Shoghi Effendi Thrd ( Guardian = Gahrd Ist ) uv Bahai Faith uv Ahl Mynd Rilijuhns uv Omneeuh Syzohmz uv Omneeonizm

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Shoghi Effendi's writings regarding the twin commonwealths of Baha'u'llah
and his successor the First International Baha'i Council

World Super-State of The Goal of a New World Order by Shoghi Effendi.

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 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 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 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 lawthe 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 [Omnionica.WikiCot.Com/Earth-ConsTiTution world citizenship]—such 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," Baha'U'LLah 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."

The Administrative Order of THE DISPENSATION OF BAHÁ'U'LLÁH by Shoghi Effendi

The Spiritual Testament of the First Guardian

Dearly-beloved brethren in 'Abdu'l-Bahá! With the ascension of Baha U LLah the Day-Star of Divine guidance which, as foretold by Shaykh Ahmad and Siyyid Kázim, had risen in Shíráz, and, while pursuing its westward course, had mounted its zenith in Adrianople, had finally sunk below the horizon of 'Akká, never to rise again ere the complete revolution of one thousand years. The setting of so effulgent an Orb brought to a definite termination the period of Divine Revelation–the initial and most vitalizing stage in the Bahá'í era. Inaugurated by the Báb, culminating in Baha u LLáh, anticipated and extolled by the entire company of the Prophets of this great prophetic cycle, this period has, except for the short interval between the Báb's martyrdom and Bahá'u'lláh's shaking experiences in the Síyáh Chal of Tihrán, been characterized by almost fifty years of continuous and progressive Revelation–a period which by its duration and fecundity must be regarded as unparalleled in the entire field of the world's spiritual history.

The passing of 'Abdul Baha, on the other hand, marks the closing of the Heroic and Apostolic Age of this same Dispensation–that primitive periodexternal image arrow-10x10.png of our Faith the splendors of which can never be rivalled, much less be eclipsed, by the magnificence that must needs distinguish the future victories of Bahá'u'lláh's Revelation. For neither the achievements of the champion-builders of the present-day institutions of the Faith of Bahá'u'lláh, nor the tumultuous triumphs which the heroes of its Golden Age will in the coming days succeed in winning, can measure with, or be included within the same category as, the wondrous works associated with the names of those who have generated its very life and laid its pristine foundations. That first and creative age of the Bahá'í era must, by its very nature, stand above and apart from the formative period into which we have entered and the golden age destined to succeed it.

'Abdu'l-Bahá, Who incarnates an institution for which we can find no parallel whatsoever in any of the world's recognized religious systems, may be said to have closed the Age to which He Himself belonged and opened the one in which we are now laboring. His Will and Testament should thus be regarded as the perpetual, the indissoluble link which the mind of Him Who is the Mystery of God has conceived in order to insure the continuity of the three ages that constitute the component parts of the Bahá'í Dispensation. The periodexternal image arrow-10x10.png in which the seed of the Faith had been slowly germinating is thus intertwined both with the one which must witness its efflorescence and the subsequent age in which that seed will have finally yielded its golden fruit.

The creative energies released by the Law of Bahá’u’lláh, permeating and evolving within the mind of 'Abdu'l-Bahá, have, by their very impact and close interaction, given birth to an Instrument which may be viewed as the Charter of the New World Order which is at once the glory and the promise of this most great Dispensation. The Will may thus be acclaimed as the inevitable offspring resulting from that mystic intercourse between Him Who communicated the generating influence of His divine Purpose and the One Who was its vehicle and chosen recipient. Being the Child of the Covenant– the Heir of both the Originator and the Interpreter of the Law of God–the Will and Testament of 'Abdu'l-Bahá can no more be divorcedexternal image arrow-10x10.png from Him Who supplied the original and motivating impulse than from the One Who ultimately conceived it. Bahá'u'lláh's inscrutable purpose, we must ever bear in mind, has been so thoroughly infused into the conduct of 'Abdu'l-Bahá, and their motives have been so closely wedded together, that the mere attempt to dissociate the teachings of the former from any system which the ideal Exemplar of those same teachings has established would amount to a repudiation of one of the most sacred and basic truths of the Faith.

The Administrative Order, which ever since 'Abdu'l-Bahá's ascension has evolved and is taking shape under our very eyes in no fewer than forty countries of the world, may be considered as the framework of the Will itself, the inviolable stronghold wherein this new-born child is being nurtured and developed. This Administrative Order, as it expands and consolidates itself, will no doubt manifest the potentialities and reveal the full implications of this momentous Document–this most remarkable expression of the Will of One of the most remarkable Figures of the Dispensation of Bahá'u'lláh. It will, as its component parts, its organic institutions, begin to function with efficiency and vigor, assert its claim and demonstrate its capacity to be regarded not only as the nucleus but the very pattern of the New World Order destined to embrace in the fullness of time the whole of mankind.

