The World Order of Bahá’u’lláh

A general Pact on security has been the central purpose towards which these efforts have, ever since the League was born, tended to converge. The Treaty of Guarantee which, in the initial stages of its development, its members had considered and discussed; the debate on the Geneva Protocol, the discussion of which, at a later period, aroused among the nations, both within the League and outside it, such fierce controversy; the subsequent proposal for a United States of Europe and for the economic unification of that continent; and last but not least the policy of sanctions initiated by its members, may be regarded as the most significant landmarks in its checkered history. That no less than fifty nations of the world, all members of the League of Nations, should have, after mature deliberation, recognized and been led to pronounce their verdict against an act of aggression which in their judgment has been deliberately committed by one of their fellow-members, one of the foremost Powers of Europe; that they should have, for the most part, agreed to impose collectively sanctions on the condemned aggressor, and should have succeeded in carrying out, to a very great measure, their decision, is no doubt an event without parallel in human history. For the first time in the history of humanity the system of collective security, foreshadowed by Bahá’u’lláh and explained by ‘Abdu’l-Bahá, 192 has been seriously envisaged, discussed and tested. For the first time in history it has been officially recognized and publicly stated that for this system of collective security to be effectively established strength and elasticity are both essential—strength involving the use of an adequate force to ensure the efficacy of the proposed system, and elasticity to enable the machinery that has been devised to meet the legitimate needs and aspirations of its aggrieved upholders. For the first time in human history tentative efforts have been exerted by the nations of the world to assume collective responsibility, and to supplement their verbal pledges by actual preparation for collective action. And again, for the first time in history, a movement of public opinion has manifested itself in support of the verdict which the leaders and representatives of nations have pronounced, and for securing collective action in pursuance of such a decision.

How clear, how prophetic, must sound the words uttered by Bahá’u’lláh in the light of recent international developments:—“Be united, O concourse of the sovereigns of the world, for thereby will the tempest of discord be stilled amongst you, and your peoples find rest. Should any one among you take up arms against another, rise ye all against him, for this is naught but manifest justice.” “The time must come,” He, foreshadowing the tentative efforts that are now being made, has written, “when the imperative 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 among men… Should any king take up arms against another, all should unitedly arise and prevent him.”

“The sovereigns of the world,” writes ‘Abdu’l-Bahá in elaboration of this theme, “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… All the forces of humanity must be mobilized to insure the stability and permanence of this Most Great Covenant… 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, nay the human race as a whole should resolve, with every power at its disposal, to destroy that government.” 193

There can be no doubt whatever that what has already been accomplished, significant and unexampled though it is in the history of mankind, still immeasurably falls short of the essential requirements of the system which these words foreshadow. The League of Nations, its opponents will observe, still lacks the universality which is the prerequisite of abiding success in the efficacious settlement of international disputes. The United States of America, its begetter, has repudiated it, and is still holding aloof, while Germany and Japan, who ranked among its most powerful supporters, have abandoned its cause and withdrawn from its membership. The decisions arrived at and the action thus far taken, others will maintain, should be regarded as no more than a magnificent gesture, rather than a conclusive evidence of international solidarity. Still others may contend that though such a verdict has been pronounced, and such pledges been given, collective action must, in the end, fail in its ultimate purpose, and that the League itself will perish and be submerged by the flood of tribulations destined to overtake the whole race. Be that as it may, the significance of the steps already taken cannot be ignored. Whatever the present status of the League or the outcome of its historic verdict, whatever the trials and reverses which, in the immediate future, it may have to face and sustain, the fact must be recognized that so important a decision marks one of the most distinctive milestones on the long and arduous road that must lead it to its goal, the stage at which the oneness of the whole body of nations will be made the ruling principle of international life.

This historic step, however, is but a faint glimmer in the darkness that envelops an agitated humanity. It may well prove to be no more than a mere flash, a fugitive gleam, in the midst of an ever-deepening confusion. The process of disintegration must inexorably continue, and its corrosive influence must penetrate deeper and deeper into the very core of a crumbling age. Much suffering will still be required ere the contending nations, creeds, classes and races of mankind are fused in the crucible of universal affliction, and are forged by the fires of a fierce ordeal into one organic commonwealth, one vast, unified, and harmoniously functioning system. Adversities unimaginably appalling, undreamed of crises and upheavals, war, famine, and pestilence, might well combine to engrave in the soul of an unheeding generation those truths and principles which it has disdained to recognize and follow. A paralysis more painful than any it has yet experienced must creep over and further 194 afflict the fabric of a broken society ere it can be rebuilt and regenerated.

“The civilization,” writes Bahá’u’lláh, “so often vaunted by the learned exponents of arts and sciences will, if allowed to overleap the bounds of moderation, bring great evil upon men… If carried to excess, civilization will prove as prolific a source of evil as it had been of goodness when kept within the restraints of moderation… The day is approaching when its flame will devour the cities, when the Tongue of Grandeur will proclaim: ‘The Kingdom is God’s, the Almighty, the All-Praised!’” “From the moment the Súriy-i-Ra’ís (Tablet to Ra’ís) was revealed,” He further explains, “until the present day, neither hath the world been tranquillized, nor have the hearts of its peoples been at rest… Its sickness is approaching the stage of utter hopelessness, inasmuch as the true Physician is debarred from administering the remedy, whilst unskilled practitioners are regarded with favor, and are accorded full freedom to act. The dust of sedition hath clouded the hearts of men, and blinded their eyes. Erelong they will perceive the consequences of what their hands have wrought in the Day of God.” “This is the Day,” He again has written, “whereon the earth shall tell out her tidings. The workers of iniquity are her burdens… The Crier hath cried out, and men have been torn away, so great hath been the fury of His wrath. The people of the left hand sigh and bemoan. The people of the right abide in noble habitations: they quaff the Wine that is life indeed from the hands of the All-Merciful, and are, verily, the blissful.”