The Bahá’í Peace Program/Text

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- THE g

BAHA’I PEACE _ w PROGRAM

[Page 2]Fifth Printing 1970

Prmlrd in L‘V.S.:I.

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BAI TA I PEACE PROGRAM

BAHA’ IIIIIIIIIIIIIIII

[Page 4]FOREWORD

Followers (f the Bahá’í Faith in 250 countries and territoriex join with all peaee-loving peoples in looking to the United Nations with heartfelt hope that it may inaugurate the age of close and continuing collaboration among the nations of the earth.

Ever since the middle of the last century when Bahá’u’lláh, Founder of the Bahá’í Faith, proclaimed the need for collective Jecurity and the establishment of universal peace, the Bahti’z’s have been working toward that glorious goal. The United Nations, therefore, represents a significant step in the fulfillment of their aspirations and labor: during three generatiom.

It was also of great significance to the Bahá’í: that the conference to establish the structure for world security was held in San Francisco. Speaking in California in 1912 ‘Abdu’l-Bahá’, son of Bahti’u’llah, said: “May altruistic aims and thoughts radiate from this center toward all other regions of the earth and may the glory of this accomplishment forever halo the history qf this county. May thefirstflag ofInternational Peace be upraised in this State.”

[Page 5]THE BAHA’I PEACE PROGRAM

The Bahá’ípeace program, explicit in the teachings of Baha’u’tla’h since the years 1863—1868, has from the firxt considered the development of world order as an unfolding process. It is based on the premise that the reality of our age is the interdependence ofall peoples, and that the institutions and policies which regulate our political, economic and social life must achieve a world order in which this consciousness will find complete expression.

With the full knowledge that the nineteenth century stood on the threshold of world unity, Bahti’u’lla’h proclaimed in prophetic utterances that the society of His day, with its conflicting groups, the hostilities of race, nation and class, would have to give way before the vigorous upthrust of the coming world civilization. In unequivocal [etters addressed to the rulers and leaders of His

[Page 6]time, He defined its fundamental structure, envisioned the xtepx of itx evolution, and declared that it would Text upon no other fimna’ation save the genuine oneness of mankind.

It has been our destiny to live in the upheaval caused by the reeasting of the diverse habits and institutions of life into one vast and universal xystem. At the same time we have had the satisfaction of participating in a creative task surpassing the opportunities If any people in any previous age. May we not regard the emergence of a world community and the growing eonseiouxness of world citizenship as the first glowing promises of the “coming ofage of the human race” which in the fiillness of time will bear its richestfruit in a world civilization and culture?

In presenting this briefxuroey of the fundamentals of the Bahá’í program, we do so with the full realization that many of these proposalx reach beyond the possibilities cf the present hour. Nevertheless, we are confident that the regenerating spirit and the practical principles of world reenmtruetion contained in the paxsages selected from the word: of the Founder, Baha’u’lleih, His son, ‘Aba’u’lBaha', and Shoghi Bahá’í, thefirst Guardian of the Bahá’í Faith, will elarifiz and reinforce the endeavors of all who are devoted to the evolution of universal peace.

“This handful of dust, the earth is one home. Let it be in unity.” (Bahá’u’lláh)

[Page 7]THE FEDERATION OF MANKIND

World unity, the keynote of the Bahá’í Faith, embodies the very epirit of the age in which we live, and constitutes the cornerstone of the Bahá’í peace program. All the social and humanitarian teachings which it includes converge on the fundamental doctrine of the oneness of mankind.

The political structure of this world order is based upon the principle offea'eration and must have the complete support ofall mankind. Settlement ofdisputes involving international relations will be made by a world tribunal, and ax the prime esxential for the establishment and preservation of peace, there is provision fir common and, if needed,foreefu1 action against any aggressor state.

