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Baháʼu’lláh's World Order
The conception of a  "new world order" found in the Baháʼí teachings refers to the gradual emergence of integrative political norms to be freely adopted by the nations and peoples of the earth, leading to a new system of worldwide governance that incorporates ideals of unity, justice, prosperity and continuing advancement for all nations, races, creeds, and classes. These new institutional forms of governance, anticipated to arise in response to unprecedented global challenges, would uphold the dignity and well-being of all, where “each member of the human race is born into the world as a trust of the whole.” The idea of global solidarity and unification, involving the political, moral and spiritual transformation of individual and collective behaviour, and leading to a flourishing global civilisation, is at the heart of Baháʼí vision, belief and action.

Bahá’u’lláh teaches that throughout history humanity has experienced periods of progress and regress as it moves through stages of social evolution towards its destined collective maturity: the realisation of a just and peaceful global polity manifesting the reality of the oneness of the human family and the inherent spiritual dignity of all members of that family. In the second half  of the nineteenth century, Bahá'u'lláh exhorted the world's rulers to reconcile their differences and to "lay the foundations of the world's Great Peace,”  affirming that the “earth is but one country, and mankind its citizens." In doing so, He outlined a number of steps that would lead to permanent stability in international relations. Underpinning His vision was a set of new social structures based on participation and consultation among the world's peoples. These new institutional mechanisms would eliminate conflicts of interest and thereby reduce the potential for disunity at all levels of society. A number of international institutions were envisaged: a world legislature with genuine representation and authority, an international court having final jurisdiction in all disputes between nations, and an international executive empowered to carry out the decisions of these legislative and judicial bodies. These institutions would have the means to ensure and maintain a general disarmament by applying principles of collective security. They would neither usurp nor suppress the basic autonomy of nations, would safeguard the personal freedom and initiative of individuals, and would protect long-cherished cultural traditions of the world's peoples. The system of governance outlined by Bahá'u'lláh emphasizes the importance of grassroots decision-making that is democratic in spirit and method, but also provides a level of coordination and authority that makes cooperation possible on a global scale. But the realization of this vision can only come about through a radical change in the very conception of society, chosen and implemented by the peoples of the world themselves. Such momentous change is likely to be the response to unprecedented global crises and upheavals that threaten the fabric of civilized life and the natural world itself.

In contrast to current discourses on social and political order, Bahá’u’lláh's concept emphasises the importance of spiritual, religious, and moral commitment in society, necessitating a complete redefinition not only of human relationships, but also the social structures which support them. This liberation of human potential, in the individual and in groups, is only possible when the primary organising principle of society is justice. The Universal House of Justice, the governing body of the Baháʼí Faith, explains that the distinctive characteristics of the Baháʼí administrative system provide the nucleus and pattern of what will eventually become a new order for organizing the affairs of humanity envisioned by Bahá’u’lláh. This “prodigious scheme for world-wide human solidarity” entails the moral reconstruction of all human practices—a process involving a twofold change within human consciousness and social structures. The Universal House of Justice elaborates that the “pattern towards which Bahá’u’lláh wishes human society to evolve”  is  the “principle of organic growth”, which requires that “detailed developments, and the understanding of detailed developments, become available only with the passage of time.” Echoing ‘Abdul-Bahá’s vision of political action, the Universal House of Justice states that the establishment of a universal civilization animated by principles of equity, cooperation and empathy, is undoubtedly a " 'political’ enterprise,” in the broadest sense of the science of governance or political organization, with Bahá’ı́s following a path never before taken by those hoping to reform society. In contrast to prevalent forms of partisan political activity, focus is on the revitalisation of hearts, minds and conduct, and on offering a working model as evidence of the viability of the way of life proposed. The Universal House of Justice comments that any move towards a “Bahá’ı́ state” or polity is dependent on specific principles of participation and consent crucial to the vision of Bahá’u’lláh, principles which stress that a move towards forming a Bahá’ı́ state is entirely entrusted to the state or population wishing to take that step. Such a decision by a state and its citizens to "adopt the Bahá’ı́ Faith as the State Religion, let alone to the point at which a State would accept the Law of God as its own law and the National House of Justice as its legislature, must be a supremely voluntary and democratic process.

