World Order/Volume 9/Issue 4/Text

[Page 107]July, 1943 - The Bahá’í Social Organism. . . . Robert L. Gulick, Ir. 0 Good Deeds and Religion, Editorial Bert/ztz H yde Kirkpatrick - Prayers Revealed by ‘Abdu’l-Bahá . . . . .‘Abdu’l-Ba/zzi 0 O Blessed Door, Poem . . . . . . , . . . . . Sydney Spmgue - World Government: A Study . . . , . . . .Horace H alley

0 Spiritual Defense in Time of War. . , . .Garreta Bmey

- The Road We Are Traveling, Book Review Margaret Kunz Ru/ze

- Purpose, Poem . . . . . . . . 4 . William Kenneth Christian


- With Our Readers. . . I4.I

Fl]-‘TEEN CENTS 

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TH E BAH/S31’ MAGAZINE

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[Page 108]GOD’s PURPOSE 1s NGNE OTHER THAN To USHER IN, IN WAYS HE ALONE CAN BRING ABOUT, AND THE FULL SIGNIFICANCE OF wmcu HE ALONE CAN EATHGM, THE GREAT, THE GGLDEN AGE OF A LONG-DIVIDED, A LONGAFFLICTED HUMANITY. ITs PRESENT STATE, INDEED EVEN ms IMMEDIATE FUTURE, IS DARK, DISTRESSINGLY DARK. ITs DISTANT FUTURE, HOWEVER, Is RADIANT, GLORIOUSLY RADIANT:SO RADIANT THAT NO EYE CAN VISUALIZE IT. —SHOGHI EFFENDI.

CHANGE OF ADDRESS SHOULD BE REPORTED ONE MONTH IN ADVANCE

WORLD ORDER is published monthly in Wilmette, Ill., by the Publishing Committee of the National Spiritual Assembly of the Babéfis of the United States and Canada. EDITORS: Garreta Busey, Alice Simmons Cox, Horace Holley, Bertha Hyde Kirkpatrick.

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SUBSCRIPTIONS: $1.50 per year, for United States, its territories and possessions; for Canada, Cuba, Mexico, Central and South America. Single copies, 15c. Foreign subscriptions, $1.75. Make checks and money orders payable to World Order Magazine, 110 Linden Avenue, Wilmette, Illinois. Entered as second class matter April 1, 1940, at the post office at Wilmette, Ill., under the Act of March 3, 1879. Contents copyrighted 1943 by Bahá’í Publishing Committee. Title registered at U. S. Patent Office.

JULY, 1943, VOLUME IX, NUMBER 4.

[Page 109]WORLD ORDER

TH E BAHAW MAGAZINE

JULY, 1943

VOLUME IX NUMBER 4.

T /76 Bahá’í S acid! Orgcmism Robert L. Guliclz, fr.

HOW THE BAI-{Ail ADMINISTRATIVE ORDER TRANSLATES NOBLEST IDEALS INTO ACTION

PURPOSE or ORGANIZATION

THosE who argue that organization destroys freedom fail to realize the consequences of the lack of the right type of collective effort. The great problems of our time are social in nature. It is all very Well to laud personal piety but social application will be necessary if We are to eliminate War and poverty. Should the commonly accepted principles of individual morality govern the relationships of classes and nations, the results would be genuinely revolutionary. If the objectives of a movement are praiseworthy, organization increases its power for good. ‘What is the Bahá’í goal? Horace Holley answers: “The purpose of this organization is to make possible a true and lasting unity among peoples of different races, classes, interests, characters, and inherited creeds.” 1

Shoghi Effendi expresses the spirit of those associated with the local Bahá’í bodies: “The members of these Assemblies

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. . must disregard utterly their own likes and dislikes, their personal interests and inclinations, and concentrate their minds upon those measures that will conduce to the welfare and happiness of the Bahá’í community and promote the common weal?” The unity of the community is advanced by a feast at least once in nineteen days. ‘Abdu’l-Bahá. has beautifully explained the purpose of this joyous occasion: “The object is concord, that through this fellowship hearts may become perfectly united, and reciprocity and mutual helpfulness be established.” 3 The Guardian refers to humanitarian functions: “They must do their utmost to extend at all times the helping hand to the poor, the sick, the disabled, the orphan, the widow, irrespective of color, caste, and creed.” 4 The noblest Christian ideals are translated into social action. James, disciple of Jesus, gave this definition of true faith: “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” 5

UNIVERSALITY

In the Bahá’í Administrative Order, there are no charter members. It is a mercy unto all kindreds and peoples. Bahá’u’lláh enjoined, “Let your vision be world-embracing, rather than confined to your own self.” 6 The Guardian further states, “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.” 7 Color of skin and possession of material goods are not the standards of worth. ‘Abdu’l-Bahá. said, “The lovers of mankind, these are the superior men, of whatever nation, creed, or color they may be.” 3 A Bahá’í administrator points out that, “Whereas other associations are exclusive, in effect if not


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in intention, and from method if not from ideal, Bahá’í association is inclusive, shutting the gates of fellowship to no sincere soul.” 9 In the sacred Will and Testament, the Master wrote: “So intense must be the spirit of love and loving-kindness, that the stranger may find himself a friend, the enemy a true brother, no difference whatsoever existing between them. For universality is of God and all limitations earthly.” 1°

CHARACTER

Personal and social standards must be in agreement. The emphasis on social welfare means not the suppression but the enrichment of personality. Without rectitude of conduct, no teacher can hope to attract seekers after reality to the freedomgiving message of Bahá’u’lláh.

The Guardian declares that “One thing and only one thing will unfailingly and alone secure the undoubted triumph of this sacred Cause, namely, the extent to which our own inner life and private character mirror forth in their manifold aspects

the splendor of those eternal principles proclaimed by Bahá’u’lláh.” 1‘

SPIRITUAL DEMOCRACY

The friends are not divided into groups of leaders and followers. We have neither clergy nor salaried teachers. Shoghi Effendi explains the reason for their absence in religion for a new day: “The main point to be emphasized in this connection is that of making the teachings of the Cause

not the work of a limited group but the chief duty and respon-.

sibility of every Bahá’í.” 12 There is no central bureaucracy authorized to dictate to the rest of the believers. No Bahá’í has the right to push other Bahá’í's around. Within an Assembly decisions are made by the majority and no individual has

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a station which sets him above Assembly jurisdiction. Horace Holley has well stated that “Bahá’í authority is measured by self-sacrifice and not by arbitrary power.” 13 Bahá’ís must be ever on guard lest they introduce into their communities the elements which weaken present-day society. I have observed that many organizations are composed of a lethargic majority, a small but compact ruling clique, and individuals more vocal than numerous who devote their energies to destructive criticism. How may one measure the spiritual stature of an Assembly? The Guardian replies, “The best criterion whereby you can measure the spiritual attainment of an Assembly is the extent its members feel themselves responsible for the welfare of the group.” 14 Insight into the relationship of individual and group may be gained from the Guardian’s conclusion that “We belong to an organic unit and when one part of the organism suffers all the rest of the body will feel its consequences.” 15 Bahá’u’lláh has enjoined, “Be ye as the fingers of one hand, the members of one body.” 16

