# State and Society: Implications of the Most Holy Book

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> Web Published:
>         January 2000
>         Also Published: The
>         Kitab-i-Aqdas, Sydney: Association for Bahá'’
>         Studies, 1996 
>         .
>         
>     
> 
> 
> 
>  
> 
> In speaking of the Formative Age of the Bahá'’ Faith
> [1921-1944], Shoghi Effendi referred to: 
> 
> 
>     
>         .. that embryonic World Order whose advent was
>         announced by the Báb in the Bayan, whose laws were
>         revealed by Bahá'u'lláh in the Kitab-i-Aqdas, and whose
>         features were delineated by `Abdu'l-Bahá in His Will and
>         Testament.
>     
> 
> 
> The provisions of the Kitab-i-Aqdas, and the supplementary
> works of Bahá'u'lláh, `Abdu'l-Bahá, and Shoghi Effendi, can be
> regarded as a body of literature that seeks to explain, and
> influence, human progress. It identifies the principles on which
> individual and collective action is to be based; evaluates
> current conditions and prescribes imperatives for action; and
> generates a coherent vision of the future.
> 
> The Concept of Bahá'’ Law
> 
> The Kitab-i-Aqdas suggests that the purpose of law is for the
> order of the world, for the security of people. Bahá'u'lláh
> points out early that laws guide and assist, not merely restrict.
> Bahá'’s are enjoined to obey laws for the "love of
> God". The existence of laws, and the operation of laws,
> implies the existance of an authority, a form of sovereignty, and
> social practice. In the Bahá'’ view, Prophetic law has served
> as an undeniable basis, a statement of the social grundnorm
> on which more transient laws have been based. The purpose of law
> is to promote the well-being of the masses, not act as
> "chains that bind them". Religion has thus proven
> indispensable to social order, been influential in the creation
> of law, and in the establishment of morality. The Divinity has
> possessed sovereignty. Religion acts in the life of the
> individual as an agency that can encourage the internalization of
> behaviour, and can achieve the organic emergence of communities
> in which public action occurs through willing consent. The
> Western legal tradition, however, has developed dichotomies not
> only between divine and profane law, but between natural law and
> positive law, and between the public and private legal spheres. 
> 
> The Kitab-i-Aqdas confronts modernism by reinstating authority
> and renewing the linkages between society, law, and virtue. It
> renews the relationship between law and spirituality, the notion
> that observance of laws, ordinances and exhortations, are a means
> for the development of character, for the acquisition of higher
> levels of freedom. Law is an external force, which can facilitate
> compliance, and even coercion, of individuals and groups. But
> only the internalisation of rules of behavour, through the
> individual (and society) adopting a moral code, can ultimately
> ensure observance of law:
> 
> 
>     
>         In formulating the principles and laws a part hath
>         been devoted to penalties which form an effective
>         instrument for the security and protection of men.
>         However, dread of the penalties maketh people desist only
>         outwardly from committing vile and contemptible deeds,
>         while that which guardeth and restraineth man both
>         outwardly and inwardly hath been and still is the fear of
>         God. It is man's true protector and his spiritual
>         guardian.
>     
> 
> 
> Rules, in the Bahá'’ writings include laws, ordinances, and
> exhortations. Bahá'u'lláh distinguishes between Divine law, and
> human laws, and establishes authorities for each. Laws that are
> of Divine origin cannot be changed by legislation. Secondary laws
> are impermanent, and are open to reform. Law in Bahá'’ states
> will thus be based on a hierarchy of sources, commencing with the
> texts of the Bahá'’ revelation, the pronouncements of the
> Universal House of Justice and possibly the decrees and
> statements of its associated institutions (such as the
> International Teaching Centre). Laws will also be made at
> national and local level.
> 
> The Bahá'’ conception of law is as a tool for promoting
> happiness and well-being. Given this perspective, Bahá'’s would
> favour constant law reform, particularly where ancient codes of
> law - whether written or customary - no longer protect the
> welfare and interests of peoples in a period of rapid social
> evolution. Bahá'’ law appears to combine what are currently
> known as "code law", and "common law". That
> is, some areas are codified, and penalties are known in advance.
> For non-coded subjects, a case by case basis is used. In the
> absence of the use of the doctrine of precedent, Bahá'’
> scholars will no doubt examine such issues as ensuring
> consistency in rule-making, and ensuring "equal
> treatment" for individuals before the law.
