# The Covenant

*Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-19 — 1 clipping.*

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> Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Charles Mason Remey, The Covenant, bahai-library.com.
> ──────────────────────────────────────────────────────────────────────
> 
> “Be thou the herald of
> The Center of The Covenant”
> 
> THE COVENANT
> PUBLISHED IN THE YEAR XXI OF
> THE MINISTRY OF ABDUL-BAHA
> 
> [page 2]
> 
> FOREWORD
> This Article is a brief statement of The Covenant God made with mankind through the prophets of
> the past and has fulfilled in these latter days, in the Bahai Movement.
> 
> [page 3]
> 
> A TABLET UPON THE COVENANT
> (Translated from the Persian)
> 
> His Holiness Abraham, on Him be Peace, made a covenant concerning His Holiness Moses and
> gave the glad tidings of His Coming. His Holiness Moses made a covenant concerning the Promised
> One, i.e. His Holiness Christ and announced the good news of His Manifestation to the world. His
> Holiness Christ made a covenant concerning (the) Paraclete and gave the tidings of His coming. His
> Holiness the Prophet Mohammed made a covenant concerning His Holiness The Bab and The Bab
> was the One promised by Mohammed, for Mohammed gave the tidings of His coming. The Bab made
> a covenant concerning Baha’o’llah and gave the glad tidings of His coming, the One Promised by His
> Holiness The Bab. Baha’o’llah made a covenant concerning a Promised One who will become
> manifest after one thousand, or thousands of years. He likewise, with His Supreme Pen, entered into a
> great covenant and testament with all the Bahais whereby they were all commanded to follow the
> Cen-
> 
> [page 4]
> 
> ter of the Covenant after His (Baha’o’llah’s) departure, and turn not away, even to a hair’s breadth,
> from obeying him.
> In the Book of Akdas, He. (Baha’o’llah} has given positive commands in two clear instances, and
> has explicitly appointed the Interpreter of “The Book.” Also in all the Divine Tablets, especially in the
> “Chapter of The Branch,” all means the Servitude of Abdul-Baha, all that was needed to explain the
> Center of the Covenant and the Interpreter of the Book has been revealed from the Supreme Pen. Now
> as Abdul-Baha is the Interpreter of The Book he says that the “Chapter of the Branch” means Abdul
> Baha, that is, the Servitude of Abdul Baha, and none other.
> In short, one of the specific features of this cycle of His Holiness Baha’o’llah, which has not been
> manifest during the former cycles, is that His Holiness Baha‘o’llah left no opportunity for difference
> (division). For in His blessed Day He made a covenant and testament with the traces of the Supreme
> Pen and explained the one to whom all should turn; and He explicitly pointed to the Interpreter of the
> Book, and thus closed all doors to interpretations. We must all offer thanks to God, for He gave us rest
> (peace) in this blessed cycle, and left no occasion for anyone to hesitate (doubt). All must therefore
> obey and be
> 
> [page 5]
> 
> submissive, and wholly turn themselves to the one appointed by Him, i.e. The Center of The
> Covenant.
> But all explanations must alone be limited to what has been stated. Do you by no means exceed it;
> so that it may be conducive to harmony, and remove differences.
> 
> ADDRESS UPON
> THE COVENANT
> BY ABDUL-BAHA
> 
> [page 8]
> 
> ADDRESS
> NEW YORK CITY, JUNE 19th, 1912.
> 
> Translated by DR. AMEEN U. FAREED.
> Parentheses Supplied.
> 
> Tomorrow I wish to go to Montclair. Today is the last day in which we gather together with you to
> say farewell to you. Therefore, I wish to expound for you an important question, and that question
> concerns The Covenant.