It should be noted in this connection that this Administrative Order is fundamentally different from anything that any Prophet has previously established, inasmuch as Bahá'u'lláh has Himself revealed its principles, established its institutions, appointed the person to interpret His Word and conferred the necessary authority on the body designed to supplement and apply His legislative ordinances. Therein lies the secret of its strength, its fundamental distinction, and the guarantee against disintegration and schism. Nowhere in the sacred scriptures of any of the world's religious systems, nor even in the writings of the Inaugurator of the Bábí Dispensation, do we find any provisions establishing a covenant or providing for an administrative order that can compare in scope and authority with those that lie at the very basis of the Bahá'í Dispensation. Has either Christianity or Islám,to take as an instance two of the most widely diffused and outstanding among the world's recognized religions, anything to offer that can measure with, or be regarded as equivalent to, either the Bookexternal image arrow-10x10.png of Bahá'u'lláh's Covenant or to the Will and Testament of 'Abdu'l-Bahá? Does the text of either the Gospel or the Qur'án confer sufficient authority upon those leaders and councils that have claimed the right and assumed the function of interpreting the provisions of their sacred scriptures and of administering the affairs of their respective communities? Could Peter, the admitted chief of the Apostles, or the Imam 'Alí, the cousin and legitimate successor of the Prophet, produce in support of the primacy with which both had been invested written and explicit affirmations from Christ and Muhammad that could have silenced those who either among their contemporaries or in a later age have repudiated their authority and, by their action, precipitated the schisms that persist until the present day? Where, we may confidently ask, in the recorded sayings of Jesus Christ, whether in the matter of succession or in the provision of a set of specific laws and clearly defined administrative ordinances, as distinguished from purely spiritual principles, can we find anything approaching the detailed injunctions, laws and warnings that abound in the authenticated utterances of both Bahá'u'lláh and 'Abdu'l Bahá? Can any passage of the Qur'án, which in respect to its legal code, its administrative and devotional ordinances marks already a notable advance over previous and more corrupted Revelations, be construed as placing upon an unassailable basis the undoubted authority with which Muhammad had, verbally and on several occasions, invested His successor? Can the Author of the Bábí Dispensation, however much He may have succeeded through the provisions of the Persian Bayán in averting a schism as permanent and catastrophic as those that afflicted Christianity and Islám– can He be said to have produced instruments for the safeguarding of His Faith as definite and efficacious as those which must for all time preserve the unity of the organized followers of the Faith of Bahá'u'lláh ?

Alone of all the Revelations gone before it this Faith has, through the explicit directions, the repeated warnings, the authenticated safeguards incorporated and elaborated in its teachings, succeeded in raising a structure which the bewildered followers of bankrupt and broken creeds might well approach and critically examine, and seek, ere it is too late, the invulnerable security of its world-embracing shelter.

No wonder that He Who through the operation of His Will has inaugurated so vast and unique an Order and Who is the Center of so mighty a Covenant should have written these words: "So firm and mighty is this Covenant that from the beginning of time until the present day no religiousexternal image arrow-10x10.png Dispensation hath produced its like. " "Whatsoever is latent in the innermost of this holy cycle," He wrote during the darkest and most dangerous days of His ministry, "shall gradually appear and be made manifest, for now is but the beginning of its growth and the day-spring of the revelation of its signs." "Fear not," are His reassuring words foreshadowing the rise of the Administrative Order established by His Will, "fear not if this Branch be severed from this material world and cast aside its leaves; nay, the leaves thereof shall flourish, for this Branch will grow after it is cut off from this world below, it shall reach the loftiest pinnacles of glory, and it shall bear such fruits as will perfume the world with their fragrance."

To what else if not to the power and majesty which this Administrative Order–the rudiments of the future all-enfolding Bahá'í Commonwealth–is destined to manifest, can these utterances of Bahá'u'lláh allude: "The world's equilibrium hath been upset through the vibrating influence of this most great, this new World Order. Mankind's ordered life hath been revolutionized through the agency of this unique, this wondrous System– the like of which mortal eyes have never witnessed."

The Báb Himself, in the course of His references to "Him Whom God will make manifest" anticipates the System and glorifies the World Order which the Revelation of Bahá'u'lláh is destined to unfold. "Well is it with him," is His remarkable statement in the third chapter of the Persian Bayán, "who fixeth his gaze upon the Order of Bahá 'u'lláh and rendereth thanks unto his Lord! For He will assuredly be made manifest. God hath indeedexternal image arrow-10x10.png irrevocably ordained it in the Bayán."

In the Tablets of Bahá’u’lláh where the institutions of the International and Local Houses of Justice are specifically designated and formally established; in the institution of the Hands of the Cause of God which first Bahá'u'lláh and then 'Abdu'l-Bahá brought into being; in the institution of both local and national Assemblies which in their embryonic stage were already functioning in the days preceding 'Abdu'l-Bahá's ascension; in the authority with which the Authorexternal image arrow-10x10.png of our Faith and the Center of His Covenant have in their Tablets chosen to confer upon them; in the institution of the Local Fund which operated according to 'Abdu'l-Bahá's specific injunctions addressed to certain Assemblies in Persia; in the verses of the Kitáb-i-Aqdas the implications of which clearly anticipate the institution of the Guardianship; in the explanation which 'Abdu'l-Bahá, in one of His Tablets, has given to, and the emphasis He has placed upon, the hereditary principle and the law of primogeniture as having been upheld by the Prophets of the past– in these we can discern the faint glimmerings and discover the earliest intimation of the nature and working of the Administrative Order which the Will of 'Abdu'l-Bahá was at a later time destined to proclaim and formally establish.

An attempt, I feel, should at the present juncture be made to explain the character and functions of the twin pillars that support this mighty Administrative Structure–the institutions of the Guardianship and of the Universal House of Justice. To describe in their entirety the diverse elements that function in conjunction with these institutions is beyond the scope and purpose of this general exposition of the fundamental verities of the Faith. To define with accuracy and minuteness the features, and to analyze exhaustively the nature of the relationships which, on the one hand, bind together these two fundamental organs of the Will of 'Abdu'l-Bahá and connect, on the other, each of them to the Authorexternal image arrow-10x10.png of the Faith and the Center of His Covenant is a task which future generations will no doubt adequately fulfill. My present intention is to elaborate certain salient features of this scheme which, however close we may stand to its colossal structure, are already so clearly defined that we find it inexcusable to either misconceive or ignore.

It should be stated, at the very outset, in clear and unambiguous language,that these twin institutions of the Administrative Order of Bahá'u'lláh should be regarded as divine in origin, essential in their functions and complementary in their aim and purpose. Their common, their fundamental object is to insure the continuity of that divinely-appointed authority which flows from the Source of our Faith, to safeguard the unity of its followers and to maintain the integrity and flexibility of its teachings. Acting in conjunction with each other these two inseparable institutions administer its affairs, coordinate its activities, promote its interests, execute its laws and defend its subsidiary institutions. Severally, each operates within a clearly defined sphere of jurisdiction; each is equipped with its own attendant institutions– instruments designed for the effective discharge of its particular responsi- bilities and duties. Each exercises, within the limitations imposed upon it, its powers, its authority, its rights and prerogatives. These are neither contradictory, nor detract in the slightest degreeexternal image arrow-10x10.png from the position which each of these institutions occupies. Far from being incompatible or mutually destructive, they supplement each other's authority and functions, and are permanently and fundamentally united in their aims.