Since the political aspects of peace cannot be isolated from the general quextion qf human relationships, the Bahá’í Faith eallsfir the evolution ofa true world society in which peoples and nations maintain their individuality, yet subordinate their particular interests to the welfare of humanity ax a whole, and through their diverse contributions create a world culture rieher and more rewarding than any known in history. “Religious, racial, political, economic and patriotic prejudices destroy the .edi ce” of mankind and are “the primary cause of the world’s destruction.” Therefore, the plan for peace conceived by Baha'’u’l[dh ineorporatex such social princiblex as the oneness ofhumanity, equality ofmen and women, the partnership of capital and labor, universal education, international language, the harmony of science and religion, and freedom in the searchfor truth, each of which “must be added to the matter qf Universal Peace. . . so that results may accrue.”

[Page 8]I he time must come when the impera tive necessity for the holding of a vast, an all-embracing assemblage of men will be universally realized. The rulers and kings of the earth must needs attend it, and, participating in its deliberations, must consider such ways and means as will lay the foundations of the world’s Great Peace amongst men. Such a peace demandeth that the Great Powers should resolve, for the sake of the tranquillity of the peoples of the earth, to be fully reconciled among themselves. Should any king take up arms against another, all should unitedly arise and prevent him. If this be done, the nations of the world will no longer require any armaments, except for the purpose of preserving the security of their realms and of maintaining internal order within their territories. This will insure the peace and composure of every people, government and nation. (1)

True civilization will unfiirl its banner in the midmost heart of the world whenever a certain number of its distinguished and high-minded sovereigns — the shining exemplars of devotion and determination shall, for the good and happiness of all mankind, arise, with firm resolve and clear vision, to establish the Cause of Universal Peace.

They must make the Cause of Peace the object of general consultation, and seek by every means in their power to establish a Union of the nations of the world. They must conclude a binding treaty and establish a covenant, the provisions of which shall be sound, inviolable and definite. They must proclaim it to all the world and obtain for it the sanction of all the human race.

This supreme and noble undertaking — the real source of the peace and wellbeing of all the world — should be regarded as sacred by all that dwell on earth. All the

[Page 9]forces of humanity must be mobilized to insure the stability and permanence of this Most Great Covenant.

In this all-embracing Pact the limits and frontiers of each and every nation should be Clearly fixed, the principles underlying the relations of governments towards one another definitely laid down, and all international agreements and obligations ascertained. In like manner, the size of the armaments of every government should be strictly limited, for if the preparations for war and the military forces of any nation should be allowed to increase, they will arouse the suspicions of others.

The fundamental principle underlying this solemn Pact should be so fixed that if any government later violate any one of its provisions, all the governments on earth should arise to reduce it to utter submission . . . Should this greatest of all remedies be applied to the sick body of the world, it will assuredly recover from its ills and will remain eternally safe and secure. (2)

Although the League of Nations has been brought into existence, yet it is incapable of establishing Universal Peace. But the Supreme Tribunal which . . .Bahá’u’lláh has described will fulfill this sacred task with the utmost might and power.

His plan is this: that the national assemblies of each country and nation (that is to say, parliaments) should elect two or three persons who are the choicest men of that nation, and are well informed concerning international laws and the relations between governments, and are aware of the essential needs of the world of humanity in this day. The number of these representatives should be in proportion to the number of inhabitants of that country. The election of these souls who are chosen by the national

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assembly, that is, the parliament, must be confirmed by the upper house, the congress and the cabinet and also by the president or monarch, so these persons may be the elected ones of all the nation and the government.

From among these people the members of the Supreme Tribunal will be elected, and all mankind will thus have a share therein, for every one of these delegates is fully representative of his nation. When the Supreme Tribunal gives a ruling on any international question, either unanimously or by majority rule, there will no longer be any pretext for the plaintiff or ground of objection for the defendant.