> In former cycles no distinct Covenant had been made in writing by the Supreme Pen; no distinct
> personage had been appointed to be the Standard differentiating falsehood from truth, so that
> whatsoever he was to say was to stand as truth and that which he repudiated was to be known as
> falsehood. At most, His Holiness Jesus Christ gave only an intimation, a symbol, and that was but an
> indication of the solidity of Peter’s faith. When he mentioned his faith, His Holiness said, “Thou art
> Peter” — which means rock — “and upon this rock will I build my church”. This was a sanction of
> Peter’s faith; it was not indicative of his (Peter) being the expounder of the Book, but was a
> confirmation of Peter’s faith.
> But in this dispensation of the Blessed Beauty, (Baha’o’llah) among its distinctions is that He did
> not leave people in perplexity. He entered into a covenant and testament
> [page 9]
> 
> with the people. He appointed a Center of the Covenant. He wrote with His own pen and revealed it in
> the Kitab-el-Akdas, the Book of Laws, the Book of the Covenant, appointing him (Abdul-Baha) the
> Expounder of the Book. You must ask him (Abdul-Baha) regarding the meanings of the texts of the
> verses. Whatsoever he says is correct. Outside of this, in numerous tablets He (Baha’o’llah) has
> explicitly recorded it, with clear, sufficient, valid and forceful statements. In the tablet of The Branch
> He explicitly states, “Whatsoever The Branch says is right, or correct; and every person must obey
> The Branch with his life, with his heart, with his tongue. Without his will, not a word shall anyone
> utter.” This is an explicit text of the Blessed Beauty. So there is no rescue left for anybody. No soul
> shall, of himself, speak anything. Whatsoever his (Abdul-Baha’s) tongue utters, whatsoever his pen
> records, that is correct; according to the explicit text of Baha’o’llah in the tablet of The Branch.
> His Holiness Abraham covenanted with regard to Moses. His Holiness Moses was the Promised
> One of Abraham, and He, Moses, covenanted with regard to His Holiness Christ, saying that Christ
> was the Promised One. His Holiness Christ covenanted with regard to His Holiness “The Paraclete,”
> which means His Holiness Mohammed. His Holiness Mohammed covenanted as regards The Bab,
> whom He called, “My Promised One,” His Holiness The Bab,
> 
> [page 10]
> 
> in all His books, in all His epistles, explicitly covenanted with regard to the Blessed Beauty,
> Baha’o’llah — that Baha’o’llah was the Promised One of His Holiness The Bab. His Holiness
> Baha’o’llah covenanted, not that I (Abdul-Baha) am the Promised One, but that Abdul-Baha is the
> Expounder of the Book and The Center of His Covenant, and that the Promised One of Baha’o’llah
> will appear after one thousand or thousands of years. This is the Covenant which Baha’o’llah made. If
> a person shall deviate, he is not acceptable at the Threshold of Baha’o’llah. In case of difference —
> Abdul-Baha must be consulted. They must revolve around his good pleasure. After Abdul-Baha —
> whenever the Universal House of Justice is organized it will ward off differences.
> Now I pray for you that GOD may aid you, may confirm you, may appoint you for His service;
> that He may suffer you to be as radiant candles; that He may accept you in His Kingdom; that He may
> make you the cause of the spread of the light of Baha’o’llah in these countries, and that the teachings
> of Baha’o’llah may be spread broadcast.
> I pray for you, and I am pleased with all of you, each one, one by one; and I pray that GOD may
> aid and confirm you. From Montclair I will come back to you. New York is favored, I go away and I
> come back to it. The friends in New York must appreciate this. At present, farewell to you!
> 
> THE COVENANT
> BY CHARLES MASON REMEY
> 
> [page 12]
> 
> INTRODUCTION
> The Bahai Movement offers to the world the fulfillment of the religions of the past, an all-
> inclusive, universal teaching, so broad that people of all races and of all creeds find place therein. It is
> essentially a religious movement, a spiritual teaching, free from the limitations of sect and “ism,” and
> constructive in its building upon the faith of the individual and upon the pure teachings of the past,
> thus increasing love and devotion for God and creating within each soul the desire to manifest these
> through brotherly service to one’s fellowmen.