Divorcedexternal image arrow-10x10.png from the institution of the Guardianship the World Order of Bahá'u'lláh would be mutilated and permanently deprived of that hereditary principle which, as 'Abdu'l-Bahá has written, has been invariably upheld by the Law of God. "In all the Divine Dispensations," He states, in a Tablet addressed to a follower of the Faith in Persia, "the eldest son hath been given extraordinary distinctions. Even the station of prophethood hath been his birthright."Without such an institution the integrity of the Faith would be imperilled, and the stability of the entire fabric would be gravely endangered. Its prestige would suffer, the means required to enable it to take a long, and uninterrupted view over a series of generations would be completely lacking, and the necessary guidance to define the sphere of the legislative action of its elected representatives would be totally withdrawn.

Severed from the no less essential institution of the Universal House of Justice this same System of the Will of 'Abdu'l-Bahá would be paralyzed in its action and would be powerless to fill in those gaps which the Author of the Kitáb-i-Aqdas has deliberately left in the body of His legislative and admin istrative ordinances.

"He is the Interpreter of the Word of God, " ‘Abdu'l-Bahá, referring to the functions of the Guardian of the Faith, asserts, using in His Will the very term which He Himself had chosen when refuting the argument of the Covenant breakers who had challenged His right to interpret the utterances of Bahá'u'lláh. "After him," He adds, "will succeed the first-born of his lineal descendants. " "The mighty stronghold," He further explains, "shall remain impregnable and safe through obedience to him who is the Guardian of the Cause of God. "

"It is incumbent upon the members of the House of Justice, upon all the Aghsán, the Afnán, the Hands of the Cause of God, to show their obedience, submissiveness and subordination unto the Guardian of the Cause of God." "It is incumbent upon the members of the House of Justice," Bahá'u'lláh, on the other hand, declares in the Eighth Leaf of the Exalted Paradise, "To take counsel together regarding those things which have not outwardly been revealed in the Bookexternal image arrow-10x10.png, 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. " "Unto the Most Holy Book" (the Kitáb-i-Aqdas), 'Abdu'l-Bahá states in His Will, "every one must turn, and all that is not expressly recorded therein must be referred to the Universal House of Justice. That which this body, whether unanimously or by a majority doth carry, that is verily the truth and the purpose of God Himself. Whoso doth deviate therefrom is verily of them that love discord, hath shown forth malice, and turned away from the Lord of the Covenant."

Not only does 'Abdu'l-Bahá confirm in His Will Bahá'u'lláh's above quoted statement, but invests this body with the additional right and power to abrogate, according to the exigencies of time, its own enactments, as well as those of a preceding House of Justice. "Inasmuch as the House of Justice, " is His explicit statement in His Will, "hath power to enact laws that are not expressly recorded in the Bookexternal image arrow-10x10.png and bear upon daily transactions, so also it hath power to repeal the same … This it can do because these laws form no part of the divine explicit text."Referring to both the Guardian and the Universal House of Justice we read these emphatic words: "The sacred and youthful branch, the Guardian of the Cause of God, as well as the Universal House of Justice to be universally elected and established, are both under the care and protection of the Abhá Beauty, under the shelter and unerring guidance of the Exalted One (the Báb) (may my life be offered up for them both). Whatsoever they decide is of God."

From these statements it is made indubitably clear and evident that the Guardian of the Faith has been made the Interpreter of the Word and that the Universal House of Justice has been invested with the function of legislating on matters not expressly revealed in the teachings. The interpretation of the Guardian, functioning within his own sphere, is as authoritative and binding as the enactments of the International House of Justice, whose exclusive right and prerogative is to pronounce upon and deliver the final judgment on such laws and ordinances as Bahá'u'lláh has not expressly revealed. Neither can, nor will ever, infringe upon the sacred and prescribed domain of the other. Neither will seek to curtail the specific and undoubted authority with which both have been divinely invested.

Though the Guardian of the Faith has been made the permanent head of so august a body he can never, even temporarily, assume the right of exclusive legislation. He cannot override the decision of the majority of his fellow-members, but is bound to insist upon a reconsideration by them of any enactment he conscientiously believes to conflict with the meaning and to depart from the spirit of Bahá'u'lláh's revealed utterances. He interprets what has been specifically revealed, and cannot legislate except in his capacity as member of the Universal House of Justice. He is debarred from laying down independently the constitution that must govern the organized activities of his fellow-members, and from exercising his influence in a manner that would encroach upon the liberty of those whose sacred right is to elect the body of his collaborators.

It should be borne in mindexternal image arrow-10x10.png that the institution of the Guardianship has been anticipated by 'Abdu'l-Bahá in an allusion He made in a Tablet addressed, long before His own ascension, to three of His friends in Persia. To their question as to whether there would be any person to whom all the Bahá'ís would be called upon to turn after His ascension He made the following reply: "As to the question ye have asked me, know verily that this is a well-guarded secret. It is even as a gem concealed within its shell. That it will be revealed is predestined. The time will come when its light will appear, when its evidences will be made manifest, and its secrets unravelled. "

Dearly-beloved friends ! Exalted as is the position and vital as is the function of the institution of the Guardianship in the Administrative Order of Bahá'u’lláh, and staggering as must be the weight of responsibility which it carries, its importance must, whatever be the language of the Will, be in no wise over-emphasized. The Guardian of the Faith must not under any circumstances, and whatever his merits or his achievements, be exalted to the rank that will make him a co-sharer with 'Abdu'l-Bahá in the unique position which the Center of the Covenant occupies–much less to the station exclusively ordained for the Manifestation of God. So grave a departure from the established tenets of our Faith is nothing short of open blasphemy. As I have already stated, in the course of my references to 'Abdu'l-Bahá's station, however great the gulf that separates Him from the Authorexternal image arrow-10x10.png of a Divine Revelation it can never measure with the distance that stands between Him Who is the Center of Bahá'u'lláh's Covenant and the Guardians who are its chosen ministers. There is a far, far greater distance separating the Guardian from the Center of the Covenant than there is between the Center of the Covenant and its Author.