In case any of the governments or nations, in the execution of the irrefutable decision of the Supreme Tribunal, be negligent or dilatory, the rest of the nations will rise up against it, because all the governments and nations of the world are the supporters of this Supreme Tribunal. Consider what a firm foundation this is! But by a limited and restricted League the purpose will not be realized as it ought and should.

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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 harrassed humanity is striving. Nationbuilding 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. (3)

[Page 11]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. (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

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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 intercommunication will be devised, embracing the whole planet, freed from national hindrances and restrictions, and functioning with marvelous 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 cooperate, 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 governments 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 coordinated and developed, and the distribution of its products will be equitably regulated. National rivalries, hatreds, and intrigues will cease, and racial animosity and

[Page 13]prejudice will be replaced by racial amity, understanding and cooperation. 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.

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 fi‘om 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 Revelation such is the goal towards which humanity, impelled by the unifying forces of life, is moving. (3)

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[Page 14]THE GUIDING PRINCIPLE OF WORLD ORDER

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The unity of the human race hasfar—reaehz’ng implications, whose whole-hearted recognition is the motive and guiding principle in the development of world order. It envisions a world civilization sustained by the underlying unity of nationalities, races, elasxes, and religions. The drawing of a charter of world organization and the establishment of machinery for world collaboration will not be adequate nor long endure unlessfiundea’ upon the reality of the onenexs cfmankind.

lhis is a new cycle of human power. All the horizons of the world are luminous, and the world will become indeed as a garden and a paradise. It is the hour of unity of the sons of men and of the drawing together of all races and all classes. . . .

In cycles gone by, though harmony was established, yet, owing to the absence of means, the unity of all mankind could not have been achieved. Continents remained widely divided, nay even among the peoples of one and the same continent association and interchange of thought were well-nigh impossible. Consequently intercourse, understanding and unity amongst all the peoples and kindreds of the earth were unattainable. In this day, however, means of communication have multiplied, and the five continents of the earth have virtually merged into one. . . . In like manner all the members of the human family, whether peoples or governments, cities or villages, have become increasingly interde [Page 15]pendent. For none is self-sufliciency any longer possible, inasmuch as political ties unite all peoples and nations, and the bonds of trade and industry, of agriculture and education, are being strengthened every day. Hence the unity of all mankind can in this day be achieved. Verily this is none other but one of the wonders of this wondrous age, this glorious century. Of this past ages have been deprived, for this century — the century of light — has been endowed with unique and unprecedented glory, power and illumination. Hence the miraculous unfolding of a fresh marvel every day. Eventually it will be seen how bright its candles will burn in the assemblage of man.

Behold how its light is now dawning upon the world’s darkened horizon. The first candle is unity in the political realm, the early glimmerings of which can now be discerned. The second candle is unity of thought in world undertakings, the consummation of which will ere long be witnessed. The third candle is unity in freedom which will surely come to pass. The fourth candle is unity in religion which is the corner-stone Of the foundation itself, and which, by the power of God, will be revealed in all its splendor. The fifth candle is the unity of nations — a unity which in this century will be securely established, causing all the peoples of the world to regard themselves as citizens of one common fatherland. The sixth candle is unity of races, making of all that dwell on earth peoples and kindreds of one race. The seventh candle is unity of language, i.e., the choice of a universal tongue in which all peoples will be instructed and converse. Each and every one of these will inevitably come to pass, inasmuch as the power of the Kingdom of God will aid and assist in their realization. (2)