> 
> Since the Kitab-i-Aqdas attempts to establish a core of laws
> for Bahá'’ states and societies without being overly
> prescriptive, societies that eventually adopt Bahá'’ beliefs
> and institutions will no doubt incorporate the continued use of
> laws and customs which do not conflict with Bahá'’ laws. Both
> domestic and international laws in operation in states will thus
> continue in force until superceded by laws enacted by Bahá'’
> legislatures in the natural progression of law-making and
> revision of law. Present notions of public law and private law
> will no doubt continue in some form, although the Kitab-i-Aqdas
> appears to give more consideration to what might be called
> "private law" issues than "public law"
> issues. It does not say much about, for instance, international
> conflict resolution, or law-making, and does not spell out the
> parameters of public authority. Bahá'u'lláh advocates the
> establishment of a world tribunal, for instance, but this topic
> and others related to the structural aspects of the establishment
> of world order are referred to in His later tablets, and in the
> writings of `Abdu'l-Bahá and Shoghi Effendi. From this it may be
> inferred that whereas the laws in the Kitab-i-Aqdas are
> unchangeable, and laws established by the Universal House of
> Justice are open to revision, the structures of future Bahá'’
> states may be flexible, and subject to organic growth. Thus,
> those laws that do not conflict with current civil laws are
> already binding on Bahá'’s; other laws will be enacted later,
> having been formulated "...in anticipation of a state of
> society destined to emerge from the chaotic conditions that
> prevail today".
> 
> Rights and Duties
> 
> In a Bahá'’ polity the democratic principle is retained, but
> extreme individualism is restrained in preference for the common
> good. Bahá'u'lláh states that with freedom comes
> responsibility. Individuals are responsible for development, and
> for contributing positively to society. The idea of
> "society" is more than a collection of "free
> individuals", and in Bahá'’ states individual freedoms are
> placed in the context of community or group needs. The desired
> condition is a "truly enlightened community" in which
> social policies enhance in individuals and groups within
> societies the highest expressions of the human spirit.
> 
> 
>     
>         The Bahá'’ conception of social life is essentially
>         based on the subordination of the individual will to that
>         of society. It neither suppresses the individual nor does
>         it exalt him to the point of making him an anti-social
>         creature, a menace to society. As in everything, it
>         follows the 'golden mean'. The only way that society can
>         function is for the minority to follow the will of the
>         majority.
>     
> 
> 
> Restraints on Liberty are acknowledged in the Kitab-i-Aqdas.
> Bahá'u'lláh referred to the need for moderation, even in
> modernisation and "civilisation" which, "however
> much men of understanding may favourably regard them", will,
> "if carried to excess, exercise a pernicious influence upon
> men". An enlightened community thus enhances the
> independence of the individual in the context of social cohesion
> and unity. It reduces the gap between rich and poor, distributes
> power, and provides opportunities to alter, re-assess and vary
> its own pace and direction. It emphasises "development of
> capacities" rather than "recognition of rights",
> or "provision of services". In Bahá'’ societies of
> the future, the idea and ideals of "citizen" will
> necessarily be expanded, and devolve more responsibility onto the
> individual. The laws of Bahá'u'lláh constitute the
> "divinely appointed ordinances" that will bring about
> the "spiritualisation" of the masses. 
> 
> The Quest for Justice
> 
> If there is a "Bahá'’ conception of law",
> emphasises the role of law in promoting justice, and in
> liberating rather than confining the individual. Conceptions of
> law may well move away from over-emphasis on the protection of
> private property, and toward the promotion of the common good.
> But law could not, under a Bahá'’ system, do other than protect
> the rights and the property of individuals, for these rights are
> enshrined in Bahá'u'lláh's writings.
> 
> Bahá'u'lláh criticized nineteenth century rulers for not
> administering their peoples justly. But how do we define justice?
> Is justice to be equated with fairness, with rights, equality, or
> a combination of these? It has elements of proportionality, of
> reciprocity, and of causation (responsiveness. Is justice a
> "moral imperative"? a spiritual principle? or a
> political ideal? How is it related to liberty and freedom? Are
> there universal principles of justice? What then happens to value
> relativity? Is the principle of distribution based need or on
> desert? Clearly, the Bahá'’ notion of justice requires
> consideration. The Kitab-i-Aqdas deals with distributive and
> retributive justice and establishes that justice be sought by
> society, without revenge, and without mercy. 