No Guardian of the Faith, I feel it my solemn duty to place on record,can ever claim to be the perfect exemplar of the teachings of Bahá'u'lláh or the stainless mirror that reflects His light. Though overshadowed by the unfailing, the unerring protection of Bahá'u'lláh and of the Báb, and however much he may share with 'Abdu'l-Bahá the right and obligation to interpret the Bahá'í teachings, he remains essentially humanexternal image arrow-10x10.png and cannot, if he wishes to remain faithful to his trust, arrogate to himself, under any pretence whatsoever, the rights, the privileges and prerogatives which Bahá'u'lláh has chosen to confer upon His Son. ln the light of this truth to pray to the Guardian of the Faith, to address him as lord and master, to designate him as his holiness, to seek his benediction, to celebrate his birthday, or to commemorate any event associated with his life would be tantamount to a departure from those established truths that are enshrined within our beloved Faith. The fact that the Guardian has been specifically endowed with such power as he may need to reveal the purport and disclose the implications of the utterances of Bahá'u'lláh and of 'Abdu'l-Bahá does not necessarily confer upon him a station co-equal with those Whose words he is called upon to interpret. He can exercise that right and discharge this obligation and yet remain infinitely inferior to both of them in rank and different in nature.

To the integrity of this cardinal principle of our Faith the words, the deeds of its present and future Guardians must abundantly testify. By their conduct and example they must needs establish its truth upon an unassailable foundation and transmit to future generations unimpeachable evidences of its reality. For my own part to hesitate in recognizing so vital a truth or to vacillate in proclaiming so firm a conviction must constitute a shameless betrayal of the confidence reposed in me by 'Abdu'l-Bahá and an unpardonable usurpation of the authority with which He Himself has been invested.

A word should now be said regarding the theory on which this Administrative Order is based and the principle that must govern the operation of its chief institutions. It would be utterly misleading to attempt a comparison between this unique, this divinely-conceived Order and any of the diverse systems which the minds of men, at various periods of their history, have contrived for the government of human institutions. Such an attempt would in itself betray a lack of completeexternal image arrow-10x10.png appreciation of the excellence of the handiwork of its great Author. How could it be otherwise when we remember that this Order constitutes the very pattern of that divine civilization which the almighty Law of Bahá’u'lláh is designed to establish upon earth? The divers and ever-shifting systems of human polity, whether past or present, whether originating in the East or in the West, offer no adequate criterion wherewith to estimate the potency of its hidden virtues or to appraise the solidity of its foundations.

The Bahá'í Commonwealth of the future, of which this vast Administrative Order is the sole framework, is, both in theory and practice, not only unique in the entire historyexternal image arrow-10x10.png of political institutions, but can find no parallel in the annals of any of the world's recognized religious systems. No form of democratic government; no system of autocracy or of dictatorship, whether monarchical or republican; no intermediary scheme of a purely aristocratic order; nor even any of the recognized types of theocracy, whether it be the Hebrew Commonwealth, or the various Christian ecclesiastical organizations, or the Imamate or the Caliphate in Islám–none of these can be identified or be said to conform with the Administrative Order which the master-hand of its perfect Architect has fashioned.

This new-born Administrative Order incorporates within its structure certain elements which are to be found in each of the three recognized forms of secular government, without being in any sense a mere replica of anyone of them, and without introducing within its machinery any of the objectionable features which they inherently possess. It blends and harmonizes, as no government fashioned by mortal hands has as yet accomplished, the salutary truths which each of these systems undoubtedly contains without vitiating the integrity of those God-given verities on which it is ultimately founded.

The Administrative Order of the Faith of Bahá'u'lláh must in no wise be regarded as purely democratic in character inasmuch as the basic assumption which requires all democracies to depend fundamentally upon getting their mandate from the people is altogether lacking in this Dispensation. In the conduct of the administrative affairs of the Faith, in the enactment of the legislation necessary to supplement the laws of the Kitáb-i-Aqdas, the members of the Universal House of Justice, it should be borne in mind, are not, as Bahá'u'lláh´’s utterances clearly imply, responsible to those whom they represent, nor are they allowed to be governed by the feelings, the general opinion, and even the convictions of the mass of the faithful, or of those who directly elect them. They are to follow, in a prayerful attitude, the dictates and promptings of their conscience. They may, indeedexternal image arrow-10x10.png they must, acquaint themselves with the conditions prevailing among the community, must weigh dispassionately in their minds the merits of any case presented for their consideration, but must reserve for themselves the right of an unfettered decision. "God will verily inspire them with whatsoever He willeth," is Bahá'u'lláh's incontrovertible assurance. They, and not the body of those who either directly or indirectly elect them, have thus been made the recipients of the divine guidance which is at once the life-blood and ultimate safeguard of this Revelation. Moreover, he who symbolizes the hereditary principle in this Dispensation has been made the interpreter of the words of its Author, and ceases consequently, by virtue of the actual authority vested in him, to be the figurehead invariably associated with the prevailing systems of constitutional monarchies.

Nor can the Baháí Administrative Order be dismissed as a hard and rigid system of unmitigated autocracy or as an idle imitation of any form of absolutistic ecclesiastical government, whether it be the Papacy, the Imamate or any other similar institution, for the obvious reason that upon the international elected representatives of the followers of Bahá'u'lláh has been conferred the exclusive right of legislating on matters not expressly revealed in the Bahá’í writings. Neither the Guardian of the Faith nor any institution apart from the International House of Justice can ever usurp this vital and essential power or encroach upon that sacred right. The abolition of professional priesthood with its accompanying sacraments of baptism, of communion and of confession of sins, the laws requiring the election by universal suffrage of all local, national, and international Houses of Justice, the total absence of episcopal authority with its attendant privileges, corruptions and bureaucratic tendencies, are further evidences of the non autocratic character of the Bahá'í Administrative Order and of its inclination to democratic methods in the administration of its affairs.

