The World Order of Bahá’u’lláh

So much for Islám and the crippling blows its leaders and institutions have received—and may yet receive—in this, the first century of the Bahá’í Era. If I have dwelt too long on this theme, if I have, to a disproportionate degree, quoted from the sacred writings in support of my argument, it is solely because of my firm conviction that these retributive calamities that have rained down upon the foremost oppressor of the Faith of Bahá’u’lláh should rank not only among the stirring occurrences of this Age of Transition, but 180 as some of the most startling and significant events of contemporary history.

Both Sunní and Shí’ih Islám had, through the convulsions that had seized them, contributed to the acceleration of the disruptive process to which I have previously referred—a process which, by its very nature, is to pave the way for that complete reorganization and unification which the world, in every aspect of its life, must achieve. What of Christianity and of the denominations with which it stands identified? Can it be said that this process of deterioration that has attacked the fabric of the Religion of Muḥammad has failed to exert its baneful influence on the institutions associated with the Faith of Jesus Christ? Have these institutions already experienced the impact of these menacing forces? Are their foundations so secure and their vitality so great as to enable them to resist this onslaught? Will they, as the confusion of a chaotic world spreads and deepens, fall in turn a prey to their violence? Have the more orthodox among them already arisen, and, if not, will they arise, to repel the onset of a Cause which, having pulled down the barriers of Muslim orthodoxy, is now advancing into the heart of Christendom, in both the European and American continents? Would such a resistance sow the seeds of further dissension and confusion, and consequently serve indirectly to hasten the advent of the promised Day?

To these queries we can but partly answer. Time alone can reveal the nature of the rôle which the institutions directly associated with the Christian Faith are destined to assume in this, the Formative Period of the Bahá’í Era, this dark age of transition through which humanity as a whole is passing. Such events as have already transpired, however, are of such a nature as can indicate the direction in which these institutions are moving. We can, in some degree, appraise the probable effect which the forces operating both within the Bahá’í Faith and outside it will exert upon them.

That the forces of irreligion, of a purely materialistic philosophy, of unconcealed paganism have been unloosed, are now spreading, and, by consolidating themselves, are beginning to invade some of the most powerful Christian institutions of the western world, no unbiased observer can fail to admit. That these institutions are becoming increasingly restive, that a few among them are already dimly aware of the pervasive influence of the Cause of Bahá’u’lláh, that they will, as their inherent strength deteriorates and their discipline relaxes, regard with deepening dismay the rise of His New 181 World Order, and will gradually determine to assail it, that such an opposition will in turn accelerate their decline, few, if any, among those who are attentively watching the progress of His Faith would be inclined to question.

“The vitality of men’s belief in God,” Bahá’u’lláh has testified, “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?” “The world is in travail,” He has further written, “and its agitation waxeth day by day. Its face is turned towards waywardness and unbelief. Such shall be its plight that to disclose it now would not be meet and seemly.”

This menace of secularism that has attacked Islám and is undermining its remaining institutions, that has invaded Persia, has penetrated into India, and raised its triumphant head in Turkey, has already manifested itself in both Europe and America, and is, in varying degrees, and under various forms and designations, challenging the basis of every established religion, and in particular the institutions and communities identified with the Faith of Jesus Christ. It would be no exaggeration to say that we are moving into a period which the future historian will regard as one of the most critical in the history of Christianity.

Already a few among the protagonists of the Christian Religion admit the gravity of the situation that confronts them. “A wave of materialism is sweeping round the world”; is the testimony of its missionaries, as witnessed by the text of their official reports, “the drive and pressure of modern industrialism, which are penetrating even the forests of Central Africa and the plains of Central Asia, make men everywhere dependent on, and preoccupied with, material things. At home the Church has talked, perhaps too glibly, in pulpit or on platform of the menace of secularism; though even in England we can catch more than a glimpse of its meaning. But to the Church overseas these things are grim realities, enemies with which it is at grips… The Church has a new danger to face in land after land—determined and hostile attack. From Soviet Russia a definitely anti-religious Communism is pushing west into Europe and America, East into Persia, India, China and Japan. It is an economic theory, definitely harnessed to disbelief in God. It is a religious irreligion… It has a passionate sense of mission, and is carrying on its anti-God campaign at the Church’s base at home, as well as launching its offensive against its front-line in non-Christian 182 lands. Such a conscious, avowed, organized attack against religion in general and Christianity in particular is something new in history. Equally deliberate in some lands in its determined hostility to Christianity is another form of social and political faith—nationalism. But the nationalist attack on Christianity, unlike Communism, is often bound up with some form of national religion—with Islám in Persia and Egypt, with Buddhism in Ceylon, while the struggle for communal rights in India is allied with a revival both of Hinduism and Islám.”