> Mankind needs and seeks spiritual guidance. This divine guidance has come to humanity always
> through the instrumentality of the prophets or revealers of Truth. These chosen souls have been the
> founders of the great religious world-movements. They have manifested God to the people of the
> world, and through these divine manifestations men have known God and have become quickened by
> the life eternal.
> Through prophets of the past was made the divine covenant, or promise to the world, of the
> coming in the “end of the days” of a Great Prophet, one Who would arise with spiritual power and
> establish upon earth God’s Kingdom of Peace. Though the personalities of the prophets differed, yet
> the divine power which spoke through each one
> 
> [page 13]
> 
> was the same in spirit and reality. Each prophet revealed God and the law of the divine kingdom in
> proportion to the needs of the age to which he ministered, and in terms and parables familiar to its
> people
> In their purity, all religious teachings are in perfect accord; all teach the Fatherhood of God and
> the Brotherhood of man. Human differences, imaginations and superstitions have been the causes of
> religious division, dissension and disintegration, but true spirituality has ever been the source and
> mainspring of man’s unity in religion and advancement in civilization. Each of the great world
> civilizations has, had its conception and birth in a spiritually active religion, and the downfall of
> civilizations has been brought about by spiritually lifeless religions, shrouded in forms and in
> superstitions.
> Each age of the world has had its needs and problems to solve. Now, in this latter age, the great
> problems, economic, political and religious, are not confined, as in the past, to certain restricted
> geographic areas, but are universal. Through the advance of civilization all countries and peoples of
> the world have been brought together until, for the first time in its history, the world now finds it has
> entered upon a universal era in its progress. This is the universal age, in which all peoples and nations
> are to merge into one world-people and develop into one great world-civilization.
> As the former ages have had certain spiritual or religious needs, so this present and coming
> universal age, past the thresh-
> 
> [page 14]
> 
> old of which the world now stands, has its own needs, spiritual and religious. The world is now ready
> for the spiritual unity and harmony of its people. The universal religion now comes, in order that the
> universal civilization may be realized.
> The prophets of the past foresaw this latter-day religious need, and they also foresaw the coming
> of two great teachers and prophets who would minister to the whole world, and fulfill the covenant of
> God in establishing the universal religion or The Kingdom upon earth.
> The Hebrew prophets dwelt at length upon the coming of the “Ancient of Days,” and the glory of
> His epoch; Jesus, the Christ, spoke many times of His second coming and the establishment of His
> Father’s Kingdom upon earth; the Prophet Mohammed taught that the Mahdi would come, followed
> by the Manifestation of God Who would establish the Kingdom; Zoroaster taught of the triumph of
> light over darkness, of truth over ignorance, and His followers expect The Promised One Whom they
> call Shah Bahram, to accomplish this victory; Gautama, The Buddha, foretold the coming of the great
> Fifth Buddha, Who would bring enlightenment to all the world; the Hindu holy books mention
> another incarnation of Krishna, or the Divine Spirit, Whose mission would be universal
> enlightenment; while the poets and prose writers of all times have depicted the beauty and the
> perfection of the Utopian or millenial age. In reality all testifies to One Who is to
> 
> [page 15]
> 
> come. These promises of the prophets of old have been realized in the coming of Baha’o’llah, from
> whom the Bahai Movement takes its name, and in the coming of His forerunner, The Bab, and of His
> son, Abdul-Baha, who is “The Center of The Covenant” and through whose service the Divine Light
> is now proceeding; and in the Bahai cause, which has emanated from these teachings, is to be found
> the nucleus of the world’s universal religion which is growing and developing and is uniting all
> people in The Kingdom of The Father.
> 
> [page 16 ]
> 
> THE BAB
> THE FORERUNNER OF BAHA’O’LLAH.
> 
> Mirza Ali Mohammed, the first teacher of the Bahai cause, was known as The Bab which is the
> Persian and the Arabic word for door or gate. His teaching began with His declaration of His mission
> to eighteen chosen disciples who were gathered together in the city of Shiraz in Southern Persia. This
> took place on the 23rd of May, 1844.