In the Bahá’í Administrative Order there should never exist the conditions about which Hamlet complained: “The insolence of office, and the spurns That patient merit of the unworthy takes.” " The foundation of the Bahá’í Order is not forgiveness but justice. ‘Abdu’l-Bahá explained this principle: “The continuance of mankind depends upon justice and not upon forgiveness . . . What Christ meant by forgiveness and pardon is not that, when nations attack you, burn your homes, plunder your goods, assault your wives, children, and relatives, and violate your honor, you should be submissive in the presence of these tyrannical foes, and allow them to perform all their cruelties and oppressions. No, the words of Christ refer to the conduct of two individuals towards each other: if one person assaults another, the injured one should

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forgive him. But the communities must protect the rights of man.” 18 One must always consider the results of actions and we must adopt those measures which bring justice. The Assembly may settle disputes between believers, thus obviating recourse to litigation. The National Spiritual Assembly discusses this function: “When confronted with evidences of unhappiness, whether directed against the Assembly or against members of the community, the Spiritual Assembly should realize that its relationship to the believers is not merely that of a formal constitutional body but also that of a spiritual institution called upon to manifest the attributes of courtesy, patience and loving insight.” 1°

The local Assemblies and teaching committees, While reserving the right to control teaching activities, must always stimulate the intelligent efforts of individuals. These bodies are not authorized to dictate to the individual what he shall say although he should indicate that the views expressed are his own. According to the Guardian, “God has given man a rational power to be used and not killed.” 2°

Majority rule is tempered by concern for the welfare of the minority. “If any discrimination is at all to be tolerated, it should be a discrimination not against, but rather in favor of the minority, be it racial or otherwise . . . So great and vital is this principle that in such circumstances, as when an equal number of ballots have been cast in an election, or where the qualifications for any office are balanced as between the various races, faiths or nationalities Within the community, priority should unhesitatingly be accorded the party representing the minority, and this for no other reason except to stimulate and encourage it, and afford it an opportunity to further the interests of the community. In the light of this principle, and bearing in mind the extreme desirability of hav [Page 114]I I 4. World Order

ing the minority elements participate and share responsibility in the conduct of Bahá’í activity, it should be the duty of every Bahá’í community so to arrange its affairs that in cases where individuals belonging to the divers minority elements within it are already qualified and fulfill the necessary requirements, Bahá’í representative institutions, be they Assemblies, conventions, conferences, or committees, may have represented on them as many of these divers elements, racial or otherwise, as possible.” 2‘ This statement issues from one who is not merely an enlightened Bahá’í but who is the Guardian of the_ Faith.

The Bahá’í Administrative Order translates social ideal: into reality. It is a far cry from those sects whose defeatist view, that bodily resurrection from the dead will have to occur before righteousness can be established on earth, gravely impedes the efforts of men of good will who strive for justice on this planet. Indeed, one may regard these Bahá’í com munities as embodying potentially, that Kingdom of God for which Christians pray.

Voters in civil elections usually have slight personal knowledge of the qualifications of persons whose names are printed on ballots. They must largely rely on campaign oratory and on What they read in the newspapers and it is impossible to glean much objective information from either source. Hardly a voter in a million can hope to investigate thoroughly for himself the record, training, and character of every candidate on whom he is expected to pass judgment at the polls. The usual result is that the man with the largest campaign fund wins. After election, the official is expected to remember his friends and public office becomes an arena for contending individual and group pressures and influences. Bahá’í elections are of another category. There are no nominations. Each

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voter selects for himself those whom he believes most capable. He does not depend on the judgment of another. There is no advertising in Bahá’í organs of publicity. Every Bahá’í is potentially an Assembly member and convention delegate. When elected, the friends are answerable to God for their acts and not to any would—be leader. This is a great contrast from

the picture drawn by W. S. Gilbert in Ruddigore:

Ye supple M. P’s, who go down on your knees, Your precious identity sinking,

And vote black or White as your leaders indite, (Which saves you the trouble of thinking)”

A recent letter from the Guardian to Loulie Mathews gives this picture of the Faith: “We should view the Cause in the light of a perfect system, operating as yet through very imperfect instruments. Gradually, through the deepening of individual spiritual consciousness and general change the world itself must undergo, the perfection of this will become manifest and fully operative.”

In the local community, each Bahá’í knows his fellows well through personal association and is in a position to make an intelligent choice for the local Assembly. Similarly, he knows who would be most competent to represent the community at the annual Convention. The delegate faces the most responsible electoral task, the selection of members of the National Spiritual Assembly. What are the qualifications for this high administrative office?

They have been enunciated by ‘Abdu’l-Bahá as unques tioned loyalty, selfless devotion, a well-trained mind, recognized ability, and mature experience.

How are the delegates to identify those who embody these qualities? In addition to those known personally, one may

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learn something of the characteristics of others by following closely the reports of activities in the Bahá’í NEWS. Perhaps a more important method is through association at the Convention. The Guardian advises, “What the friends should do is to get thoroughly acquainted with one another, to exchange views, to mix freely and discuss among themselves the requirements and qualifications for such a membership without reference or application, however indirect, to particular individuals.” 23 He further cautions that “The delegates must be wholly independent of any administrative agency, must approach their task with absolute detachment and must concentrate their attention on the most important and pressing issues.” 2‘

The occurrence of elections every year should not be construed as indicating the necessity of annual change. It is an opportunity to give the community and the continent those who are currently most capable, regardless of tenure of office. Whether Assembly members are to be reelected or whether new blood should be infused into the body depends wholly on individual merit. Shoghi Effendi concludes, “Novelty, or the mere act of renewal of elections, are purely secondary considerations.” Changes in Assembly membership would be welcome so far as they do not prejudice the quality of such membership.”

CONSULTATION

Many of the Bahá’í’ principles seem to have an especial appeal for Americans. One of the most important is the spirit of free expression and consultation. I quote from Walt Whitman:

I say discuss all and expose all——-I am for every topic openly;

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I say there can be no salvation for These States without innovators-—without free tongues, and ears willing to hear the tongues;

And I announce as a glory of These States, that they respectfully listen to propositions, reforms, fresh views and doctrines, from successions of men and women,

Each age with its own growth.“

Consultation does not mean idle chatter. ‘Abdu’l-Bahá sagely remarked, “Parliamentary procedure should have for its object the attainment of the light of truth upon questions presented and not furnish a battle ground for opposition and self—opinion.” 27 He also reminded us that “A thousand people may hold to one View and be mistaken whereas one sagacious person may be right?” The voice of the people is not the Voice of God but a mistaken majority must suffer the consequences of its stupidity; thus majority rule is the most just procedure. The Master assured us that “Through association and meeting we find happiness and development, individual and collective.”2° Howard Ives relates a story about ‘Abdu’l-Bahá’s attendance at a meeting of the New York Spiritual Assembly. The Master patiently listened to the deliberations for a half hour, then arose to leave. He paused a moment at the door, surveying the anxious faces of the group. He explained that He had been informed that this was a meeting of the executive committee. “Yes, Master,” said the chairman. “Then,” queried ‘Abdu’l-Bahá, “why do you not execute?”

In the Bahá’í’ ethical system, one of the worst sins is slander. It is just as sinful for members of a committee to slander persons who are not present as it is for individuals to engage in backbiting. There is, however, a clear line of demarcation

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between the consideration of competency of personnel and the discussion of personal delinquencies and shortcomings. Mention of lack of capacity should not be made outside the chamber of administrative action nor should pending committee or Assembly business be generally reported. Even so, the committee or Assembly room might well somewhat resemble the goldfish bowl in which few things are kept secret. Committee members are not mere cogs in a bureaucratic machine. They lose neither names nor personalities.