> 
> Although Bahá'u'lláh did not being a "complete system
> of economics to the world", some basic economic principles
> are evident. Bahá'’ states will incorporate a
> "welfare" element, and elements of the future taxation
> system can be discerned. Bahá'u'lláh seems to place tax at
> local levels. A portion of all tax on trade, agriculture or other
> occupation" is be spent on the education of children. The
> right to private property is explicitly acknowledged, and the
> condition of poverty - whether voluntary or involuntary - is
> denounced. The principle of redistribution is embedded in the
> systems of taxation, and in the law of Huququllah, established in
> the Kitab-i-Aqdas and elaborated in the writings of
> `Abdu'l-Bahá. 
> 
> Bahá'’ States
> 
> The Bahá'’ Writings articulate future societal structures at
> two levels: within the Bahá'’ community, and within states in
> general. Appreciation for the origins and purposes for which
> governments are created lies at the heart of Bahá'u'lláh's
> instructions. States exist to promote the interests of the whole
> of humanity, but their existence is not taken as proof of man's
> inherent selfishness, so much as evidence of the complexity of
> human society. They are thus regarded as necessary and positive
> institutions, which are required to oversee the satisfaction of
> individual and collective aspirations. 
> 
> The definition of "state" in the Bahá'’ context
> has not been examined. At international law, a "state"
> as currently defined, is an entity having a stable population,
> stable territory, and recognizable authority. As is well known,
> however, the states as now constituted on each of the five
> continents mostly emerged consequent to colonial rule, and are
> largely the result of historical "accidents" and
> imperial design. Few states have been defined in accordance with
> the wishes of their peoples, and the inadequacy of national
> boundaries has resulted in many of the conflicts of the present
> century. The fact that 'Abdu'l-Bahá pointed to the need for the
> boundaries of the nations to be firmly established by an
> independent authority is a clear indication of his
> dissatisfaction with present definitions of "nations". 
> 
> The size of future states, their spheres of state
> responsibility, and the parameters of individual responsibility,
> have not been fully articulated. Whether future states will
> comprise nations or ethnic communities is not clear. The
> distinction that exists between the "government" and
> the "territorial state" allows the possibility that
> forms government within a state might completely change, without
> affecting the continued existence of the state.
> 
> What, then, are the elements of social practice that the laws
> and ordinances of the Kitab-i-Aqdas will bring into play, that
> will pave the way to the eventual creation of Bahá'’ states?
> Bahá'’ states will be constitutional, in that their form, and
> the powers given their authorities, will be clearly defined. They
> will originate in the Laws and Ordinances of Bahá'u'lláh, and
> their later elaboration will continue to occur on the basis of
> His Writings, as well as on the decisions of the Universal House
> of Justice, which will necessarily be in accordance with these
> Writings:
> 
> 
>     
>         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.
>         According to the fundamental laws which We have
>         formerly revealed in the Kitab-i-Aqdas and other Tablets,
>         all affairs are committed to the care of just kings and
>         presidents and of the Trustees of the House of Justice.
>         Having pondered on that which We have enunciated, every
>         man of equity and discernment will readily perceive, with
>         his inner and outer eyes, the splendours of the day-star
>         of justice which radiate therefrom. 
>     
> 
> 
> Bahá'’ States will have the position of head of state, whose
> powers and functions will include both ceremonial and executive
> capacities. That the head of state, or monarch, will have a
> ceremonial role, is evident from Bahá'u'lláh's statement that
> Kingship is the "sign of God on earth". That the King
> will have more weighty responsibilities than merely ceremonial is
> indicated by Bahá'u'lláh's statements that no individual would
> wish for the burden of responsibilites of future monarchs. The
> implication is that the head of state will be a constitutional
> monarch. Bahá'u'lláh praised both the republican and
> monarchical forms of government, and suggested that the best
> model would combine elements of both. If, by
> "republic", Bahá'u'lláh was referring to the model of
> a president and congress (or parliament), it is not clear how
> such a form could also include a monarch, unless the president
> hold powers of head of government, rather than head of state. In
> which case, the position of prime minister is being referred to.
> Elsewhere, Bahá'u'lláh has praised the British system of
> government, which consists of a monarch and parliament, rather
> than a president and congress.
> 
> Regardless of nomenclature, what is clear is that
> Bahá'u'lláh advocated government based on deliberation and
> consultation, and having as its essential focus the quest for
> just rule, achieved through the effective application of rewards
> for merit, and punishments for activities which are outside the
> law. In this formula there is emphasis on close recognition of
> the condition of society, and on an active and effective system
> of justice.