I need not attempt in this connection an exposition of the origin and character of those economic theories and political philosophies of the post-war period, that have directly and indirectly exerted, and are still exerting, their pernicious influence on the institutions and beliefs connected with one of the most widely-spread and best organized religious systems of the world. It is with their influence rather than with their origin that I am chiefly concerned. The excessive growth of industrialism and its attendant evils—as the aforementioned quotation bears witness—the aggressive policies initiated and the persistent efforts exerted by the inspirers and organizers of the Communist movement; the intensification of a militant nationalism, associated in certain countries with a systematized work of defamation against all forms of ecclesiastical influence, have no doubt contributed to the de-Christianization of the masses, and been responsible for a notable decline in the authority, the prestige and power of the Church. “The whole conception of God,” the persecutors of the Christian Religion have insistently proclaimed, “is a conception derived from the ancient oriental despotisms. It is a conception quite unworthy of free men.” “Religion,” one of their leaders has asserted, “is an opiate of the people.” “Religion,” declares the text of their official publications, “is a brutalization of the people. Education must be so directed as to efface from the people’s minds this humiliation and this idiocy.”

The Hegelian philosophy which, in other countries, has, in the form of an intolerant and militant nationalism, insisted on deifying the state, has inculcated the war-spirit, and incited to racial animosity, has, likewise, led to a marked weakening of the Church and to a grave diminution of its spiritual influence. Unlike the bold offensive which an avowedly atheistic movement had chosen to launch against it, both within the Soviet union and beyond its confines, this nationalistic philosophy, which Christian rulers and governments have upheld, is an attack directed against the Church by 183 those who were previously its professed adherents, a betrayal of its cause by its own kith and kin. It was being stabbed by an alien and militant atheism from without, and by the preachers of a heretical doctrine from within. Both of these forces, each operating in its own sphere and using its own weapons and methods, have moreover been greatly assisted and encouraged by the prevailing spirit of modernism, with its emphasis on a purely materialistic philosophy, which, as it diffuses itself, tends increasingly to divorce religion from man’s daily life.

The combined effect of these strange and corrupt doctrines, these dangerous and treacherous philosophies, has, as was natural, been severely felt by those whose tenets inculcated an opposite and wholly irreconcilable spirit and principle. The consequences of the clash that inevitably ensued between these contending interests, were, in some cases, disastrous, and the damage that has been wrought irreparable. The disestablishment and dismemberment of the Greek Orthodox Church in Russia, following upon the blow which the Church of Rome had sustained as a result of the collapse of the Austro-Hungarian Monarchy; the commotion that subsequently seized the Catholic Church and culminated in its separation from the State in Spain; the persecution of the same Church in Mexico; the perquisitions, arrests, intimidation and terrorization to which Catholics and Lutherans alike are being subjected in the heart of Europe; the turmoil into which another branch of the Church has been thrown as a result of the military campaign in Africa; the decline that has set in the fortunes of Christian Missions, both Anglican and Presbyterian, in Persia, Turkey, and the Far East; the ominous signs that foreshadow serious complications in the equivocal and precarious relationships now existing between the Holy See and certain nations in the continent of Europe—these stand out as the most striking features of the reverses which, in almost every part of the world, the members and leaders of Christian ecclesiastical institutions have suffered.

That the solidarity of some of these institutions has been irretrievably shattered is too apparent for any intelligent observer to mistake or deny. The cleavage between the fundamentalists and the liberals among their adherents is continually widening. Their creeds and dogmas have been watered down, and in certain instances ignored and discarded. Their hold upon human conduct is loosening, and the personnel of their ministries is dwindling in number and in influence. The timidity and insincerity of their preachers are, in 184 several instances, being exposed. Their endowments have, in some countries, disappeared, and the force of their religious training has declined. Their temples have been partly deserted and destroyed, and an oblivion of God, of His teachings and of His Purpose, has enfeebled and heaped humiliation upon them.