The Guardian delineates the ideals of group action: “Bear in mind that the keynote of the Cause of God is not dictatorial authority, but humble fellowship; not arbitrary power, but the spirit of frank and loving consultation. Nothing short of the spirit of a true Bahá’í can hope to reconcile the principles of mercy and justice, of freedom and submission, of the sanctity of the right of the individual and of self—surrender, of vigilance, discretion and prudence on the one hand, and fellowship, candor, and courage on the other.” 3° He avers that “Not infrequently, nay oftentimes, the most lowly, untutored and inexperienced among the friends will, by the sheer inspiring force of selfless and ardent devotion, contribute a distinct and memorable share to a highly involved discussion in any given Assembly.” 31

‘Abdu’l-Bahá affirmed that “The shining spark of truth cometh forth only after the clash of dilfering opinions.” 32 He taught humility in expression: “They must in every matter search out the truth and not insist upon their own opinion, for stubbornness and persistence in one’s views will lead ultimately to discord and wrangling and the truth will remain hidden.” 33 What are the fundamentals of consultation? The Master said, “The prime requisites for them that take counsel together are purity of motive, radiance of spirit, detachment

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from all else save God, attraction to His Divine Fragrance, humility and lowliness amongst His loved ones, patience and

long-suffering in difficulties and servitude to His exalted Threshold.” 3‘

Consultation pervades the entire Administrative Order. The Guardian states that “The main purpose of the Nineteen Day Feasts is to enable individual believers to oflier any suggestion to the local Assembly which in its turn will pass it to the N. S. A.” 3‘ Naturally, where there is no arbitrary power, there can be no “pocket veto”, no delay in acting on a proposal until it is too late. Neither can individuals presume to speak for committees and Assemblies without consulting their group; nor can they trammel the minds and tongues of the friends who have the capacity and Willingness to promote the interests of the Faith. Men of action who spurn “red tape” gladly subscribe to these words of the Guardian: “Administrative efficiency and order should always be accompanied by an equal degree of love, of devotion and of spiritual development. Both of them are essential and to attempt to dissociate one from the other is to deaden the body of the Cause. In these days, when the Faith is still in its infancy, great care must be taken lest mere administrative routine stifle the spirit which must feed the body of the Administration itself. That spirit is its propelling force and the motivating power of its very life.” 8°

VICTORY

At the Convention, one also finds consultation between the delegates and the incoming N. S. A. (The voters are not forgotten after the election but remembrance is purely spiritual!) The Guardian outlines this obligation of frank discussion, “Banishing every vestige of secrecy, of undue reticence, of dictatorial aloofness, from their midst, they should radiantly unfold to

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the eyes of the delegates, by whom they are elected, their plans, their hopes, and their cares.” 37

What an inestimable blessing it is to assist in the building of the new world order during this Formative Period! Let us ponder the mighty affirmation of Bahá’u’lláh:

“When the victory arriveth, every man shall profess himself as believer and shall hasten to the shelter of God’s Faith.

Happy are they who in the days of world-encompassing trials have stood fast in the Cause and refused to swerve from its truth.” 3“

BIBLIOGRAPHY

1Bahá’í World, VIII, p. 285; 2Ba/za”i Procedure, p. 36; 3Ibid., p. 40; ‘Ibid., p. 30; “James 1:27; 5Gleam'ngs from the Writings of Ba/za"u’llah, p. 94; 7Di:pemation of Ba/;a"u’lla’/2, p. 65 ; 3Wi.rdom of ‘Abdu’l-Bahá’, p. 138; 9Ba}za"i World, VIII, p. 286; mllzid-, p. 313; 11Ibid., p. 293; 12Balza"i Procedure, p. 17; “Bahá’í World, VIII, p. 286; 14Bahá’í Procedure, p. 50; 15Il7id., p. I9; “Cleaning: from the Writing: of Ba/m"u’lla'lz, p. 140; "Hamlet, Act III, Sc. i; 13Balza”i Procedure, 29; 19Ibid., p. 4-3; 2°Ibid., p. 18; 21Advent of Di~vine Justice, p. 29-30; 2 Ruddigore (Gilbert), Act II; 23Balza"i Procedure, p. 4-8; 24Ibid., p. 82; 25Ibid., p. 4-9; 5-’°Walt Whitman, Says, No. 6, later discarded; 27Promulgation of Universal Peace, p. 69; 23Ibid.,- 29Promulgation of Universal Peace, p. 32; 3°Bahá’í Procedure, p- 32-3; 31Ibid., p. 78; 32Ba/za"i World, VIII, p. 286; 33Ibid., p. 294; 34Balza"i Procedure, p. 34-; 35Ibid., p. [1l2; 3“Ibid., p. 12-13; 37II7id., p. 78; 38Gleaning: from the Writing: of Ba}uz"u’lla'/z, p. 319.

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Good Deeds and Religion

THE MAN whose life is filled with good deeds and yet who is not religious is familiar to us all. He is prosperous and benevolent. He is kind to his family and gives freely to community projects. He is a man of integrity and trustworthiness in his business or profession. His interests are broad and include universal peace. He may tell you frankly that he does not believe in a personal God or in immortality, that he believes a man lives after death only in the good he has done.

But the divine Prophets of God have never upheld this doctrine. ‘Abdu’l-Bahá was once asked about this very thing: what is the condition of those people whose life is devoted to good deeds and yet who believe themselves independent of divine teachings? He answered, briefly at first, that such deeds are most praiseworthy and yet are imperfect. “These actions alone are not sufficient; they are a body of greatest loveliness, but without spirit.” Thus while man may and does often set and achieve high standards, God gives us the standard of perfection.

And ‘Abdu’l-Bahá is quite specific in telling us what is necessary to endow this body of greatest loveliness with living spirit. He named three requisites. The first is the knowledge of God, for the “knowledge of God is the greatest glory of the human world.” The second is the love of God, for “the fruit of human existence is the love of God.” “The third virtue of humanity is the good will which is the basis of good actions.” Just as a human body is imperfect if it lacks sight or hearing, so good actions are imperfect unless accompanied by the knowledge and love of God and good will. To make us understand better ‘Abdu’l-Bahá asks us to consider a lamp: “If virtue were only a matter of obtaining and giving forth good, as this lamp is lighted and illuminates the house—without doubt this illumination is a benefit——then why do we not praise the lamp?”

Plainly ‘Abdu’l-Bahá would have us search carefully the motives back of our own deeds. What do we find-——regard for public opinion, desire for leadership, our own comfort and satisfaction?

Are these teachings that motives must be high, even perfect, new? No, they are not new, but, we think, almost forgotten. Did not

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Christ tell us that the first and greatest commandment was to love God with all our hearts and minds and souls and that the second was to love our neighbors as ourselves? Are not ‘Abdu’l-Bahá’s three requisite virtues included in these two commands? Bahá’u’lláh demands no less when He says: “The first duty prescribed by God for His servants is the recognition of Him Who is the Day Spring of His Revelation and the Fountain of His laws, who representeth the Godhead in both the kingdom of His Cause and the world of creation. Whoso achieveth this duty hath attained unto all good; and whose is deprived thereof, hath gone astray, though he be the author of every righteous deed.”