> To these spiritually prepared souls The Bab declared His mission as forerunner of a great, world
> teacher, One Whom He entitled “He whom God shall Manifest”: The great, divine teacher Who would
> shortly appear with manifest signs of spiritual power, and through Whom the divine covenant would
> be fulfilled and the religious unity of the world would be accomplished.
> The Bab, Who was a youth of twenty-five, through spiritual wisdom and through purity of
> purpose and soul, drew unto Himself many followers who in turn arose to promulgate His simple
> doctrines, and their fervor within a very short time assembled a large following.
> Immediately, the movement met with great opposition upon the part of the Persian clergy, and at
> their instigation The Bab
> 
> [page 17]
> 
> was placed under military surveillance. Notwithstanding this trouble He continued His teaching, and
> exhorted the people through purity of living to make ready and to fit themselves for the coming of the
> Promised One Who was shortly to appear.
> Thus passed the first two years of The Bab’s ministry. His cause had then so increased in
> influence, that the Persian clergy, fearful of the loss of their hold over the people, caused the Bab to be
> seized and cast into prison, but during His imprisonment He continued His teaching, through letters
> and epistles which were secretly conveyed to His followers throughout the country.
> After four years of confinement The Bab, upon the charge of heresy, was condemned to death, and
> on July 9th, 1850, in the city of Tabriz in northwestern Persia, with one of His devoted followers The
> Bab suffered martyrdom.
> This mission of The Bab was that of forerunner or precursor of “Him whom God shall Manifest.”
> Moved by the spirit of God, He arose with steadfastness and power to herald the coming of the Lord
> of the Ages. The institutions which He established were therefore temporary, being destined to bridge
> over the time until the coming of the great teacher Who would establish a universal cause. The Bab
> gave very definite instructions to the followers that they, upon the appearance of the One Promised
> should turn implicitly to Him,
> 
> [page 18]
> 
> following His teachings and instructions in which would be contained a spiritual power that would
> evolve and grow until it filled the world, unifying all men, of all races and religions, in the Kingdom
> of God upon earth.
> As the cause of The Bab spread throughout Persia, the most dire troubles and persecutions
> descended upon the believers, who were known as Babis. The Mussulmans fell upon them, destroying
> properties and killing men, women and children. Over twenty thousand believers willingly gave up
> property, family and life rather than deny their faith, which act would, in most cases, have saved them.
> In Persia even as late as 1901 there were over one hundred and seventy believers martyred at one
> time, in the city of Yazd.
> 
> [page 19]
> 
> BAHA’O’LLAH
> THE PROMISED ONE.
> 
> After The Bab, appeared The Promised One: Baha’o’llah a youth of a family of nobility and
> prominence in Persia. He arose with vigor and force, upholding and publicly teaching the truths taught
> by The Bab.
> Shortly after The Bab’s martyrdom, when the great persecutions of the believers began,
> Baha’o’llah with many others of the new faith was cast into an underground dungeon, and with chains
> about His neck He was held prisoner while His properties were pillaged and confiscated. Many of
> Baha’o’llah’s fellow prisoners were killed, while He with some of the believers, was finally sent in
> exile from Teheran to Baghdad in Irak-Arabi.
> In Baghdad, Baha’o’llah arose with a spiritual power and a divine dominion to spread the new
> faith. He labored to bring strength and assurance to the Babis and He breathed into them a new spirit,
> for the massacres and persecutions had thrown them into a most lamentable condition of both mental
> and physical distress. Baha’o’llah went from Baghdad alone into the mountain fastnesses of
> Kurdistan, and there for two years He lived the life of a recluse, preparing Himself spiritually for His
> coming mission, then returned to Baghdad to care for and lead His flock.
> 
> [page 20]
> In The Bab’s prophetic writings had been many passages, through the spiritual interpretation of
> which, the people would be enabled to recognize the Promised One who would follow; and as the
> believers came more and more under Baha’o’llah’s guidance they realized the profoundness of His
> divine knowledge and they looked upon Him as their promised guide.