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Let there be no mistake. The principle of the Oneness of Mankind —- the pivot round which all the. teachings of Bahá’u’lláh revolve — is no mere outburst of ignorant emotionalism or an expression of vague and pious hope. Its appeal is not to be merely identified with a reawakening of the spirit of brotherhood and good-will among men, nor does it aim solely at the fostering of harmonious cooperation among individual peoples and nations. Its implications are deeper, its claims greater than any which the Prophets of old were allowed to advance. Its message is applicable not only to the individual, but concerns itselfprimarily with the nature of those essential relationships that must bind all the states and nations as members of one human family. It does not constitute merely the enunciation of an ideal, but stands inseparably associated with an institution adequate to embody its truth, demonstrate its validity, and perpetuate its influence. It implies an organic change in the structure of present-day society, a change such as the world has not yet experienced. It constitutes a challenge, at once bold and universal, to outworn shibboleths of national creeds — creeds that have had their day and which must, in the ordinary course ofevents as shaped and controlled by Providence, give way to a new gospel, fundamentally different from, and infinitely superior to, what the world has already conceived. It calls for no less than the reconstruction and the demilitarization of the whole civilized world — a world organically unified in all the essential aspects of its life, its political machinery, its spiritual aspiration, its trade and finance, its script and language, and yet infinite in the diversity of the national characteristics of its federated units. (3)

[Page 17]THE RENEWAL OF FAITH

The most challenging aspect of the Bahá’í peace program is Bahá’u’lláh’s explanation of the nature and xouree of civilization, a: renewed in the teachings of the Prophets of God. No one can doubt that the great religions of the world have influenced and molded the lives and institutions ofuaxt segmentx ofhumanity. Each has created a wider unity and stimulated the development ofa more progrexsive society. No other agency, whether of politics, economies, philosophy, science, or education, has demonstrated a comparable [zower to regenerate and guide the actions ofmen. Ifthe creative force of true religion has played such a vital role in the [met evolution ofmankinah why should it not again be exerted at this crucial period and toward the only logical goal — world unity?

“The Revelation proclaimed by Bahzi’u’tla’h, His followers believe, is divine in origin, allembracing in scope, broad in its outlook, scientmc in its method, humanitarian in its principles and ajmamic in the influence it exerts on the hearts and minds of men.” Bahá’u’lláh claims to be and is regarded by Bahá’ís as a Messenger of God, just as Abraham, Moses, zoroaster, Krishna, Buddha, Christ and Muhammad. Like them He has renewed the spirit of religion, adapting it to the requirementx of soeiegz in this day. His words addressed in 1868 to Queen Victoria earryfor all peace-loving people: a direct significance: “That which the Lord hath ordained as the sovereign remedy and mightiext instrumentjor the healing of all the world ix the union of all itx peoples in one universal Cause, one common Faith.”

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[Page 18]“The vitality of men’s beliefin God is dying out in every land; nothing short of His wholesome medicine can ever restore it. The corrosion of ungodliness is eating into the Vitals of human society; what else but the Elixir of His

potent Revelation can cleanse and revive it?” (Bahá’u’lláh)

Religion 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 weakening of the pillars of religion hath strengthened the hands of the ignorant and made them bold and arrogant. . . . Religion is a radiant light and an impregnable stronghold for the protection and welfare of the peoples of the world. . . . Should the lamp of religion be obscured, chaos and confusion will ensue, and the lights of fairness, ofjustice, of tranquillity and peace cease to shine. (I)

There is not one soul whose conscience does not testify that in this day there is no more important matter in the world than that of Universal Peace. . . . But the wise souls who are aware of the essential relationships emanating from the realities of things consider that one single matter cannot, by itself, influence the human reality as it ought and should, for until the minds of men become united, no important matter can be accomplished. At present Universal Peace is a matter of great importance, but unity ofconscience is essential, so that the foundation of this matter may become secure, its establishment firm and its edifice strong.

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Naught but the celestial potency of the Word of God, which ruleth and transcendeth the realities of all things, is capable of harmonizing the divergent thoughts, sentiments, ideas and convictions of the children of men. (2)

[Page 19]The Call of God, when raised, breathed a new life into the body of mankind, and infused a new spirit into the whole creation. It is for this reason that the world hath been moved to its depths, and the hearts and consciences of men been quiekened. (2)

Surely the world, contracted and transformed into a single highly complex organism by the marvellous progress achieved in the realm of physical science, by the world-wide expansion of commerce and industry, and struggling, under the pressure of world economic forces, amidst the pitfalls of a materialistic civilization, stands in dire need ofa restatement of the Truth underlying all the Revelation of the past in a language suited to its essential requirements.