But there is something further in this connection which makes us' see even more clearly the necessity of purifying our deeds with the love of God. ‘Abdu’l-Bahá asks us to reflect upon the source of all good deeds and of all our ethical standards. Are they not all derived in their ultimate source from the teachings and examples of the divine Prophets? “If you reflect justly,” said ‘Abdu’l-Bahá, “you will see that these good actions of other men who do not know God are also fundamentally caused by the teachings of God; that is to say, that the former Prophets led men to perform these actions, explained their beauty to them, and declared their splendid effects; then these teachings were diffused among men, and reached them successively, one after the other, and turned their hearts toward these perfections. When men saw that these actions were considered beautiful, and became the cause for joy and happiness for mankind, they conformed to them. Wherefore these actions also come from the teachings of God.” Then He adds, “But justice is needed to see this, and not controversy and discussion.”

Does this talk of ‘Abdu’l-Bahá throw light upon the reason for the condition of the world today? Have we let the knowledge and love of God fade from the world? Have we been content to teach our children to do good deeds without teaching them of the living spirit by which to perpetuate these good deeds in the lives of others? There come to mind other words of ‘Abdu’l-Bahá, “If the edifice of religion shakes and totters, commotion and chaos will ensue and the order of things will be utterly upset.” —B. H. K.’

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[Page 123]Prayers Revealed by ‘Abdu’l-Bahá

Compilation

PRAYERS FOR MEETINGS AND FOR ALL MANKIND

O Taou KIND LORD! These are Thy servants who have gathered in this meeting, turned unto Thy kingdom and are in need of Thy bestowal and blessing. O Thou God! Manifest and make evident the signs of Thy oneness which have been deposited in all the realities of life. Reveal and unfold the virtues which Thou hast deposited in all the realities of life. Reveal and unfold the virtues which Thou hast made latent and concealed in these human realities. O God! We are as plants and Thy bounty is as the rain. Refresh and cause these plants to grow through Thy bestowal. We are Thy servants; free us from the fetters of material existence. We are ignorant; make us Wise. We are dead; make us live. We are material; endow us with spirit. We are deprived; make us the intimates of Thy mysteries. We are needy; enrich and bless us from Thy boundless treasury. O God! Resuscitate us, give us sight, give us hearing. Familiarize us with the mysteries of life, so that the secrets of Thy kingdom may become revealed to us in this world of existence and we may confess Thy oneness. Every bestowal emanates from Thee; every benediction is Thine. Thou art mighty! Thou art powerful! Thou art the Giver and Thou art the EverBounteous!

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O Thou forgiving Lord! These servants are turning to Thy kingdom and seeking Thy grace and bounty. O God! Make their hearts good and pure in order that they may become worthy of Thy love. Purify and sanctify the spirits that the light of the Sun of Reality may shine through them. Purify and sanctify the eyes that they may perceive Thy lights. Purify and sanctify the ears in order that they may hear the call of Thy kingdom. O Lord! Verily we are Weak, but Thou art mighty. Verily we are poor, but Thou art rich. We are seekers, but Thou art the One sought. 0 Lord! Have compassion upon us and forgive us; bestow upon us capacity and readiness in order that we may be responsive to Thy favors, attracted to Thy kingdom, enkindled with the fire of Thy love and resuscitated through the breaths of Thy Holy Spirit in this radiant century. Thou art powerful; Thou art almighty; Thou art merciful; and Thou art most generous.

O Lord! O Thou Hope of the people! Thou art the Shelter of all these Thy servants. Thou knowest the secrets and mysteries. We are all sinners, and Thou art the shelter of sinners, the Merciful, the Clement. O Lord! Look not at our shortcomings. Deal Thou with us according to Thy grace and bestowal. Our shortcomings are many, but the ocean of Thy forgiveness is boundless. Therefore confirm and strengthen us. Assist us in that which will make us acceptable at Thy threshold. Illumine the hearts, make the eyes seeing, render the ears attentive, resuscitate the dead and heal the sick. Render the poor rich and the fugitive confident. Accept us in Thy kingdom. Illumine us with the light of kindness. Thou art the Generous! Thou art the Clement! Thou art the Kind! ‘

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O Thou kind God! In the utmost state of humility and submission do we entreat and supplicate at Thy threshold, seeking Thy endless confirmations and illimitable assistance. O Thou Lord! Begenerate these souls and confer upon them a new life. Animate the spirits, inform the hearts, open the eyes and make the ears attentive. From Thine ancient treasury confer a new being and animus, and from Thy pre-existent abode assist them to attain to new confirmations.

O God! verily the world is in need of reformation. Bestow upon it a new existence. Give it newness of thoughts and reveal unto it heavenly sciences. Breathe into it a fresh spirit and grant unto it a higher and holier purpose.

O God! verily Thou hast made this century radiant, and in it Thou hast manifested Thy merciful effulgence. Thou hast efiaced the darkness of superstitions and permitted the light of assurance to shine. O God! grant that these servants may be acceptable at Thy threshold. Reveal a new heaven and spread out a new earth for habitation. Let a new Jerusalem descend from on high. Bestow new thoughts, new life upon mankind. Endow souls with new perceptions and confer upon them new virtues. Verily Thou art the Mighty, the Powerful! Thou art the Giver, the Generous!

O God! Thou Who art kind! Verily certain souls have gathered in this meeting, turning to Thee with their hearts and spirits. They are seeking the bounty everlasting. They are in need of Thy mercy infinite.

O Lord! remove the veils from their eyes and dispel the darkness of ignorance. Confer upon them the light of knowledge and wisdom. Illumine these contrite hearts with the radiance of the Sun of Reality. Make these eyes perceptive through witnessing the lights of Thy sovereignty. Suffer

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these spirits to rejoice through the great Glad Tidings and receive these souls into Thy supreme kingdom.

O Lord! verily we are weak; make us mighty. We are poor, asssist us from the treasury of Thy munificence. We are dead, resuscitate us through the breath of the Holy Spirit. We lack patience in tests and in long-suffering; permit us to attain the lights of oneness.

O Lord! make this assemblage the cause of upraising the standard of the oneness of the World of humanity and confirm these souls so that they may become the promoters of international peace.

0 Lord! verily the people are veiled and in a state of contention with each other, shedding the blood and destroying the possessions of each other. Throughout the world there is war and conflict. In every direction there is strife, bloodshed and ferocity.

O Lord! guide human souls in order that they may turn away from warfare and battle; that they may become loving and kind to each other; that they may enter into afliliation and serve the oneness and solidarity of humanity.

O Lord! the horizons of the world are darkened by this dissension. O God! illumine them and through the lights of Thy love let the hearts become radiant. Through the blessing of Thy bestowal resuscitate the spirits until every soul shall perceive and act in accordance with Thy teachings. Thou art the Almighty! Thou art the Omniscient! Thou art the Seer! O Lord! be compassionate to all!

O Thou kind Lord! Thou hast created all humanity from the same original parents. Thou hast intended that all belong to the same household. In Thy holy presence they are Thy servants and all mankind are sheltered beneath Thy

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tabernacle. All have gathered at Thy table of bounty and are radiant through the light of Thy providence. O God! Thou art kind to all, Thou hast provided for all, Thou dost shelter all, Thou dost confer life upon all. Thou hast endowed all with talents and faculties; all are submerged in the ocean of Thy mercy. O Thou kind Lord! unite all, let the religions agree, make the nations one so that they may be as one kind and as children of the same fatherland. May they associate

in unity and concord. O God! upraise the standard of the one ness of humankind. O God! establish the “Most Great Peace.” Cement the hearts together, O God! O Thou kind Father, God! exhilarate the hearts through the fragrance of Thy love; brighten the eyes through the light of Thy guidance; cheer the hearing with the melodies of Thy Word and shelter us in the shelter of Thy providence. Thou art the Mighty and Powerful! Thou art the Forgiving and Thou art the One Who overlooketh the shortcomings of humankind.