> In the coming of Baha’o’llah was the fulfilment of The Bab’s promise, the coming of The Ancient
> of Days; The Lord of Hosts; to which The Bab had testified by a life of service and by martyrdom.
> Through Baha’o’llah’s wisdom and spiritual insight came calmness, assurance and strength to the
> followers, but as the movement increased in numbers the fanaticism of the Persian clergy against the
> believers continued to augment rather than diminish, until finally an international arrangement
> between the despotic kings of Persia and Turkey was made, by which Baha’o’llah and a band of His
> followers, were ordered to a more distant exile in Constantinople in order thus to separate them from
> the believers in Persia.
> Upon the eve of His departure from Irak-Arabi to Constantinople in April, 1863, Bahá’o’llah had
> declared Himself to the most trusted followers to be the One of Whose coming The Bab had borne
> witness as of One “Whom God shall Manifest.”
> After a long journey, overland and by sea, Baha’o’llah and the band of exiles arrived
> 
> [page 21]
> 
> in Constantinople where they remained for several months; then they were sent still farther on, to
> Adrianople in Roumelia, that Baha’o’llah might be separated as far as possible from the world which
> His cause was agitating.
> After five years of exile in Adrianople, in Turkey, during which the cause continued to grow both
> inwardly and outwardly in strength, another order, issued by the despotic Ottoman government,
> ordered Baha’o’llah to be sent to the prison fortress town of Akka (Acre), a Turkish penal colony on
> the Mediterranean sea just north of Mount Carmel in Syria.
> In this land of Sharon and Carmel, where, according to the ancient prophets, the Glory of God
> would be manifest in the latter days, Baha’o’llah lived and taught. During the first two years in the
> Holy Land He was closely guarded within the prison of the fortress of Akka, but His greatness
> became so apparent to the prison officers and He manifested such spiritual power that they gave Him
> great freedom, and all were most kind and friendly, for they saw only truth and perfect righteousness
> in Him. Through this friendship the material condition of the believers was greatly bettered. First
> Baha’o’llah was allowed the liberty of the fortress city, then His tent was pitched upon the Mount of
> Carmel, and He spent much of His time at Behje, upon the plain of Akka.
> 
> [page 22]
> 
> During these years, many believers and truth seekers came great distances to visit Baha’o’llah and
> received from Him spiritual understanding, they in turn going forth to spread His cause in the far parts
> of the world.
> Through His Tablets or epistles Baha’o’llah reached many people in distant lands, answering their
> questions and giving them spiritual advices. He also wrote many general treatises upon spiritual
> subjects. These contain explanations of the principles of His teachings, as well as certain general
> admonitions and ordinances through which mankind will evolve to a high state of material and
> spiritual welfare.
> In His writings Baha’o’llah unlocked the mysteries of the spiritual truths in the holy books of the
> religions of the past. He clearly demonstrated that all Truth is One Truth, and that all prophets have
> manifested the one same God.
> With the coming of Baha’o’llah and the establishment of His cause the mission of His forerunner
> The Bab was completed, and the Babi Cause became the Bahai Cause.
> The mission of The Bab being practically confined to Persia and to a few neighboring countries,
> His ordinances and teachings were calculated to meet their local needs and conditions.
> The mission of Baha’o’llah being to the whole world, His teachings are universal in character and
> are directly applicable to any and all conditions of men, irrespective of
> 
> [page 23]
> 
> race, religion or degree of human attainment.
