lives no less than in their collective capacity, men and women around us exhibit.

There can be no doubt that the decline of religion as a social force, of which the deterioration of religious institutions is but an external phenomenon, is chie·y responsible for so grave, so conspicuous an evil. “Religion,” writes Bahá’u’lláh, “is the greatest of all means for the establishment of order in the world and for the peaceful contentment of all that dwell therein. The

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weakening of the pillars of religion hath strengthened the hands of the ignorant and made them bold and arrogant.

Verily I say, whatsoever hath lowered the lofty station of religion hath increased the waywardness of the wicked, and the result cannot be but anarchy.” “Religion,” He, in another Tablet, has stated, “is a radiant light and an impregnable stronghold for the protection and welfare of the peoples of the world, for the fear of God impelleth man to hold fast to that which is good, and shun all evil. Should the lamp of religion be obscured, chaos and confusion will ensue, and the lights of fairness, of justice, of tranquillity and peace cease to shine.”. . .

Such, we might well admit, is the state which individuals and institutions alike are approaching. “No two men,” Bahá’u’lláh, lamenting the plight of an erring humanity, has written, “can be found who may be said to be outwardly and inwardly united. The evidences of discord and malice are apparent everywhere, though all were made for harmony and union.” “How long,” He, in the same Tablet, exclaims, “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 divideth and a¼icteth the human race is daily increasing.”

The recrudescence of religious intolerance, of racial animosity, and of patriotic arrogance; the increasing evidences of sel³shness, of suspicion, of fear and of fraud; the spread of terrorism, of lawlessness, of

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drunkenness and of crime; the unquenchable thirst for, and the feverish pursuit after, earthly vanities, riches and pleasures; the weakening of family solidarity; the laxity in parental control; the lapse into luxurious indulgence; the irresponsible attitude towards marriage and the consequent rising tide of divorce; the degeneracy of art and music, the infection of literature, and the corruption of the press; the extension of the in·uence and activities of those “prophets of decadence” who advocate companionate marriage, who preach the philosophy of nudism, who call modesty an intellectual ³ction, who refuse to regard the procreation of children as the sacred and primary purpose of marriage, who denounce religion as an opiate of the people, who would, if given free rein, lead back the human race to barbarism, chaos, and ultimate extinction—these appear as the outstanding characteristics of a decadent society, a society that must be either reborn or perish. . . .

Let none, however, mistake my purpose, or misrepresent this cardinal truth which is of the essence of the Faith of Bahá’u’lláh. The divine origin of all the Prophets of God . . . is unreservedly and unshakably upheld by each and very follower of the Bahá’í religion. The fundamental unity of these Messengers of God is clearly recognized, the continuity of their Revelations is a¹rmed, the God-given authority and correlative character of their Books is admitted, the singleness of their aims and purposes is proclaimed,

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the uniqueness of their in·uence emphasized, the ultimate reconciliation of their teachings and followers taught and anticipated. “They all,” according to Bahá’u’lláh’s testimony, “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.”

The Faith standing identi³ed with the name of Bahá’u’lláh disclaims any intention to belittle any of the Prophets gone before Him, to whittle down any of their teachings, to obscure, however slightly, the radiance of their Revelations, to oust them from the hearts of their followers, to abrogate the fundamentals of their doctrines, to discard any of their revealed Books, or to suppress the legitimate aspirations of their adherents.

Repudiating the claim of any religion to be the ³nal revelation of God to man, disclaiming ³nality for His own Revelation, Bahá’u’lláh inculcates the basic principle of the relativity of religious truth, the continuity of Divine Revelation, the progressiveness of religious experience. His aim is to widen the basis of all revealed religions and to unravel the mysteries of their scriptures. He insists on the unquali³ed recognition of the unity of their purpose, restates the eternal verities they enshrine, coordinates their functions, distinguishes the essential and the authentic from the non-essential and spurious in their teachings, separates the God-given truths from the priest-prompted superstitions, and on this as a basis proclaims the possibility, and even prophesies the inevitability, of their uni³cation, and the consummation of their highest hopes. . . .

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Nor should it be thought for a moment that the followers of Bahá’u’lláh either seek to degrade or even belittle the rank of the world’s religious leaders, whether Christian, Muslim, or of any other denomination, should their conduct conform to their professions, and be worthy of the position they occupy.