O Son of Spirit!

Ask not of Me that which We desire not for thee, then be content with what We have ordained for thy sake, for this is that which profiteth thee, if therewith thou dost content thyself.

—BAH.é’U’u.AH

[Page 128] O Blessed Door!

SYDNEY SPRAGUE

0 Vision that the Prophets saw Adown the ages, everyone, When man would have one common law And worship one transcendent Sun. Zoroaster saw it in the starsThe Buddha saw it ’neath His treeAnd Moses had a glimpse when wars Would cease and all be unity. Muhammad saw it by the well, Courageously He took His stand—The Voice of Jesus like a bell Proclaimed its truth through all the land.

All eyes were looking when the door Would open and the vision clear l Be given to all men—and more-When God would wipe away each tear. Then in the land where Daniel dreamed And saw the vision of the End9 Arose the Báb, like dawn He seemed l Heralding the Glory God would send. sin 0 blessed Door, that opens wide The Way of Life for all mankind! O blessed Bab, thou art our Guide To Where the Glory is enshrined.

»

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[Page 129]World Government: A Study

THE LATE OSCAR NEWFANG, well known to World Order readers*, spent twenty-four years of his life advocating world government as the only basis of enduring world peace and world welfare. In a series of carefully written works he advanced step by step through preliminary consideration of ethical and economic as well as political

questions to his final and high attainment attested by this book on World Government (Barnes and Noble, New York, 1942).

World Government is a remarkably thorough, clear and logical presentation of the three inseparable themes: The Need of World Government, The Structure of a World Government, and The Establishment of the World Government. The result is a work which might well be made a college text and-a recognized reference for adult students, peace workers and statesmen. Mr. Newfang had a luminous spirit. He was a loyal servant of truth. As a source of knowledge about world government his book is heartily commended. All that can honestly and hopefully be Written about an international order to be brought into existence by responsible peoples and statesmen after this dire struggle has come to an end—all that represents the achievement of that “Lesser Peace” which, in the Bahá’í Writings, fulfills the capacity of the people of good will who perceive part of the Divine blessing of this age without knowledge of its Source and Essence——-Mr. Newfang has adequately summarized.

The course of his discussion reveals an unusual reconciliation of ideal and practicable values. 1. World welfare depends on world peace. 2. World peace depends on world justice. 3. World justice depends on world government. 4. World government depends upon consent of the governed. Under the subject of the Structure of World Government, the author presents his considered view on the danger of too much and of too little power in world government; and on the five safeguards of liberty. The next three chapters deal with the Legislature, the Judiciary and the Executive of world government.

In Part Three, the establishment of world government, Mr. Newfang turns to the vital problem of how to get such a government

  • See World Order for April, August and September, 1935, February,

October and November, 1936.

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[Page 130]I 30 World Order

under way. The most opportune time is at the end of the present war, and the method is through the consolidation and extension of the allied powers, which should arrange for a constitutional convention to revise the League Covenant. A proposed revision of the Covenant to develop the League into a World Federal Government is included.

One may completely deny the validity of Mr. Newfang’s conception of the method by which our anarchy of national states will be transformed into a constitutional international order without impairing the structure of his essential discussion, his study of the nature of federal government on a world scale. His grasp of this principle is firm, his vision undistorted, his expression simple but comprehensive. The value, indeed, of this book arises precisely from the fact that its author has so completely accepted the thesis of world order that in his argument he need waste no time in the unnecessary complication of ridding himself of those objections which are nothing else than subjective refusals of the truth itself.

“There are five vitally necessary measures which the history of government has shown to be most effective in preserving freedom, justice, and equal opportunity for the citizens. They are: a written constitution; a double representation in the legislature, first of states and then of individuals; a method of securing the independence of the judiciary; a multiple executive representative of all states; and a complete separation of the power of the sword from the power of the purse, of the military from the civil governments.”

“What are the minimum powers that must be transferred to a world government to make it effective in keeping the world’s peace? . . . These powers must include the raising and maintenance of armed forces, the power of taxation, the regulation of international commerce, control over the means of communication, and control over a world monetary system.”

“The experience of all history has proved that, unless a reasonable degree of justice is maintained within a country, unrest, strikes, riots, insurrection, and rebellion are perennial in that country; in short, that national peace depends upon national justice.”

—-HORACE HOLLEY


This is the third in a symposium being conducted in this magazine on the general subject of “The Evolution of Peace.”

[Page 131]Spiritual Defense in Time of War

Garreta B uyey

INEVITABLY, at this time, much of our attention is directed to the problems of national and civilian defense. But should we not also give some thought to those inner defenses which we must build if we are to weather the storms that are all about us? Since December 7, 1941, the American people have found themselves sharing increasingly the troubles that had already engulfed a large part of the world. What began as localized conflicts in Europe and in Asia has spread until there is now no part of the planet to which you could flee to escape from violence and suffering or the fear of violence and suffering. No greater crisis has ever confronted the world.

If some miraculous creature from another planet could look down upon humanity today and see it as a whole, he could very well liken it to an organism struggling in the throes of some terrible disease, which was causing it to tear itself to pieces. Indeed, that is the way it seems to have appeared to Bahá’u’lláh, a great Teacher so illumined by divine inspiration that He stood above the petty limitations of the rest of mankind and could see and love humanity as a whole. Seventy—five years ago, or more, He saw the causes of the disease which afflicts us today and foretold our present turmoil. “We can Well perceive how the whole human race is encompassed with great, with incalculable afflictions,” He said. “We see it languishing on its bed of sickness, sore~tried

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[Page 132]I 32 World Order

and disillusioned.” Bahá’u’lláh diagnosed this illness as lack of love, forgetfulness of God.

Now men everywhere and in all ages have, in time of trouble, turned instinctively to the right remedy. They have called in desperation to God for their help. No one can estimate the number of times in which individuals, and indeed whole congregations of people, have turned to Christ and have achieved courage, peace, and serenity. But the illness for which Christ prescribed was different from that which is afflicting us today, not in essence, but in form. In the centuries since Christ, the nations have developed, and, owing to the inventions of science, they are so crowded together that they jostle each other at the slightest move. The problem is now a new problem, that of justice between nations and teeming masses of men; and thus great new perplexities arise in our minds. How can the world today apply the teachings of Christ? After all, we are Americans, Frenchmen, Englishmen, or the citizens of some other nation. Does not our loyalty to our country conflict with our loyalty to God? When aggressors are nations, how can we turn the other cheek? As individuals, we may wish to follow Christ and give, not only our cloak but all that we possess, but as a nation, can we allow, without protesting, great masses of people to be attacked?

What road can we follow? How can we see our way clearly, so that we do not feel ourselves stumbling blindly along the path of least resistance, not knowing where we ought to go? As individual persons, living in the midst of war, how are we to defend ourselves against disillusionment, against the great waves of poisonous hatred that well up on all sides of us, and against fear? Nowhere on earth can we escape from fear, unless we build defenses within our very selves.

Now what will enable us to walk upright along the road

[Page 133]Spiritual De feme I 33

of our destiny, encompassed on all sides by hardship and peril, and yet untouched in spirit by anything which may befall us? How are we even to know where we ought to go?

First, we must believe that God has not forgotten His world but has given us new help in these desperate times. He has given us, in our own day, on earth, One so pure in spirit that He could reflect the will of God and guide us in our perplexity. It is as if Christ Himself came again to explain to us how His teachings should be applied in times so different from those in which He lived.