Nor is this Order identified with the name of Bahá'u'lláh to be confused with any system of purely aristocratic government in view of the fact that it upholds, on the one hand, the hereditary principle and entrusts the Guardian of the Faith with the obligation of interpreting its teachings, and provides, on the other, for the free and direct election from among the mass of the faithful of the body that constitutes its highest legislative organ.

Whereas this Administrative Order cannot be said to have been modelled after any of these recognized systems of government, it nevertheless embodies, reconciles and assimilates within its framework such wholesome elements as are to be found in each one of them. The hereditary authority which the Guardian is called upon to exercise, the vital and essential functions which the Universal House of Justice discharges, the specific provisions requiring its democratic election by the representatives of the faithful–these combine to demonstrate the truth that this divinely revealed Order, which can never be identified with any of the standard types of government referred to by Aristotle in his works, embodies and blends with the spiritualexternal image arrow-10x10.png verities on which it is based the beneficent elements which are to be found in each one of them. The admitted evils inherent in each of these systems being rigidly and permanently excluded, this unique Order, how ever long it may endure and however extensive its ramifications, cannot ever degenerate into any form of despotism, of oligarchy, or of demagogy which must sooner or later corrupt the machinery of all man-made and essentially defective political institutions.

Dearly-beloved friends! Significant as are the origins of this mighty administrative structure, and however unique its features, the happenings that may be said to have heralded its birth and signalized the initial stage of its evolution seem no less remarkable. How striking, how edifying the contrast between the process of slow and steady consolidation that characterizes the growth of its infant strength and the devastating onrush of the forces of disintegration that are assailing the outworn institutions, both religious and secular, of present-day societyexternal image arrow-10x10.png!

The vitality which the organic institutions of this great, this ever expanding Order so strongly exhibit; the obstacles which the high courage, the undaunted resolution of its administrators have already surmounted; the fire of an unquenchable enthusiasm that glows with undiminished fervor in the hearts of its itinerant teachers; the heights of self-sacrifice which its champion-builders are now attaining; the breadth of vision, the confident hope, the creative joy, the inward peace, the uncompromising integrity, the exemplary discipline, the unyielding unity and solidarity which its stalwart defenders manifest; the degree to which its moving Spirit has shown itself capable of assimilating the diversified elements within its pale, of cleansing them of all forms of prejudice and of fusing them with its own structure– these are evidences of a power which a disillusioned and sadly shaken societyexternal image arrow-10x10.png can ill afford to ignore.

Compare these splendid manifestations of the spirit animating this vibrant body of the Faith of Bahá'u'lláh with the cries and agony, the follies and vanities, the bitterness and prejudices, the wickedness and divisions of an ailing and chaotic world. Witness the fear that torments its leaders and paralyzes the action of its blind and bewildered statesmen. How fierce the hatreds, how false the ambitions, how petty the pursuits, how deep-rooted the suspicions of its peoples! How disquieting the lawlessness, the corruption, the unbelief that are eating into the vitals of a tottering civilization!

Might not this process of steady deterioration which is insidiously invading so many departments of humanexternal image arrow-10x10.png activity and thought be regarded as a necessary accompaniment to the rise of this almighty Arm of Bahá'u'lláh? Might we not look upon the momentous happenings which, in the course of the past twenty years, have so deeply agitated every continent of the earth, as ominous signs simultaneously proclaiming the agonies of a disintegrating civilization and the birth pangs of that World Order–that Ark of human salvation–that must needs arise upon its ruins?

The catastrophic fall of mighty monarchies and empires in the European continent, allusions to some of which may be found in the prophecies of Bahá'u'lláh; the decline that has set in, and is still continuing, in the fortunes of the Shí'ah hierarchy in His own native land; the fall of the Qájár dynasty, the traditional enemy of His Faith; the overthrow of the Sultanate and the Caliphate, the sustaining pillars of Sunní Islám, to which the destruction of Jerusalem in the latter part of the first century of the Christian era offers a striking parallel; the wave of secularizationexternal image arrow-10x10.png which is invading the Muhammadan ecclesiastical institutions in Egypt and sapping the loyalty of its staunchest supporters; the humiliating blows that have afflicted some of the most powerful Churches of Christendom in Russia, in Western Europe and Central America; the dissemination of those subversive doctrines that are undermining the foundations and overthrowing the structure of seemingly impregnable strongholds in the political and social spheres of human activity; the signs of an impending catastrophe, strangely reminiscent of the Fall of the Roman Empire in the West, which threatens to engulf the whole structure of present-day civilization–all witness to the tumult which the birth of this mighty Organ of the Religion of Bahá'u'lláh has cast into the world – a tumult which will grow in scope and in intensity as the implications of this constantly evolving Scheme are more fully understood and its ramifications more widely extended over the surface of the globe.

A word moreexternal image arrow-10x10.png in conclusion. The rise and establishment of this Administrative Order–the shell that shields and enshrines so precious a gem – constitutes the hall-mark of this second and formative age of the Bahá'í era. It will come to be regarded, as it recedes farther and farther from our eyes, as the chief agency empowered to usher in the concluding phase, the consummation of this glorious Dispensation.