> 
> Federalism
> 
> The model favoured in the Bahá'’ writings has elements of
> federalism, mixed with elements of more centralised
> decision-making. The need for a supra-national political
> authority is becoming increasingly obvious. The implication of
> decentralisation, or devolution, is that not all states will have
> the same form of government. The concept of "unity in
> diversity" implies an appreciation of difference, and
> capacity for flexibility. The "order and system" of the
> modern age must thus give way to more flexible modes of acting
> (although variations on the patterns of presidential and
> parliamentary forms of government will doubtless continue). 
> 
> If the Bahá'’ World Commonwealth is to consist of a world
> government based on a federal model, the implication is that the
> states tie themselves to each other on a basis of equal powers,
> which agree to allocate some power at the federal or global
> level, and some at the state level. Although it is impossible to
> forsee the details of this arrangement, Shoghi Effendi referred
> to the need to avoid the extremes of "excessive
> centralism" and of extreme decentralisation. The National
> Assembly is empowered to decide whether an issue is local or
> national in character.
> 
> State and Society
> 
> Bahá'’ societies, and future Bahá'’ states, will be
> patterned on Local and Secondary Houses of Justice. Local level
> communication between Local Houses of Justice and the people will
> occur through the Feast. The Bahá'’ approach to social
> engagement institutionalises participation. Welfare services will
> surround the structure of the Mashriqu'l-Adhkár.
> Bahá'’ government will be concerned largely with the provision
> of such services as schools, hospitals, orphanages, even food
> storage facilities. Agriculture will be given renewed emphasis.
> These and other insititutions associated with the
> responsibilities of government are set out in the Kitab-i-Aqdas.
> Interaction between members of Assemblies and those they govern
> is based on cooperation, which in turn requires sympathy and the
> confidence of the community. Decision-making at national and
> International levels will be mediated through national and
> international conventions.
> 
> Current principles of democratic government contain some, but
> not all, elements of the Bahá'’ model. At a fundamental level,
> for instance, the Bahá'’ approach retains the principle of
> elected leadership while abandoning current notions of electoral
> "campaigning", and upholds the necessity for
> contestation of important issues while denying the necessity for
> institutionalised opposition. In every country where any of this
> people reside", is his injunction, "they must at
> country with loyalty, honesty and truthfulness". Similarly,
> he exorts governments to hold in highest regard the principles of
> reward and punishment, these being the "two pillars"
> which "traineth the world". When this princple is
> recognised, public offices are best filled according to
> "desert and merit". 
> 
> Representation
> 
> The notions of responsibility and accountability occur in the
> Bahá'’ system. Public offices are to be filled on the basis of
> merit. Bahá'u'lláh places great emphasis on the need for
> representatives to acquaint themselves thoroughly with the
> conditions of those whom they govern. Governments in Bahá'’
> states will thus be based on a representative system in which
> leaders will be elected. The notions of
> "representation", and the system of election, however,
> may differ from those currently in use. Bahá'’ government is
> based on the expression of popular opinion, and this is through,
> firstly, the institution of the feast. 
> 
> 
>     
>         And in case there should arise some disputes between
>         them, they could arbitrate before the Parliament of Man,
>         the representatives of which should be chosen from among
>         the wisest and most judicious men of all the nations of
>         the world. 
>     
> 
> 
> Obviously, when public leaders fail to be guided by notions of
> equity and justice in their operation of the organs of state,
> they can become instruments of human avariceness. Thus
> Bahá'u'lláh stressed the need for structures of government led
> by the learned and the wise, yet responsive to the will of the
> masses. The Bahá'’ electoral system is based on universal
> suffrage for elections at local level. Secondary Houses of
> Justice are to be elected by electoral colleges. The Universal
> House of Justice is elected by members of the secondary Houses of
> Justice. Bahá'’ elections make those elected responsible to
> their consciences, not to the electorate. At the same time their
> future service in the legislature remains in the hands of the
> people. The Bahá'’ administrative order offers a method of
> filtering in the selection of its leaders. It provides a basis
> for consultation and decision-making, a desire for excellence,
> and a freedom from selfish motives.
> 
> The formation of political parties, and by implication,
> sectional interests, is forbidden, and the electoral process
> prohibits all forms of nomination, candidacy, and electioneering.