And this is the help He has given us: First—and last—He has renewed our faith in God, that He will lead us through this trial, that He is nearer to us than our life vein, nearer even than our troubles! And then He has given us a vision. If we are to pass through chaos unscathed, we must see ahead

of us a good world which we may achieve. For “Where there ‘

is no vision the people perish.” Ruhfyyih Khánum, who is the wife of the Guardian of the Bahá’í Faith, wrote of a young Australian Bahá’í', serving in a non—combatant capacity in the army:

“He was like a man whose eyes are fixed on a wonderful, fertile land while he is walking through bleak mountain passes. He is thinking of and building for the future. His present occupation, all the intense tragedy he must go through and witness, are only the path which leads him to that beautiful valley he sees before him.”

The world for which we must strive, which we must keep forever before our eyes, is one in which justice prevails, a world united in its structure and thus able to dispense justice to all nations, to all races, and to the followers of all religions. In that world, the kingdom of God, man will have learned to solve, in consultation and loving cooperation, such problems


[Page 134]I 34. World Order

as that of extreme poverty and the distribution of natural resources, and to provide just opportunities for all. In that world there will be no great barriers between distant peoples, because an international language, learned by all in addition to their mother tongue, will enable us to communicate with and to understand each other. Science and religion will cooperate to benefit mankind spiritually as well as physically. Marriage will again become stabilized, and men and women, given equal opportunities for development, will achieve a harmonious relationship, both in the world at large and in the home. All will be educated, women especially, for they have the greatest responsibility in the education of small children. Man will be less engrossed in material things, because he will realize once more the nearness of God and be assured of His loving care and protection.

Such is the vision, and if it seems distant and unattainable now, We must realize that Bahá’u’lláh has taught us just how it is to be achieved, step by step. We must begin with our own selves, now——not tomorrow or next week, or after the war emergency is over. We must learn to cultivate such thoughts and attitudes as are necessary to carry us through that emergency and to make real the vision. For these things Bahá’u’lláh gives us very specific directions.

We are to be loyal to our government and obey it. On that head Bahá’u’lláh’s instructions are very clear. But beyond that loyalty we must see a wider vista, which is love of the human race. What could be more patriotic for Americans than to help the United States bring justice to all mankind? Bahá’u’lláh’s son, ‘Abdu’l-Bahá, once told an American government official that he could best serve his country by striving to achieve for the world a federation similar to that in our United States.

[Page 135]Spiritual Defense 1 3 5

We must now, more than ever, strive to be just. We must keep justice before us every minute of the day. Unfounded prejudices, resulting in poisonous hatred, either within our own country or in the world outside, are enemies which can destroy us morally and physically. And so we must always look for the truth. If someone you meet has new ideas, not entirely in accord with your own, or if he is a foreigner, speaking a language strange to you, or if he is of another race or another religion, do not avoid him or persecute him. He may have some truth of which we are all in need, or he may be able to make some contribution to that harmonious and varied whole of which we have seen the vision. We must always examine the evidence and make up our own minds.

Our minds must be trained to see things clearly, now especially, and for that reason education becomes more than ever important. The war itself is providing us with an education which we did not foresee. We are learning much destruction, but we are also learning many things which will be necessary to the world of the future. The war is forcing us to do without material things: we must find spiritual satisfactions to take their place. We are being trained to work harder than ever before: Bahá’u’lláh says that everyone must have some Work to do. “Work in the spirit of service is worship.” We are learning the importance of women: not only must they carry on the bulk of civilian activities, but in their hands, to an increasing extent, is the education of the young.

Another spiritual defense offered to us by Bahá’u’lláh, a most important defense, is the Community of God, the cradle of the civilization of tomorrow. To be sure, we can gain much in hope and security by studying the Bahá’í' teachings, or the Christian teachings, and attempting to incorporate them in our individual lives, but as members of a Bahá’í com


[Page 136]I 36 World Order

munity we learn the technique of justice for this day. We learn how to consult together freely but lovingly in order to solve problems which grow hourly more overwhelming. We learn how to associate harmoniously with people unlike ourselves. We gain from each other, from men and women all over the world, a sustaining sense of fellowship and peace, which alone can keep us inwardly safe.

Both in the community and as individuals, however, the great lesson we have to learn from Bahá’u’lláh is reliance on God. Every other support may be taken from us, but God sufficeth all things. In one of His prayers, Bahá’u’lláh says: “No refuge is there to flee to except Thee, and no shelter except Thy shelter, and no protection except Thy protection.” To seek that protection we must learn to pray, not merely to say prayers. To pray is to trust in God and to desire the things He means us to have, for we must know that He is kinder to us than we are to ourselves. “I swear by My life!” says Bahá’u’lláh, “Nothing save that which profiteth them can befall My loved ones. To this testifieth the Pen of God, the Most Powerful, the All—Glorious, the Best Beloved.”

A radio talk given over WDWS, Sept. 22, 194-2.

O Son of Spirit!

There is no peace for thee save by renouncing thyself and turning unto Me; for it behooveth thee to glory in My name, not in thine own; to put thy trust in Me and not in thyself, since I desire to be loved alone and above all that is.

——Bahá’u’lláh

[Page 137]The Road We Are Traveling

BOOK REVIEW Margaret Kunz Ruhe

In this little book* which has recently come off the press, Stuart Chase presents an historic account of economic changes between 1914 and 1942 that have slowly led us from a system of complete laissezfaire to some extent of government control and regulation. Mr. Chase states clearly that with the termination of the present world confiagration, a new economic system which he chooses to call “x” because of its undefined nature will be developed. Societies are today being transformed; old patterns are being obliterated; and changes on all fronts are occurring so rapidly that there will be no turning back to the old system. As he says, “Win, lose, or draw, we can never return to the world of 1928, or even 1939.” Mr. Chase then attempts to analyze the post-war economic platform; he presents five points which in purpose closely resemble the economic principles of the Bahá’í program, laid down seventy-five years ago.

First, full employment. “All men and women seeking work which cannot be found in private industry should be employed by the state. If citizens are going to be guaranteed minimum standards on the one hand, they must help provide those standards by their labor on the other. Congenital loafers may be cared for in sanatoriums.” Bahá’u’lláh states similarly: “It is enjoined on every one of you to engage in some occupation—-some art, trade or the like. We have made this—your occupation—-identical with the worship of God, the True One. . . . Waste not your time in idleness and indolence, and occupy yourselves with that which will profit yourselves and others beside yourselves. Thus hath the matter been decreed in this Tablet, from the Horizon of which the Sun of Wisdom and Divine Utterance is gleaming! The most despised of men before God is he who sits and begs. Cling unto the rope of means, relying upon God, the Causer of Causes.”

Second, full and prudent use of material resources. “Idle plant and idle machines must become as great a scandal as idle men. Natural

  • The Road We Are Traveling by Stuart Chase, published by Twentieth

Century Fund. ‘

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[Page 138]I 38 World Order

resources, however, especially soils, waters, forests, must be utilized without progressive deterioration of these assets. The resource budget must be balanced, and our national heritage maintained. Minerals are by their nature wasting assets, but they must be exploited thriftily, with constant research devoted to substitutes.” Shoghi Effendi goes even further when he states the following in the Unfoldment of World Civilization: “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.”