Let no one, while this System is still in its infancy, misconceive its character, belittle its significance or misrepresent its purpose. The bedrock on which this Administrative Order is founded is God's immutable Purpose for mankind in this day. The Source from which it derives its inspiration is no one less than Bahá'u'lláh Himself . Its shield and defender are the embattled hosts of the Abhá Kingdom. Its seed is the blood of no less than twenty thousand martyrs who have offered up their lives that it may be born and flourish. The axis round which its institutions revolve are the authentic provisions of the Will and Testament of 'Abdu'l-Bahá. Its guiding principles are the truths which He Who is the unerring Interpreter of the teachings of our Faith has so clearly enunciated in His public addresses throughout the West. The laws that govern its operation and limit its functions are those which have been expressly ordained in the Kitáb-i-Aqdas. The seat round which its spiritualexternal image arrow-10x10.png, its humanitarian and administrative activities will cluster are the Mashriqu'l-Adhkár and its Dependencies. The pillars that sustain its authority and buttress its structure are the twin institutions of the Guardianship and of the Universal House of Justice. The central, the underlying aim which animates it is the establishment of the New World Order as adumbrated by Bahá'u'lláh. The methods it employs, the standard it inculcates, incline it to neither East nor West, neither Jew nor Gentile, neither rich nor poor, neither white nor colored. Its watchword is the unification of the human race; its standard the "Most Great Peace"; its consummation the advent of that golden millennium–the Day when the kingdoms of this world shall have become the Kingdom of God Himself, the Kingdom of Bahá’u'lláh.

SHOGHI, Haifa, Palestine, February 8, 1934.

World Unity Commonwealth uv Guv uv Omneeoh

World Unity the Goal of The Unfoldment of World Civilization…

by Shoghi Effendi

published in the book The World Order of Bahá’u’lláh readable online here.

Unification of the whole of mankind is the hall-mark of the stage which human society is now approaching. Unity of family, of tribe, of city-state, and nation have been successively attempted and fully established. World unity is the goal towards which a harassed humanity is striving. Nation-building has come to an end. The anarchy inherent in state sovereignty is moving towards a climax. A world, growing to maturity, must abandon this fetish, recognize the oneness and wholeness of human relationships, and establish once for all the machinery that can best incarnate this fundamental principle of its life.
2
"A new life," Bahá'u'lláh proclaims, "is, in this age, stirring within all the peoples of the earth; and yet none hath discovered its cause, or perceived its motive." "O ye children of men," He thus addresses His generation, "the fundamental purpose animating the Faith of God and His Religion is to safeguard the interests and promote the unity of the human race… This is the straight path, the fixed and immovable foundation. Whatsoever is raised on this foundation, the changes and chances of the world can never impair its strength, nor will the revolution of countless centuries undermine its structure." "The well-being of mankind," He declares, "its peace and security are unattainable unless and until its unity is firmly established." "So powerful is the light of unity," is His further testimony, "that it can illuminate the whole earth. The one true God, He Who knoweth all things, Himself testifieth to the truth of these words… This goal excelleth every other goal, and this aspiration is the monarch of all aspirations." "He Who is your Lord, the All-Merciful," He, moreover, has written, "cherisheth in His heart the desire of beholding the entire human race as one soul and one body. Haste ye to win your share of God's good grace and mercy in this Day that eclipseth all other created days."
3
The unity of the human race, as envisaged by Bahá'u'lláh, implies the establishment of a world commonwealth in which all nations, races, creeds and classes are closely and permanently united, and in which the autonomy of its state members and the personal freedom and initiative of the individuals that compose them are definitely and completely safeguarded.

This commonwealth must, as far as we can visualize it, consist of a world legislature, whose members will, as the trustees of the whole of mankind, ultimately control the entire resources of all the component nations, and will enact such laws as shall be required to regulate the life, satisfy the needs and adjust the relationships of all races and peoples.

A world executive, backed by an international Force, will carry out the decisions arrived at, and apply the laws enacted by, this world legislature, and will safeguard the organic unity of the whole commonwealth.

A world tribunal will adjudicate and deliver its compulsory and final verdict in all and any disputes that may arise between the various elements constituting this universal system.

A mechanism of world inter-communication will be devised, embracing the whole planet, freed from national hindrances and restrictions, and functioning with marvellous swiftness and perfect regularity.

A world metropolis will act as the nerve center of a world civilization, the focus towards which the unifying forces of life will converge and from which its energizing influences will radiate.

A world language will either be invented or chosen from among the existing languages and will be taught in the schools of all the federated nations as an auxiliary to their mother tongue.

A world script, a world literature, a uniform and universal system of currency, of weights and measures, will simplify and facilitate intercourse and understanding among the nations and races of mankind.

In such a world society, science and religion, the two most potent forces in human life, will be reconciled, will cöoperate, and will harmoniously develop.

The press will, under such a system, while giving full scope to the expression of the diversified views and convictions of mankind, cease to be mischievously manipulated by vested interests, whether private or public, and will be liberated from the influence of contending [[government]]]s and peoples.

The economic resources of the world will be organized, its sources of raw materials will be tapped and fully utilized, its markets will be cöordinated and developed, and the distribution of its products will be equitably regulated.