> In the month of May, 1892, after forty years of spiritual labor Baha’o’llah departed this life. He
> had given His teachings to the world, in their entirety, and His mission was completed, yet there was
> other work to be done in order to establish His cause in the world. The spirit of the Bahai teachings
> was to be practically demonstrated in the world. For the accomplishment of this, Baha’o’llah exhorted
> His followers to look towards His son, Abdul-Baha, as the expounder of His teachings, one upon
> whose shoulders His mantle would fall, and through whose service to humanity the life of the
> kingdom would be demonstrated to all the world. In order to insure the unity and solidarity of the
> cause, and to protect the believers from dis-union and differences, Baha’o’llah in two places in the
> Book of Akdas (one of His chief writings) commanded His followers after His departure to turn their
> faces to “The Branch extended from the Ancient Root”; and to refer all matters to “The Center of The
> Covenant.” Also, in the Book of The Testament, Baha’o’llah explains that by “The Branch extended
> from the Ancient Root” is meant the Greatest Branch, Abdul-Baha, to whom all should turn. Among
> the Tablets (epistles) of Baha’o’llah is the “Tablet of The Branch,” in which He prophesies that many
> shall arise against “The Branch” and shall persecute him most severely, and
> 
> [page 24]
> 
> shall deny him. These are the worst of people, for they are the opposers of The Covenant. All are
> exhorted implicitly to follow Abdul-Baha; to look to him as to the point of guidance for all, and upon
> his servitude as the source of the spiritual illumination of the world, “The Center of The Covenant.’’
> 
> [page 25]
> 
> ABDUL-BAHÁ
> THE CENTER OF THE COVENANT.
> 
> Abdul-Baha was born in Teheran in northern Persia, upon the 23rd day of May, 1844. the very day
> upon which The Bab gathered His disciples together in Southern Persia and made His declaration.
> Abdul-Baha was named Abbas; Abdul-Baha (The Servant of God) being his spiritual title, the name
> by which he is known as a spiritual teacher.
> In the accounts handed down by those who knew Abdul-Baha when a child, we are told that at an
> early age he showed a contemplative and deeply spiritual disposition combined with a highly forceful
> and active nature. When Abdul-Baha was but eight years old, the greatest persecution of the Bahais
> began in Persia.
> During the ten years, with his father Bahá’o’llah, in Baghdad, Abdul-Baha passed from
> childhood into manhood. Because of the vicissitudes of the time he never attended any school, but
> through constant association with Bahá’o’llah, and devotion and service in His cause Abdul-Baha
> grew strong in knowledge, in wisdom, and in spiritual attainments.
> As he attained maturity Abdul-Baha became Baha’o’llah’s chief aid and disciple in carrying on
> His work. It was Abdul-Baha who first interviewed all persons who came
> 
> [page 26]
> 
> to confer with Baha’o’llah, and so ordered matters that Baha’o’llah could meet those having spiritual
> ability and capacity and who needed Him, and not those who came only through curiosity. During
> those days Baha’o’llah was visited by many believers from Persia, as well as by truth seekers from
> among various religions and nations.
> Abdul-Baha himself also taught the people diligently; and he discussed with learned theologians
> who marveled at his wisdom and his intrepretation of spiritual teachings. They could not understand
> how this youth, uneducated from their standpoint of erudition, could produce with great ease and
> fluency arguments that none could refute nor gainsay.
> When the time came for Baha’o’llah to reveal himself as the Promised One of all religions, it was
> Abdul-Baha who first reconized Him in His divine capacity, and it was Abdul-Baha who first voiced
> the mighty message of The Manifestation of God among men.
> Abdul-Baha’s life has been one of service to the Bahai cause. During the exile journeys of
> Baha’o’llah and His followers, and their imprisonment in Adrianople and Akka, Abdul-Baha was
> constantly endeavoring to serve them spiritually and materially. When persecution was at its height
> Abdul-Baha encouraged the people, cheered them and gave them hope; and when sickness and disease
> broke out among the Bahais while they were confined in the
> 
> [page 27]
> 
> prison of Akka, Abdul-Baha was the chief nurse and servant of all.
> Persons often remark that Abdul-Baha appears much older than his age. This is undoubtedly true,
> for he has had to bear, not only his own troubles, but also those of the many who always have
> surrounded him. His method of teaching spiritual truths is direct and concrete; and he reaches the
> heart and through spiritual contact penetrates the soul of the individual.