“Those divines,” Bahá’u’lláh has a¹rmed, “. . . who are truly adorned with the ornament of knowledge and of a goodly character are, verily, as a head to the body of the world, and as eyes to the nations. The guidance of men hath, at all times, been and is dependent upon these blessed souls.”. . .

Bahá’u’lláh, referring to the transformation e²ected by every Revelation in the ways, thoughts and manners of the people, reveals these words: “Is not the object of every Revelation to e²ect a transformation in the whole character of mankind, a transformation that shall manifest itself, both outwardly and inwardly, that shall a²ect both its inner life and external conditions? For if the character of mankind be not changed, the futility of God’s universal Manifestation 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 . . . words of Christ, as attested by the Gospel, every unprejudiced observer will readily apprehend the magnitude of the Faith which Bahá’u’lláh

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has revealed, and recognize the staggering weight of the claim He has advanced. . . .

The Faith of Bahá’u’lláh should indeed be regarded, if we wish to be faithful to the tremendous implications of its message, as the culmination of a cycle, the ³nal stage in a series of successive, of preliminary and progressive revelations. These, beginning with Adam and ending with the Báb, have paved the way and anticipated with an ever-increasing emphasis the advent of that Day of Days in which He Who is the Promise of All Ages should be made manifest. . . .

The weight of the potentialities with which this Faith, possessing no peer or equal in the world’s spiritual history, and marking the culmination of a universal prophetic cycle, has been endowed, staggers our imagination. The brightness of the millennial glory which it must shed in the fullness of time dazzles our eyes. The magnitude of the shadow which its Author will continue to cast on successive Prophets destined to be raised up after Him eludes our calculation.

Already in the space of less than a century* the operation of the mysterious processes generated by its creative spirit has provoked a tumult in human society such as no mind can fathom. Itself undergoing a period of incubation during its primitive age, it has, through the emergence of its slowly-crystallizing * Written in 1944.

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system, induced a fermentation in the general life of mankind designed to shake the very foundations of a disordered society, to purify its life-blood, to reorientate and reconstruct its institutions, and shape its ³nal destiny.

To what else can the observant eye or the unprejudiced mind, acquainted with the signs and portents heralding the birth, and accompanying the rise, of the Faith of Bahá’u’lláh ascribe this dire, this planetary upheaval, with its attendant destruction, misery and fear, if not to the emergence of His embryonic World Order, which, as He Himself has unequivocally proclaimed, has “deranged the equilibrium of the world and revolutionized mankind’s ordered life” ?

To what agency, if not to the irresistible di²usion of that world-shaking, world-energizing, world-redeeming spirit, which the Báb has a¹rmed is “vibrating in the innermost realities of all created things” can the origins of this portentous crisis, incomprehensible to man, and admittedly unprecedented in the annals of the human race, be attributed? In the convulsions of contemporary society, in the frenzied, world-wide ebullitions of men’s thoughts, in the ³erce antagonisms in·aming races, creeds and classes, in the shipwreck of nations, in the downfall of kings, in the dismemberment of empires, in the extinction of dynasties, in the collapse of ecclesiastical hierarchies, in the deterioration of time-honored institutions, in the dissolution of ties, secular as well as religious, that had for so long held together the members of the human

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Call to the Nations

race—all manifesting themselves with ever-increasing gravity since the outbreak of the ³rst World War that immediately preceded the opening years of the Formative Age of the Faith of Bahá’u’lláh—in these we can readily recognize the evidences of the travail of an age that has sustained the impact of His Revelation, that has ignored His summons, and is now laboring to be delivered of its burden, as a direct consequence of the impulse communicated to it by the generative, the purifying, the transmuting in·uence of His Spirit. . . .

Mysteriously, slowly, and resistlessly God accomplishes His design, though the sight that meets our eyes in this day be the spectacle of a world hopelessly entangled in its own meshes, utterly careless of the Voice which, for a century, has been calling it to God, and miserably subservient to the siren voices which are attempting to lure it into the vast abyss.

God’s purpose is none other than to usher in, in ways He alone can bring about, and the full signi³cance of which He alone can fathom, the Great, the Golden Age of a long-divided, a long-a¼icted humanity. Its present state, indeed even its immediate future, is dark, distressingly dark. Its distant future, however, is radiant, gloriously radiant—so radiant that no eye can visualize it.

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