Up to now meaningful investigation of Bahá’í texts which suggest the establishment of a world government have been impeded by current negative thinking associated with the term. Writing in 1931 Shoghi Effendi foresaw a system "infinite in the diversity of the national characteristics of its federated units", a world nevertheless unified in all the fundamental elements of its life, including trade and finance, political structure and spiritual aspirations. This system would enable the functioning of a world community in which economic barriers no longer exist, the interrelationship between capital and labour is beyond doubt, and where international rule of law agreed to by the world’s combined representatives would have as its sanction an immediate and enforced intervention from "the combined forces of the federated units". Shoghi Effendi foresaw in this system a world community in which volatile, aggressive nationalism will have been transformed into a lasting awareness of "world citizenship."

Shoghi Effendi envisaged a series of intermediate stages of global governance eventually leading to an interdependent and flourishing world commonwealth, the “Most Great Peace,”— a global civilization inspired by scientific advancements and spiritual principles articulated by Baháʼu’lláh. He further explained that whilst the Bahá’i vision can’t be associated solely with any previous model of governance, for example monarchy, aristocracy or democracy, it nevertheless “embodies, reconciles and assimilates within its framework” their best characteristics “without introducing within its machinery any of the objectionable features which they inherently possess.” Shoghi Effendi confirmed that this “pattern of divine civilization” challenges “most of the institutions of contemporary society”, whilst rejecting the inbuilt conflict that is an intrinsic part of current structures and processes, as in the adversarial system in civil government, the advocacy principle permeating much of civil law, contention between different classes and groups, and the inherent presence of competition in much of modern life.

Since ‘Abdu’l-Baha’s passing in 1921 Shoghi Effendi and the Universal House of Justice have engaged in a model of learning which constantly builds on the knowledge and experience of the community and its co-workers, and is centred on the “unifying and creative powers of the human spirit toward the construction of a more just social order.” At the heart of this process is investigation of the relationships binding together the three protagonists of society, the individual, the community, and social institutions, who for millennia have been locked in a struggle for power with the assumption that competition is the basis of relations between them. This concept, which disregards the extraordinary potential of the human spirit, has been replaced by the more likely probability that their harmonious interactions are capable of cultivating a civilization consonant with a mature humanity. Initially focused on the experiences of the Baháʼí community itself, this learning process has since expanded to include for example, relations with human rights organizations and governmental agencies concerning the defence of persecuted Baháʼís, with social action groups engaged in social and economic develop­ment in communities where Baha’is reside, and participation in public dialogue addressing contemporary issues of concern. By the beginning of the twenty-first century this culture of learning, which is available to all people of like mind, whether Baháʼí or not, was systematically becoming established throughout the global Baháʼí community. The overarching purpose of the Baha’i community is acquiring the skills to turn the latent spiritual truth that humanity is one into a global social order defined by justice, peace, and universally shared prosperity. In order to sustain and build on this emerging culture of learning a network of educational institutes was established during the 1990s enabling the training of human resources, and organised through an evolving process operating at both local and global levels. The invitation to participate in this process is extended by the Baháʼí community to people from all ethnicities, classes and creeds. The Universal House of Justice defines the approach taken by the Baháʼí community as a system involving action, reflection, consultation and study, with constant reference not only to the writings of the Faith but also to an in depth and objective analysis of patterns unfolding. Consultation is fundamental to this process, practised by the Baháʼí community in its decision making, its purpose being to achieve a united understanding of the truth, and not the winning of an argument. Hailed by Baha’u’llah as “a lamp of guidance which leadeth the way”, sincere consultation is recognised as a vital element in a united society, and consists of constructive communication which promotes understanding and well-being. As a result of this process of action, reflection, consultation and study, it’s become clear that the process of a population moving along a path of spiritual development is organic in nature, having at its basis the transformation of hearts and minds which must become a transformation in social structures and relationships. Through such an action-research programme, free to all, systematic, coordi­nated and free from the trappings of ego, an approach to training has developed in which growing circles of participants have become involved in ever expanding endeavours to increase the growth and development of communities. Regular examination of the process focuses on maintaining this system of learning, on building the number of participants involved in generating and applying relevant knowledge, on how to structure the systemization of a growing global experience, and on an equitable distribution of lessons learned. As these educational processes extend to a growing number of groups and populations around the world, the practicality of Baha’u’llah’s vision for a new way of life, founded on a “world-embracing” vision, is drawing increasing attention from thinkers and leaders everywhere.

History of Baháʼu’lláh's World Order
Baháʼu’lláh made repeated references to the future establishment of the Most Great Peace, which was the ultimate goal of his mission. It represented a New World Order replacing the current defective organisation of human affairs, a practical consequence of the spiritualisation of the world and fusion of the entire human race as one people.