> Many instances, are related in the Orient, of the way in which Abdul-Baha, through long-suffering
> and persistent kindness, has made staunch friends and supporters of those who held out as his enemies
> so long as their hearts could withstand the power of his love.
> Abdul-Baha remained in Akka a prisoner for just forty years. His freedom came through an
> adjustment of governmental matters, brought about by the re-establishment of the Turkish
> Constitution in the summer of 1908.
> During this confinement Abdul-Baha was yearly visited by friends and followers from all parts of
> the world, although often it was with the greatest difficulty that these friends were able to see him, and
> sometimes the interviews were per force very brief. Notwithstanding these conditions, each pilgrim
> received bounteously from Abdul-Baha — the source of the spiritual life of the world of today — then
> hastened to his own country to share this gift of God.
> 
> [page 28]
> 
> As the life blood goes from the heart to each organ of the body, nourishing and bringing it into
> functional relation with every other organ, so, from Abdul-Baha, who is the center and heart of the
> Bahai cause, goes forth the spirit of the love of God, to each of the multitude of members.
> Abdul-Baha is the chosen instrument of God, in his mission as “The Center of The Covenant.” His
> servitude to God is the center of divine guidance. This, Baha’o’llah proclaimed and this, the Bahais
> know. All who have had spiritual contact with Abdul-Baha, realize that in reality he is the point of
> divine guidance in the world today. Each one has had this demonstrated in a unique manner, primarily
> for his own personal enlightenment. The fact of Abdul-Baha’s mission as “The Center of The
> Covenant” holds the Bahais together in an organic body, and through the channel of Abdul-Baha’s life
> of service the Divine Spirit is constructing a new religious life in the world.
> Since his freedom, Abdul-Baha has traveled. Two winters he has spent in Egypt, the summer and
> fall of the year 1911 he spent in London and in Paris, and now (November, 1912) he is traveling in
> America.
> During these travels he is meeting people who have been attracted by the spirit of the Bahai cause,
> and he is sowing spiritual seed in their hearts which will grow in God’s own time and bring forth the
> fruit of The Kingdom of God upon earth.
> 
> [page 29]
> 
> The message which the Bahais are giving to the world is the fulfilment of The Covenant made by
> God with the people of the world through the prophets of old. In accordance with His promise, God
> has again caused a manifestation of Himself — in Baha’o’llah, who came for the whole world — that
> all people of all religions, races, and nations may become one in faith, and brothers in The Kingdom.
> In order to establish His Kingdom of Peace upon earth, God sent The Bab to prepare the way for His
> later manifestation in Baha’o’llah. Through Baha’o’llah, The Kingdom came to the world. Now, by
> Abdul-Baha — the beloved son of Baha’o’llah — The Kingdom is being proclaimed and established
> in the uttermost corners of the earth.
> The greatest desire of Abdul-Baha, is to be known as the servant of God. In his life of service is
> seen the power, glory and majesty of Baha’o’llah, Who declared His son to be “The Center of The
> Covenant and the Greatest Branch from The Pre-existent Root”— The Spirit.
> Through Abdul-Baha’s service, the glory of Baha’o’llah is being manifested in the world, and The
> Kingdom of The Father upon the earth is being realized.
> 
> [page 31]
> 
> AFTERWORD
> 
> The Bahai teaching appeals to the soul. It contains spiritual food and sustenance, and gives that
> moral assurance and faith that every one craves.
> Spiritual truth appeals alike to the Oriental and to the Occidental, to the learned and to the
> unlearned. It is the one ground upon which all can meet in perfect accord. This is fully demonstrated
> in the spread of the Bahai spirit in the world, for its following is composed of Christians, Jews,
> Moslems, Zoroastrians, Hindus and Buddhists, and these many elements, The Bahai Faith is
> spiritually forming into one organic unit of brotherhood, united under the Fatherhood of God, and in
> His Kingdom on earth.
>
> — *The Covenant (Used by permission of the curator)*