Third, guarantee 0 f the six essential: to every citizen——food, housing, clothing, health, services, education. Bahá’u’lláh and ‘Abdu’l-Bahá announce emphatically that rich and poor alike will in the future enjoy the benefits of this world. There must be a redistribution of material goods among all peoples. Extremes of wealth and poverty will not be permitted in the new era of justice which lies ahead. Governments will pass laws guaranteeing social and economic justice. ‘Abdu’l-Bahá’s words are as follows: “The fourth principle or teaching of Bahá’u’lláh is the readjustment and equalization of the economic standards of mankind. This deals with the question of human livelihood. It is evident that under present systems and conditions of government the poor are subject to the greatest needs and distress while others more fortunate live in luxury and plenty far beyond their actual necessities. This inequality of portion and privilege is one of the deep and vital problems of human society. That there is need of an equalization and apportionment by which all may possess the comforts and privileges of life is evident. The remedy must be legislative readjustment of conditions.” Again he states, “Through the manifestation of God’s great equity the poor of the world will be rewarded and assisted fully and there will be a readjustment in the economic conditions of mankind so that in the future there will not be the abnormally rich nor the abject poor. The rich will enjoy the privilege of this new economic condition as well as the poor, for owing to certain provisions and restrictions they will not be able to accumulate so much as to be burdened by its management, while the poor will be relieved from the stress of want and misery. The rich will enjoy his palace and the poor will have his comfortable

[Page 139]Book Review I 39

cottage. The essence of the matter is that divine justice will become manifest in human conditions and affairs and all mankind will find comfort and enjoyment in life. . . . In the future there will be no very rich nor extremely poor. There will be an equilibrium of interests, and a condition will be established which will make both rich and poor comfortable and content. This will be an eternal and blessed outcome of the glorious twentieth century which will be realized universally. The significance of it is that the glad-tidings of great joy revealed in the promises of the holy books will be fulfilled. Await ye this consummation.”

Fourth, social insurance at all major exposed points in the social structure. This would include old-age allowances, benefits for sickness, accident, temporary unemployment, childbearing. ‘Abdu’l-Bahá tells us that each community will establish a central storehouse from which financial support will be made available to the aged, the sick, the disabled, the unemployed, the homeless, etc. Governments will assume responsibility for these helpless members of society who cannot earn their own support. Laws will be passed regulating the amount and type of aid to be given.

Fifth, labor standards. These would include minimum wages, maximum hours, standards for working conditions, in every branch of employment. ‘Abdu’l-Bahá goes even further for he tells us that labor and capital must learn to work together, and profit sharing between them must be established. When in the United States in 1912, he spoke these words: “Between 1860 and 1865 you did a wonderful thing; you abolished chattel slavery; but today you must do a much more wonderful thing; you must abolish industrial slavery. . . .

“The solution of economic questions will not be brought about by array of capital against labor, and labor against capital, in strife and conflict, but by the voluntary attitude of goodwill on both sides. Then a real and lasting justness of conditions will be secured. . . .

“According to the divine law, employees should not be paid merely by wages. Nay, rather they should be partners in every work. The question of socialization is very difficult. It will not be solved by strikes for wages. .

“The owners of properties, mines and factories, should share their incomes with their employees, and give a fairly certain percentage of

[Page 140]I 4.0 World Order

their profits to their working-men, in order that the employees should receive, besides their wages, some of the general income of the factory, so that the employee may strive with his soul in the work.”

Smart Chase along with many other modern writers is clearly aware of the changes which the times are inexorably unfolding before us. He probably does not perceive their Source, but nevertheless, he senses that we are moving relentlessly and inevitably in new directions. His five economic points are closely analogous to the economic teachings of Bahá’u’lláh. Like many writers today, he is filled with the spirit of the new age, and quite unwittingly he is promoting the spread of the ideals of Bahá’u’lláh.

In conclusion we must note that from the Bahá’í standpoint, Stuart Chase does not go far enough in his analysis of the economics of the future. We know that the economic order of tomorrow can be a just and enduring one only if it is built on a spiritual foundation. ‘Abdu’l-Bahá states: “The fundamentals of the whole economic condition are divine in nature and are associated with the world of the heart and spirit. . . . Hearts must be so cemented together, love must become so dominant that the rich shall most willingly extend assistance to the poor and take steps to establish these economic adjustments permanently. If it is accomplished in this way it will be most praiseworthy because then it will be for the sake of God and in the pathway of his service. . . . Strive therefore to create love in the hearts in order that they may become glowing and radiant. When that love is shining, it will permeate other hearts even as this electric light illumines its surroundings. When the love of God is established, everything else will be realized. This is the true foundation of all economics. Reflect upon it.”


O Son of Spirit!

I created thee rich, why dost thou bring thyself down to poverty? Noble I made thee, wherewith dost thou abase thyself? Out of the essence of knowledge I gave thee being, why seekest thou enlightenment from anyone beside Me? Out of the clay of love I molded thee, how dost thou busy thyself with another? Turn thy sight unto thyself, that thou mayest find Me standing within thee, mighty, powerful and self-subsistent.

—BAHA’U’LL/in

[Page 141]

WITH OUR READERS


In our files is a letter, too long to print, giving some first impressions of a Bahá’í school and the Bahá’í Faith by one totally unacquainted with the Faith when she arrived at the school. Since this is the season when Bahá’í schools are in session a few sentences from this letter seem timely. She writes:

“What attracted me first is the atmosphere of brotherhood there. No difference of nationalities, of races or classes or religions separated the Bahá’ís and all seemed inspired by the motto, ‘be kind to one another’. This had always been one of my ideals which I had tried to realize myself, but it made me very happy to meet it in real life at this school. Another idea which clicked just like that was the Bahá’í idea of unification. A universal language was my per sonal hobby. Universal peace, universal education, an international tribunal, a universal

economy, all these are my own ideals, the realization of which I firmly desire. That is why Bahá’u’lláh’s New World Order

greatly interests me and why I would like to learn more about it. . . .

“There is something I learned at the Bahá’í school that is quite new to me and yet very greatly attracts me. That is the idea of the oneness of religions, the cycles of the Manifestations, and that religion must be the cause of unity among mankind. I had always considered religion as one of the main causes of disunity, and if you look through history, in fact it has been. This is, of course, no reason why it should be so. And as I ponder over it, I like the idea that the foundation of all religions is one and that religion should be the cause of unity. Indeed if we would stress more what unites and if everyone would do and live what his religion teaches, it really would unify mankind. I think it is this teaching which has impressed me most at the school because that was quite new to me and I am still digesting it.”

Here follows a confession of some things in the Faith which the writer could not accept. “But

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[Page 142]142

anyway,” she says in closing,

“The school has done one thing for me and is doing it, I think, for every new comer; it has awakened a very strong interest and longing to know more about a great Cause which I deem it most worth while to go on and on to investigate until one really reaches—the Truth.”

We might add that the writer of this letter is now a Bahá’í pioneer in one of our virgin states.

at :0: >1:

The editors wish to say that we fully appreciate the efforts of all who send in manuscripts. Necessarily some are rejected, but it is only after careful consideration by each member of the committee. Some do not come up to the literary standard which Shoghi Effendi urges us to reach and maintain if possible; some try to cover too much ground and so lack point and interest; occasionally one is not in perfect accord with Bahá’í teachings; some, which are well written, are not suitable for World Order. We would like more human interest stories, experiences in teaching or in living. Often a simple account of how one came to be a Bahá’í will strike a responsive note in the heart of someone who is seek World Order

ing knowledge and understanding. Pioneering experiences are eagerly read. Short letters or articles find a place in this column, longer ones in the main pages. So please keep sending in your manuscripts, typed if possible. You may have what is much desired. at 1: :0:

A memorandum from our business manager states: “It is encouraging to note that enrollment of new World Order subscriptions for the period of April, 1942, to and including March, 1943, (vol. VIII) shows the most substantial increase of any year previously recorded.”