National rivalries, hatreds, and intrigues will cease, and racial animosity and prejudice will be replaced by racial amity, understanding and cöoperation. The causes of religious strife will be permanently removed, economic barriers and restrictions will be completely abolished, and the inordinate distinction between classes will be obliterated. Destitution on the one hand, and gross accumulation of ownership on the other, will disappear. The enormous energy dissipated and wasted on war, whether economic or political, will be consecrated to such ends as will extend the range of human inventions and technical development, to the increase of the productivity of mankind, to the extermination of disease, to the extension of scientific research, to the raising of the standard of physical health, to the sharpening and refinement of the human brain, to the exploitation of the unused and unsuspected resources of the planet, to the prolongation of human life, and to the furtherance of any other agency that can stimulate the intellectual, the moral, and spiritual life of the entire human race.
5
A world federal system, ruling the whole earth and exercising unchallengeable authority over its unimaginably vast resources, blending and embodying the ideals of both the East and the West, liberated from the curse of war and its miseries, and bent on the exploitation of all the available sources of energy on the surface of the planet, a system in which Force is made the servant of Justice, whose life is sustained by its universal recognition of one God and by its allegiance to one common Revelationsuch is the goal towards which humanity, impelled by the unifying forces of life, is moving.
6
"One of the great events," affirms ‘Abdu’l-Bahá, "which is to occur in the Day of the manifestation of that incomparable Branch is the hoisting of the Standard of God among all nations. By this is meant that all nations and kindreds will be gathered together under the shadow of this Divine Banner, which is no other than the Lordly Branch itself, and will become a single nation. Religious and sectarian antagonism, the hostility of races and peoples, and differences among nations, will be eliminated. All men will adhere to one religion, will have one common faith, will be blended into one race and become a single people. All will dwell in one common fatherland, which is the planet itself." "Now, in the world of being," He has moreover explained, "the Hand of Divine power hath firmly laid the foundations of this all-highest bounty, and this wondrous gift. Whatsoever is latent in the innermost of this holy Cycle shall gradually appear and be made manifest, for now is but the beginning of its growth, and the dayspring of the revelation of its signs. Ere the close of this century and of this age, it shall be made clear and evident how wondrous was that spring-tide, and how heavenly was that gift."
7
No less enthralling is the vision of Isaiah, the greatest of the Hebrew Prophets, predicting, as far back as twenty five hundred years ago, the destiny which mankind must, at its stage of maturity, achieve: "And He (the Lord) shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more …And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots… And he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together… And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice's den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea."
8
The writer of the Apocalypse, prefiguring the millenial glory which a redeemed, a jubilant humanity must witness, has similarly testified: "And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. And I, John, saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, ‘Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.’"
9
Who can doubt that such a consummationthe coming of age of the human racemust signalize, in its turn, the inauguration of a world civilization such as no mortal eye hath ever beheld or human mind conceived? Who is it that can imagine the lofty standard which such a civilization, as it unfolds itself, is destined to attain? Who can measure the heights to which human intelligence, liberated from its shackles, will soar? Who can visualize the realms which the human spirit, vitalized by the outpouring light of Bahá'u'lláh, shining in the plenitude of its glory, will discover?
10
What more fitting conclusion to this theme than these words of Bahá'u'lláh, written in anticipation of the golden age of His Faith the age in which the face of the earth, from pole to pole, will mirror the ineffable splendors of the Abhá Paradise? "This is the Day whereon naught can be seen except the splendors of the Light that shineth from the face of thy Lord, the Gracious, the Most Bountiful. Verily, We have caused every soul to expire by virtue of Our irresistible and all-subduing sovereignty. We have then called into being a new creation, as a token of Our grace unto men. I am, verily, the All-Bountiful, the Ancient of Days. This is the Day whereon the unseen world crieth out: ‘Great is thy blessedness, O earth, for thou hast been made the foot-stool of thy God, and been chosen as the seat of His mighty throne!’ The realm of glory exclaimeth: ‘Would that my life could be sacrificed for thee, for He Who is the Beloved of the All-Merciful hath established His sovereignty upon thee, through the power of His name that hath been promised unto all things, whether of the past or of the future.’"
11

Shoghi.

Haifa, Palestine,

March 11, 1936.

First International Bahai Council uv International Bahai Councils

Executive Successorship of the Baha'i Faith

Formation of First International Baha'i Council

by Shoghi Effendi

Messages to the Bahá’í World: 1950–1957 readable online here

Proclaim National Assemblies of East and West weighty epoch-making decision of formation of first International Bahai Council, forerunner of supreme administrative institution destined to emerge in fullness of time within precincts beneath shadow of World Spiritual Center of Faith already established in twin cities of Akka and Haifa. Fulfillment of prophecies uttered by Founder of Faith and Center of His Covenant culminating in establishment of Jewish State, signalizing birth after lapse of two thousand years of an independent nation in the Holy Land, the swift unfoldment of historic undertaking associated with construction of superstructure of the Bab's Sepulcher on Mount Carmel, the present adequate maturity of nine vigorously functioning national administrative institutions throughout Baha'i World, combine to induce me to arrive at this historic decision marking most significant milestone in evolution of Administrative Order of the Faith of Baha'u'llah in course of last thirty years. Nascent Institution now created is invested with threefold function: first, to forge link with authorities of newly emerged State; second, to assist me to discharge responsibilities involved in erection of mighty superstructure of the Bab's Holy Shrine; third, to conduct negotiations related to matters of personal status with civil authorities. To these will be added further functions in course of evolution of this first embryonic International Institution, marking its development into officially recognized Baha'i Court, its transformation into duly elected body, its efflorescence into Universal House of Justice, and its final fruition through erection of manifold auxiliary institutions constituting the World Administrative Center destined to arise and function and remain permanently established in close neighborhood of Twin Holy Shrines. Hail with thankful, joyous heart at long last the constitution of International Council which history will acclaim as the greatest event shedding luster upon second epoch of Formative Age of Baha'i Dispensation potentially unsurpassed by any enterprise undertaken since inception of Administrative Order of Faith on morrow of Abdu'l-Baha's Ascension, ranking second only to glorious immortal events associated with Ministries of the Three Central Figures of Faith in course of Bahai First Age of most glorious Dispensation of the five thousand century Baha'i Cycle. Advise publicize announcement through Public Relations Committee.

- Shoghi [Cablegram, January 9, 1951]

Spiritual and Administrative World Center

by Shoghi Effendi

from the book Messages to the Bahá’í World: 1950–1957 readable online

Announce to friends of East and West the following: furnishing Mazra'ih, completion of restoration of historic house of Baha'u'llah in Acre, scene of prolonged afflictions sustained by Founder of Faith, as well as supreme crisis suffered by Abdul-Baha at hands of Covenant breakers. Greatly enhanced international endowments in Holy Land in twin cities of Acre and Haifa, now include twin Holy Shrines situated on plain of Acre and slope of Mount Carmel; twin Mansions of Bahji and Mazra'ih, twin historic Houses inhabited by Baha'u'llah and Abdul-Baha; twin International Archives adjoining the Bab's Sepulcher and the resting-place of the Greatest Holy Leaf; twin Pilgrim Houses, constructed for Oriental and Occidental pilgrims; twin Gardens of Ridvan and Firdaws, associated with the memory of the Author of the Baha'i Dispensation.