In Baháʼu’lláh’s words: “The day is approaching when We will have rolled up the world and all that is therein, and spread out a new order in its stead. He, verily, is powerful over all things.” "The world’s equilibrium hath been upset through the vibrating influence of this most great, this new World Order. Mankind’s ordered life hath been revolutionized through the agency of this unique, this wondrous System—the like of Which mortal eyes have never witnessed.”

Baháʼu’lláh’s writings, including the Kitab-i-Aqdas and Kitab-i-‘Ahd, clearly present a system of governance guaranteed to administer his Faith over the centuries to come, whilst referring in the Kitab-i-Aqdas to the institution of the House of Justice, its purpose and responsibilities: "It is incumbent upon the Trustees of the House of justice to take counsel together regarding those things which have not outwardly been revealed in the Book, and to enforce that which is agreeable to them." And: "Inasmuch as for each day there is a new problem and for every problem an expedi­ent solution, such affairs should be referred to the House of justice that the members thereof may act according to the needs and requirements of the time."

In the Kitab-i-Aqdas Bahá’u’lláh also anticipated the hereditary institution of Guardianship, and in addition to an International House of Justice he stipulated the establishment of Local Houses of Justice: “The Lord hath ordained that in every city a House of Justice be established wherein shall gather counsellors to the number of Baha [nine]. ... It is incumbent upon them to take counsel together and to have regard for the interests of the servants of God, for His sake, even as they regard their own interests, and to choose that which is meet and seemly.”

Baháʼu’lláh foresaw the World Order as developing through three stages, the first being a time during which there will be widespread social breakdown and suffering the like of which has never been experienced before. The second stage will be marked by the fulfilment of the Lesser Peace, political peace attained through the international agreement of nations by which international security safeguards, based on the principle of collective security, will be established to guard against future war between nations. From the Lesser Peace a world order will gradually emerge, referred to by Baháʼu’lláh as the Most Great peace, its advent coinciding with the dawn of the Bahá’i World Order.

In 1875, Baháʼu’lláh instructed his thirty-one year old son, ʻAbdu'l-Bahá, to write a treatise on the reorganisation of world affairs and social reform in the light of Baha’i teachings and principles. Entitled The Secret of Divine Civilization, Shoghi Effendi later described it in his World Order of Baha’u’llah as being ʻAbdu'l-Bahá’s “outstanding contribution to the future reorganization of the world”. ʻAbdu’l-Bahá conveyed his message by using the model of reform and modernisation initiated by Nasiri’d-Din Shah in Persia, despite the fact that by 1875 when he wrote his treatise this reform had already stalled. Both Baháʼu’lláh and ʻAbdu’l-Bahá gave their followers a vision of future world peace with a blueprint for its accomplishment, with the Administrative Order as its basis.

In Baháʼu’lláh’s Will and Testament, The Kitáb-i-ʻAhd, which he gave to ʻAbdu’l-Bahá shortly before his passing on 29 May 1892, he clearly appointed ʻAbdu’l-Bahá as his successor and official interpreter of his Writings, as well as revealing fundamental aspects concerning the structure of the Administrative Order, which would administer the affairs of the Bahá’i community. Soon after ʻAbdu’l-Bahá’ took on leadership of the Faith the Baha’i teachings began spreading to the West, particularly the United States, with the first conversions taking place in 1894. By appointing his son, ʻAbdu’l-Bahá, as his authorized interpreter and successor. he established a Covenant with his followers in order to protect the unity of his Faith, a Covenant which ʻAbdu’l-Bahá maintained and continued through the Administrative Order which Baháʼu’lláh had created.

ʻAbdu’l-Bahá laid the foundation for Baha’i admin­istration when he endorsed the forming of Local Houses of Justice, initially to be known as Spiritual Assemblies, setting out the principles required for their functioning, including their election and decision making which would operate through consultation. He also gave a detailed explanation on the institution of the House of Justice at the international level, referring to it as the ‘Universal House of Justice’, describing the method of its election and its powers, and even considering the possibility of its formation during the period when his life was threatened.