Some 2000 copies of World Order are circulated monthly. Copies go to our pioneers all over the Americas, to the friends in New Zealand and Australia and to other countries where mail service is still available.

All this is good and yet we believe World Order is worthy of a larger circulation. It stands for the only means by which enduring peace will be established. We suggest that local Assemblies and Regional Teaching Committees may be able to develop plans for extending knowl edge and circulation of World Order.

[Page 143]With Our Reader:

Warm letters from subscribers continue to come to the subscription department with renewals and are sometimes shared with this department. Here is one from the Hobart Group in Tasmania: “First of all, we wish to thank you for your gifts to the Cause of Bahá’í News and World Order magazine. Yes! We know we pay for World Order in coin; but never can we repay you for the gifts of intellect, time and strength which are necessary to bring both publications to their present high standing.”

And a long-standing subscriber writes: “I surely enjoy reading our World Order, it is so educational and inspiring. I can’t understand why every one who calls himself a Bahá’í doesn’t subscribe. I wish everyone could feel the necessity to do so.” (We can’t understand either.)

  • =9: at

Our leading article, “The Bahá’í Social Organism”, by

Robert L. Gulick, Jr. is, we believe, important and timely. Both Bahá’ís and non-Bahá’ís will profit in noting the marked differences between the old and the new in administrative affairs. Mr. Gulick has recently moved from

I4-3

California to New York City where he “is now employed as an economist at the Carnegie Endowment for International Peace.” In Berkeley he served on the local Assembly and as a member of the Regional Teaching Committee for California and Nevada and is now serving on local New York committees. Readers of World Order will remember Mr. Gulick’s previous contributions; the last previous one was a review of H. G. Wells’ book, The New World Order.

From quite another point of view Garreta Busey in her contribution, “Spiritual Defensein Time of War”, (given first as a radio talk) tells us what the Bahá’í Faith offers humanity as a whole and as individuals. Our readers know Miss Busey well as one of our editors and as a frequent contributor to our pages. She tells us of interesting events in her life. During World War I she was in France as a volunteer in social service. At one time she edited the weekly Book: of the New York Herald-Tribune. Her novel, The Windbreak, a story of the prairie, was published a few years since.

The compilation of Prayers Revealed by ‘Abdu’l-Bahá. has been made by Mabel Hyde Paine.

[Page 144]144

In a note accompanying the compilation Mrs. Paine says: “These prayers were compiled with the idea of making available to the general public some of the prayers revealed by ‘Abdu’l-Bahá for American audiences, for the condition of the world, for the individual seeker, for children and for the departed. Wherever possible those translated by Shoghi Effendi were used. Although those not translated by Shoghi Effendi leave something to be desired in the form of translation, it was felt that their inherent beauty and the breadth and variety of their appeal would atone for this lack.”

World Order

We continue our department which We are calling “The Evolution of Peace” with a contribution from Horace Holley in

the form of a review of Oscar Newfang’s book on World Gov ernment.

From Atlanta comes the book review by Margaret Kunz Ruhe. Mrs. Ruhe and her husband Dr. David Ruhe are contributing very actively to the Cause in Atlanta. This is Mrs. Ruhe’s first contribution to World Order.

“Good Deeds and Religion”, an editorial by Bertha Hyde Kirkpatrick and this department complete the contents for this issue. —'rH1=: EDITORS


PURPOSE William K ermet/1 Christian

With hot rebellion in my heart,

I cursed the circumstance,

And all the petty things that crowd the day

And sap my strength

And stand like jeering phantoms in the mind.

But when I turned to pray,

Bowing the knee and flinging wide the gates of heart, A Voice, both stern and kind,

Repeated in my ear:

“The stones that mark thy way Are not to cripple but to guide;

Spurn not, but cherish,

That the signs of loving bounty may be known.”

[Page 145]

I

Bahá’í Literature

Cleaning: from the U/riting: of Bahá’u’lláh, selected and translated by Shoghi Effendi. The Bahá’í teachings on the nature of religion, the soul, the basis of civilization and the oneness of mankind. Bound in fabrikoid. 360 pages. $2.00.

Epistle to the Son of the l‘Volf, translated by Shoghi Effendi. Revealed by Bahá’u’lláh toward the end of His earthly mission, this text is a majestic and deeply-moving exposition of His fundamental principles

and laws and of the sufferings endured by the Manifestation for the sake of mankind. Bound in cloth. 186 pages. $1.50.

The Kitzib—i-Iqzin, translated by Shoghi Effendi. This work (The Book of Certitude) unifies and coordinates the revealed Religions of the

past, demonstrating their oneness in fulfillment of the purposes of Revelation. Bound in cloth. 262 pages. $2.50.

Prayers and Meditation: by Ba/zé’u’lla'/1, selected and translated by Shoghi Effendi. The supreme expression of devotion to God; a spiritual flame which enkindles the heart and illumines the mind. 348 pages.

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Some flmwerezl Questions. ‘Abdu’l-Bahá’s explanation of questions concerning the relation of man to God, the nature of the Manifesta tion, human capacities, fulfillment of prophecy, etc. Bound in cloth. 350 pages. $1.50.

The Promulgation of Universal Peace. In this collection of His American talks, ‘Abdu’l-Bahá laid the basis for a firm understanding of the attitudes, principles and spiritual laws which enter into the establishment of true Peace. 492 pages. Bound in cloth. $2.50.

Bahá’í Prayers, a selection of Prayers revealed by l3ahé’u’ll2ih, the Bab and ‘Abdu’l-Bahá, each Prayer translated by Shoghi Effendi. 72 pages. Bound in fabrikoid, $0.75. Paper cover, $0.35.

The World Order of Ba/m"u’lZr2/1, by Shoghi Effendi. On the nature of the new social pattern revealed by Bahá’u’lláh for the attainment of divine justice in civilization. Bound in fabrikoid. 234 pages. $1.50.

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[Page 146]Words of Bahá’u’lláh

Inscribed Over the Nine Entrance: of the Home of Warshijb, Wilmette, Illinois

1. THE EARTH IS BUT ONE COUNTRY; AND MANKIND ITS CITIZENS.

2.THE BEST BELOVED or ALL THINGS IN MY SIGHT Is ]UST1cE,- TURN NOT AWAY THEREFROM IF THOU DESIREST ME.

3.MY LOVE Is MY STRONGHOLD; HE THAT ENTERETH THEREIN Is SAFE AND SECURE.

4. BREATHE NOT THE SINS OF OTHERS SO LONG AS THOU ART THYSELF A SINNER.

5.THY HEART Is MY HOME; SANCTIFY IT FOR MY DEscENT. 

HAVE MADE DEATH A MESSENGER OF JOY

TO THEE; WHEREFORE DOST T!-IOU GRIEVE?

7. MAKE MENTION OF ME ON MY EARTH THAT IN MY HEAVEN I MAY REMEMBER THEE.

8.0 RICH oNEs oN EARTH! THE POOR IN YOUR MmsT ARE MY TRUST; GUARD YE MY TRUST.

9. THE SOURCE on‘ ALL LEARNING Is THE KNOWLEDGE 01:‘ Goo, ExAI:rEo BE HIs GLORY.

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