Who, contemplating the helplessness, the fears and miseries of humanity in this day, can any longer question the necessity for a fresh revelation of the quickening power of God’s redemptive love and guidance? Who . . . can be so blind as to doubt that the hour has at last struck for the advent of a new Revelation, for a restatement of the Divine Purpose, and for the consequent revival of those spiritual forces that have, at fixed intervals, rehabilitated the fortunes of human society? Does not the very operation of the world-unifying forces that are at work in this age necessitate that He Who is the Bearer of the Message of God in this day should not only reaffirm that self—same exalted standard of individual conduct inculcated by the Prophets gone before Him, but embody in His appeal, to all governments and peoples, the essentials of that social code, that Divine Economy, which must guide humanity’s concerted efforts in establishing that all-embracing fed 19

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eration which is to signalize the advent of the Kingdom of God on this earth? (3)

The convulsions of this transitional and most turbulent period in the annals of humanity are the essential prerequisites, and herald the inevitable approach, of that Age of Ages, “the time of the end,” in which the folly and tumult Of strife that has, since the dawn of history, blackened the annals of mankind, will have been finally transmuted into the wisdom and the tranquillity of an undisturbed, a universal, and lasting peace, in which the discord and separation of the children of men will have given way to the world-wide reconciliation, and the complete unification of the divers elements that constitute human society.

This will indeed be the fitting climax Ofthat process ofintegration which, starting with the family, the smallest unit in the scale of human organization, must, after having called successively into being the tribe, the city—state and the nation, continue to operate until it culminates in the unification of the whole world, the final object and the crowning glory of human evolution on this planet. It is this stage which humanity, willingly or unwillingly, is resistlessly approaching. It is for this stage that this vast, this fiery ordeal which humanity is experiencing is mysteriously paving the way.

The world is, in truth, moving on towards its destiny. The interdependence of the peoples and nations of the earth, whatever the leaders of the divisive forces of the world may say or do, is already an accomplished fact. Its unity in the economic sphere is now understood and recognized. The welfare of the part means the welfare of the whole, and the distress of the part brings distress to the whole. . . . The fires lit by this

[Page 21]great ordeal are the consequences of men’s failure to recognize it. . . . Adversity, prolonged, world-wide, afflictive, allied to chaos and universal destruction, must needs convulse the nations, stir the conscience of the world, disillusion the masses, precipitate a radical change in the very conception of society, and coalesce ultimately the disjointed, the bleeding limbs of mankind into one body, single, organically united, and indivisible. (3)

The Revelation of Bahá’u’lláh, whose supreme mission is none other but the achievement of this organic and spiritual unity of the whole body of nations, should, if we be faithful to its implications, be regarded as signalizing through its advent the coming ofage Of the entire human race. . . . Who can doubt that such a consummation . . . must signalize, in its turn, the inauguration ofa 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? (3)

The above selections are from the Writings of(1) 21 Bahá’u’lláh, (2) ‘Abdu’l-Bahá, (3) Shoghi Effendi. They

are to be found in The Secret quivz'ne Civilization} Bahá’í World Faith, The World Order of Bahá’u’lláh, and The Premixed Day 2': Came.

“The gift of God to this enlightened age is the knowledge of the oneness of mankind and of the fundamental oneness of religion. War shall cease between nations, and by the will of God the Most Great Peace shall come; the world will be seen as a new world, and all men will live as brothers.” (‘Abdu’l-Bahá)

[Page 22]“The well-being of mankind, its peace and security are unattainable unless and until its unity is firmly established ‘ . . Soon will the present day Order be rolled up, and a new one spread out in its stead.” (Bahá’u’lláh)

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