> The implications of such electoral restrictions, and the impact
> they have on the selection of representatives, require closer
> examination than has so far occured. Without electoral campaigns,
> how are we to judge the qualities of those for whom we vote?
> Firstly, it appears society will be reconstituted so as to
> provide more meaningful interaction between individuals, of a
> nature that will facilitate learning about each others'
> characters and capacities. Secondly, a rejuvenated press,
> reporting accurately on the affairs of society, free of the
> pressures that currently distort reporting on current events,
> will become the "mirror of the world". The
> transformation of the Bahá'’ administrative order, and the key
> to its successful functioning, lies in the transformation of a
> passive electorate into an intelligent community of voters:
> 
> 
>     
>         ...They should be encouraged to think more, not only
>         about the qualifications of their elected bodies, but
>         also about ...the law of averages, the age and
>         indisposition of some of the members, etc...Far greater
>         tasks lie ahead, but the Guardian does not feel that the
>         way to meet them is to change the present system but
>         rather to perfect it by educating the believers and
>         training them, holding more conferences, publishing more
>         news for Bahá'’s, getting more people active.
>     
> 
> 
> Although no formal qualifications are required for candidacy -
> since all members of the Bahá'’ population are eligible for
> election to Houses of Justice (apart from the limitation that men
> and not women be elected to the Universal House of Justice), the
> Bahá'’ writings contain numerous passages concerning qualities
> that it would be most desirable for representatives to possess.
> Many of these are set out by 'Abdu'l-Bahá in Secret of Divine
> Civilisation. For more immediate purposes, they are expanded
> on in the communications of Shoghi Effendi.
> 
> Consultation
> 
> The consultative principle, already found in most systems of
> government, is applauded as "a lamp of guidance which
> leadeth the way". A principle with which it must be
> associated - albeit an association as yet unappreciated by
> theories of bureaucratic effectiveness - is that of compassion.
> The presence of these two capacities allow governments to
> "be able to fully acquaint themselves with the condition of
> the people they govern". The Bahá'’ state will incorporate
> the institutions of the "rulers", who are elected, and
> the "learned", who are appointed. The mechanisms by
> which the former are advised by the latter will necessarily
> undergo considerable evolution and elaboration. The institution
> of the "learned" commenced with the "Hands of the
> Cause" - individuals appointed by Bahá'u'lláh, and later
> by Shoghi Effendi. With the closure of the line of hereditary
> Guardianship, and the consequent impossibility of appointment of
> further Hands of the Cause, the Universal House of Justice
> established the Continental Boards of Counsellors, empowered to
> fulfil most, if not all, functions formerly fulfilled by the
> Hands of the Cause.
> 
> Tolerance
> 
> Bahá'u'lláh encourages "free association" between
> peoples, since familiarity between people leads to "concord,
> which is conducive to order". But this policy requires
> "tolerance and righteousness. Bahá'u'lláh refers at length
> to the promotion of "fellowship, kindliness and unity"
> and continually warns of the need to "flee" from
> "anything from which the odour of mischief can be
> detected."
> 
> An additional aspect of the principle of tolerance concerns
> treatment of minorities, who live in all societies. The Bahá'’
> teachings against prejudice of all kinds will work to produce
> greater social equality that in the past, and the prohibition on
> laws that keep peoples and groups apart will ensure this. One's
> social status cannot be legally enforced. Furthermore, the rights
> of individuals and of minorities are secured.
> 
> Whereas the rights of individuals and of minorities are
> protected, there is not necessarily in Bahá'’ law the degree of
> individual rights that exists in modern society. The Bahá'’
> writings speak of the rights of peoples to their own lands, and
> it is not clear whether this suggests that "original
> inhabitants" will be allowed to claim preferential rights
> over others who have entered their lands in subsequent years. 
> 
>  
> 
> The Transition
> 
> While it is not possible to attempt to envisage the course of
> future society in detail, the attempt to make plausable
> projections into the future, however - based on current trends
> and on the vision of the future embedded in Bahá'’ texts -
> allows the Bahá'’ community to anticipate developments, and
> indeed positively prepare for them. For sure, the attitude toward
> the future espoused by the Bahá'’ Writings is to create it, to
> shape it in accord with preferred options, rather that to
> acquiesce in a passive way to developments which are perceived to
> be outside individual or even collective grasp. The Bahá'’
> vision of the future, furthermore, is not utopian. Rather, it is
> a sophisticated approach to solving the challenging problems of
> organising the global human community. Given this perspective of
> cautious projection, we may suggest that the structures of the
> Bahá'’ state presume vigorous interactions between state and
> society, at both national and international levels. Current
> conceptions of "civil society" give some indication of
> future potential for the emergence of new forms of democratic
> culture, in which individuals and interest groups are well placed
> to articulate their needs to the state, and to have their needs
> addressed.