Greatly welcome assistance of the newly-formed International Council, particularly its President, Mason Remey, and its Vice-President, Amelia Collins, through contact with authorities designed to spread the fame, consolidate the foundations and widen the scope of influence emanating from the twin spiritual, administrative World Centers permanently fixed in the Holy Land constituting the midmost heart of the entire planet.

- Shoghi [Cablegram, March 2, 1951]

Creation of First International Baha'i Council in precincts Holy Shrine, forerunner of International House of Justice, supreme legislative organ of nascent, divinely-conceived, world-encircling Bahai Administrative Order. …International Council destined to culminate in emergence of Universal House of Justice
—Shoghi [Cablegram, December 24, 1951]
Messages to the Baha'i World, 1950-1957, pp. 19-20.

The establishment of a Baha'i Court in the Holy Land, preliminary to the emergence of the Universal House of Justice…
—Shoghi [Cablegram, October 8, 1952]
Messages to the Baha'i World, 1950-1957, p. 42

WORLD ORDER UNFOLDS

from Messages of
SHOGHI EFFENDI

COMPILED BY THE
NATIONAL external image arrow-10x10.png ASSEMBLY
OF THE BAHÁ'ÍS OF THE UNITED STATES
There can be no doubt,—and I am the first to proudly acknowledge it—that, ever since the launching of the second Seven Year Plan, and in consequence of unexpected developments both in the Holy Land and elsewhere, the American Bahá'í Community, ever ready to bear the brunt of responsibility, under the stress of unforeseen circumstances, has considerably widened the scope of its original undertakings and augmented the weight shouldered by its stalwart members. At the World Center of the Faith, in response to the urgent call for action, necessitated by the imperative needs of the rising Sepulchre of the Báb, the formation of the Bahá'í International Council, and the establishment of the State of Israel, as well as in the continent of Africa, where the appointed, the Chief Trustees of a divinely conceived, world-encompassing Plan could not well remain unmoved by the sight of the first attempts being made to introduce systematically the Faith of Bahá'u'lláh and to implant its banner amongst its tribes and races, the American Bahá'í Community have assumed responsibilities well exceeding the original duties they had undertaken to discharge. This two-fold opportunity that providentially presented itself to them, to contribute to the rise and consolidation of the World Center of their Faith, and to the spiritual re-awakening of a long-neglected continent, must however, be exploited to the fullest extent, if the early completionexternal image arrow-10x10.png of the most sacred Edifice, next to the Kiblih of the Bahá'í world, is to be assured, and if the executors of 'Abdu'l-Bahá's Plan are to retain untarnished the primacy conferred upon them by its Author.

That primacy will be demonstrated and re-emphasized as the representatives of this privileged community take their place, and assume their functions, at each of the four intercontinental Bahá'í Teachingexternal image arrow-10x10.png Conferences which are to be convened in the course of, and which must signalize, the world-wide celebrations of the Centenary of the Year Nine. Playing a preponderating role, as the custodians of a Divine Plan, in the global crusade which all the Bahá'í National Spiritual Assemblies, without exception, must, in various degreesexternal image arrow-10x10.png and combinations, launch on the morrow of the forthcoming Centenary, and during the entire course of the ten-year interval separating them from the Most Great Jubilee, they must, upon the consummation of their present Plan, deliberate, together with their ally the Canadian National Assembly, and their associates, the newly formed National Spiritual Assemblies of Central and South America, on the occasion of the convocation of the approaching All-American Teaching Conference, on ways and means whereby they can best contribute to the establishment of the Faith, not only throughout the Americas and their neighboring Islands, but in the chief sovereign States and Dependencies of the remaining continents of the globe.

For unlike the first and second Seven Year Plan, inaugurated by the American Bahá'í Community, the scope of the third Seven Year Plan, the termination of which will mark the conclusion of the first Epoch in the evolution of the Master Plan designed by 'Abdu'l-Bahá will embrace all the continents of the earth, and will bring the Central Body directing these widely ramified operations into direct contact with all the National Assemblies of the Bahá'í world, which, in varying degreesexternal image arrow-10x10.png, will have to contribute their share to the world establishment of the Cause of Bahá'u'lláh, as prophesied by 'Abdu'l-Bahá and envisioned by Daniel,— a consummation that, God willing, will be befittingly celebrated on the occasion of the Most Great Jubilee commemorating the hundredth anniversary of the formal assumption by Bahá'u'lláh of His Prophetic Office.

The vision now disclosed to the eyes of this community is indeedexternal image arrow-10x10.png enthralling. The tasks which, if that vision is to be fulfilled, must be valiantly shouldered by its members are staggering. The time during which so herculean a task is to be performed is alarmingly brief. The period during which so gigantic an operation must be set in motion, prosecuted and consummated, coincides with the critical, and perhaps the darkest and most tragic, stage in human affairs. The opportunities presenting themselves to them are now close at hand. The invisible battalions of the Concourse on High are mustered, in serried ranks, ready to rush their reinforcements to the aid of the vanguard of Bahá'u'lláh's crusades in the hour of their greatest need, and in anticipation of that Most Great, that Wondrous Jubilee in the joyfulness of which both heaven and earth will partake. 'Abdu'l-Bahá, the Founder of this community and the Author of the Plan which constitutes its birthright, to whose last wishes its members so marvellously responded; the Báb, the Centenary of whose Revelation this same community so magnificently celebrated, and to the building of whose Sepulchre it has given so fervent a support; Bahá'u'lláh Himself, to the glory of whose Name so stately an Edifice it has raised, will amply bless and repay its members if they but persevere on the long road they have so steadfastly trodden, and pursue, with undimmed vision, with unrelaxing resolve and unshakable faith, their onward march towards their chosen goal.

That this community, so young in years, yet withal so rich in exploits, may, in the months immediately ahead, as well as in the years immediately following this coming Jubilee, maintain, untarnished and unimpaired, its record of service to our beloved Faith, that it may further embellish, through still nobler feats, its annals, is the dearest wish of my heart, and the object of my constant supplications at the Holy Threshold.

November 23, 1951.