[[During World War I, between March 1916 and March 1917, ʻAbdu’l-Bahá wrote [[Tablets of the Divine Plan, a series of letters addressed to the North American Bahá’í community in which he urged them to spread the Faith by travelling to places in the world where there were few or no Bahá’is, encouraging a continuous flow of travel teachers who would learn the languages of their destined region, translating and publishing Baha’i literature to support their efforts. The response from the Bahá’is was immediate. ]]]]]

In his Will and Testament, described by Shoghi Effendi as being "the Charter of a future world civilization", and "the Charter of Baháʼu’lláh’s New World Order”, ʻAbdu’l-Bahá initiated secondary Houses of Justice designated as “national Spiritual Assemblies”, which were to function between those at the international and local levels. In his Will and Testament ʻAbdu’l-Bahá also established the institution of the Guardianship as a hereditary office, outlined its essential functions, stated that the Guardian would have the right to appoint Hands of the Cause, explained their interconnection, and appointed Shoghi Effendi as his successor and Guardian of the Cause of God. Thus ʻAbdu’l-Bahá outlined the institutions which would protect the integrity and unity of the Bahá’i Faith, and set out the blueprint for the Administrative order.

Shoghi Effendi was 25 years old when ʻAbdu’l-Bahá  passed away in November 1921. It wasn’t until a few days before the will was made public on 3 January 1922 that he became aware that ʻAbdu’l-Bahá had appointed him as his successor, empowering him to interpret Bahá’i sacred texts and to protect the Faith from division and disunity.

In 1929 Shoghi Effendi began writing a series of seven letters, addressed to American and western Bahá’ís and published in 1938 as a book entitled The World Order of Baha’u’llah; subjects covered were the purpose and nature of the Bahá’í Administrative Order; the fundamental principles of the new world order, its distinguishing features and the divine civilization it seeks to establish; contrasting prevailing world problems with the guiding principles of the world order and drawing attention to the decline of political and religious institutions; praising the achievements of the American Bahá’ís with a call to even greater service; detailed explanations of the stations of the Báb, Baháʼu’lláh and ʻAbdu’l-Bahá  and their relationship to the Bahá’i Administrative Order; relating the increasing decline of the political and economic situation to Baháʼu’lláh’s call to establish the most great peace and defining the fundamental principles of his new world order;

The World Order of Baha’u’llah was followed in December 1938 by The Advent of Divine Justice,  in which Shoghi Effendi described the American Bahá’i community as the ‘chief remaining citadel’ of the Bahá’i Faith whilst  emphasising the historical importance of the plans they were involved in. InThe Promised Day is Come, written in March 1941, Shoghi Effendi endeavoured to set World War II in the context of sacred history. It included new translations of Baha’u’llah’s letters to the kings, rulers and religious leaders of the world, who, by rejecting Bahá’u’llah’s message bore responsibility for the world’s afflictions and misfortunes. The war, Shoghi Effendi stressed, was “ not only a retributory and destructive fire, but a disciplinary and creative process, whose aim is the salvation, through unification, of the entire planet”. A “great Age” is to come, he wrote, the “fitting climax” of social evolution; a world civilization will be “born, flourish, and perpetuate itself, a civilization with a fullness of life such as the world has never seen nor can as yet conceive”.

Shoghi Effendi envisaged a series of intermediate stages leading to the World Order of Baháʼu’lláh, a world commonwealth, the Most Great Peace, and a Bahá’i world civilisation. He further explained that whilst the Bahá’i pattern can’t be associated with a previous model of governance, for example monarchy, aristocracy or democracy, it nevertheless “embodies, reconciles and assimilates within its framework” their best characteristics “without introducing within its machinery any of the objectionable features which they inherently possess.” Shoghi Effendi confirmed that this “pattern of divine civilization” challenges “most of the institutions of contemporary society”, whilst rejecting the inbuilt conflict that is an intrinsic part of current structures and processes, as in the adversarial system in civil government, the advocacy principle permeating much of civil law, contention between different classes and groups, and the inherent presence of competition in much of modern life.

In 1951 Shoghi Effendi announced the creation of the International Baha’i Council as a forerunner of the Universal House of Justice, followed in 1953 by the launch of the Ten Year Crusade, the first worldwide endeavour to expand the Baháʼí Faith. Shoghi Effendi passed away unexpectedly in November 1957, leaving no will or instructions in regard to future leadership. He had, however, referred to the Hands of the Cause as the “Chief stewards” of the faith in his last general letter to the Baháʼís, a position which they adopted in order to oversee the continuing progress of Shoghi Effendi’s plans. In the absence of a Guardian the Hands of the Cause decided to establish the Universal House of Justice, which was duly elected in April 1963.