Might not this disintegrating tendency, from which Sunní and Shí’ih Islám have so conspicuously suffered, unloose, as it reaches its climax, still further calamities upon the various denominations of the Christian Church? In what manner and how rapidly this process, which has already set in, will develop the future alone can reveal. Nor can it, at the present time, be estimated to what extent will the attacks which a still powerful clergy may yet launch against the strongholds of the Faith of Bahá’u’lláh in the West accentuate this decline and widen the range of inescapable disasters.

If Christianity wishes and expects to serve the world in the present crisis, writes a minister of the Presbyterian Church in America, it must “cut back through Christianity to Christ, back through the centuries-old religion about Jesus to the original religion of Jesus.” Otherwise, he significantly adds, “the spirit of Christ will live in institutions other than our own.”

So marked a decline in the strength and cohesion of the elements constituting Christian society has led, in its turn, as we might well anticipate, to the emergence of an increasing number of obscure cults, of strange and new worships, of ineffective philosophies, whose sophisticated doctrines have intensified the confusion of a troubled age. In their tenets and pursuits they may be said to reflect and bear witness to the revolt, the discontent, and the confused aspirations of the disillusioned masses that have deserted the cause of the Christian churches and seceded from their membership.

A parallel might almost be drawn between these confused and confusing systems of thought that are the direct outcome of the helplessness and confusion afflicting the Christian Faith and the great variety of popular cults, of fashionable and evasive philosophies which flourished in the opening centuries of the Christian Era, and which attempted to absorb and pervert the state religion of that Roman people. The pagan worshipers who constituted, at that time, the bulk of the population of the Western Roman Empire, found themselves surrounded, and in certain instances menaced, by the prevailing sect of the Neo-Platonists, by the followers of nature religions, by Gnostic philosophers, by Philonism, Mithraism, the adherents of the Alexandrian cult, and a multitude of kindred sects 185 and beliefs, in much the same way as the defenders of the Christian Faith, the preponderating religion of the western world, are realizing, in the first century of the Bahá’í Era, how their influence is being undermined by a flood of conflicting beliefs, practices and tendencies which their own bankruptcy had helped to create. It was, however, this same Christian Religion, which has now fallen into such a state of impotence, that eventually proved itself capable of sweeping away the institutions of paganism and of swamping and suppressing the cults that had flourished in that age.

Such institutions as have strayed far from the spirit and teachings of Jesus Christ must of necessity, as the embryonic World Order of Bahá’u’lláh takes shape and unfolds, recede into the background, and make way for the progress of the divinely-ordained institutions that stand inextricably interwoven with His teachings. The indwelling Spirit of God which, in the Apostolic Age of the Church, animated its members, the pristine purity of its teachings, the primitive brilliancy of its light, will, no doubt, be reborn and revived as the inevitable consequence of this redefinition of its fundamental verities, and the clarification of its original purpose.

For the Faith of Bahá’u’lláh—if we would faithfully appraise it—can never, and in no aspect of its teachings, be at variance, much less conflict, with the purpose animating, or the authority invested in, the Faith of Jesus Christ. This glowing tribute which Bahá’u’lláh Himself has been moved to pay to the Author of the Christian Religion stands as sufficient testimony to the truth of this central principle of Bahá’í belief:—“Know thou that when the Son of Man yielded up His breath to God, the whole creation wept with a great weeping. By sacrificing Himself, however, a fresh capacity was infused into all created things. Its evidences, as witnessed in all the peoples of the earth, are now manifest before thee. The deepest wisdom which the sages have uttered, the profoundest learning which any mind hath unfolded, the arts which the ablest hands have produced, the influence exerted by the most potent of rulers, are but manifestations of the quickening power released by His transcendent, His all-pervasive and resplendent Spirit. We testify that when He came into the world, He shed the splendor of His glory upon all created things. Through Him the leper recovered from the leprosy of perversity and ignorance. Through Him the unchaste and wayward were healed. Through His power, born of Almighty God, the eyes of the blind were opened, and the soul of the sinner sanctified… 186 He it is Who purified the world. Blessed is the man who, with a face beaming with light, hath turned towards Him.”