> 
> There are two presuppositions that are central to the Bahá'’
> vision of future states. One is the planetary vision, the
> world-embracing scope of the future political order; the other is
> the transfer to a new paradigm of values. Discussion of the
> Bahá'’ approach to state-hood and to the principles and
> practice of government can only procede on the presumptions that
> the principles are trans-global, trans-cultural, trans-ethnic,
> etc, and that they are to occur within a different mileau than
> that which pervades the late twentieth century. This implies that
> they will emerge in some relationship to the transition from the
> current milleau, and that the emergence of a different of a new
> set of values is in some sense a prerequisite to institutional
> change. 
> 
> How will Bahá'’ states emerge? The Universal House of
> Justice envisages "several stages in the adjustment of
> national political attitudes, which now verge on anarchy in the
> absence of clearly defined laws or universally accepted and
> enforceable principles regulating the relationships between
> nations." The evolution of Bahá'’ states may occur in the
> context of the continued dissolution of existing states. Some may
> emerge rapidly, through the support of a monarch, or other
> national leadership. They may evolve slowly, through the gradual
> adoption of Bahá'’ procedures and principles, which will in
> time be formally recognised. Through such international
> structures as the United Nations Organisation and its various
> organs, the World Wide Fund for Nature, UNICEF, and other
> agencies, the Bahá'’ International Community (BIC) already
> contributes to the setting of global standards. 
> 
> Whereas it is not clear as to where and when Bahá'’ states
> will first emerge, it is most likely that those countries in
> which the Bahá'’ population is highest in relation to the
> population as a whole will be amongst the first to become
> Bahá'’ states. These may be small states, which are of little
> consequence to the larger states in the world system, and in
> which such a change - while attracting the curiosity of a
> distracted world community - will be not be taken as a threat to
> the system as a whole. Opposition to the creation of the first
> Bahá'’ states will most likely come from traditional religious
> bodies seeking to preserve their rapidly diminishing realms of
> influence and resource, as well as from the remaining adherents
> of secular ideologies.
> 
> There is no indication that the establishment of the Most
> Great Peace will be established rapidly. In his World Order of
> Bahá'u'lláh, Shoghi Effendi outlined the constitutional and
> socio-economic characteristics he envisaged would characterise
> the Bahá'’ Commonwealth: a) Constitutional characteristics:
> World Executive; World Parliament; World Tribunal; Protection of
> individual freedom b) Socio-economic characteristics: World
> intercommunication; World language; World Metropolis; World
> script/literature; Common currency, weights, and measures;
> harmony of science of religion; World press; re-organization of
> economics; coordination of markets; regulation of distribution;
> extensions of science and technology; extermination of disease;
> improved standards of health; and intellectual refinement.
> 
> Whereas all religions, in the Bahá'’ view, share a common,
> divine source, they have differed in their content and form
> merely to suit the requirements of diverse societies during
> successive stages of social, economic and political evolution.
> Thus Bahá'u'lláh proposed a set of social values and
> intellectual precepts he suggests are essential to the future
> well-being of the world community: the principle of an unfettered
> search after truth and condemnation of all forms of superstition
> and prejudice; the fundamental unity of religion and science; the
> principle of equal opportunity, rights and privileges for both
> sexes; advocacy of compulsory education and of the abolition of
> extremes of poverty and wealth; the need for a universal
> auxiliary language, and for universal systems of currency, weight
> and measurement; and the exaltation of work performed in the
> spirit of service to the rank of worship. Whereas once such
> principles were regarded as mere idealism, and unfocused
> universalism, they are becoming, on an individual basis, the
> pragmatic basis for policy creation, particularly in discourses
> of international relations.
> 
> Whereas the task of Bahá'’ communities world-wide has
> heretofore been focused on internal coherence and consolidation,
> the next decade must see an outward expression of Bahá'’ values
> in order for these communities to achieve further definition and
> to fulfil their intended purpose, namely, contribution to the
> spiritual, moral and social regeneration of humankind. While the
> intellectual horizon of the Bahá'’ community has been fixed on
> an ideal vision and promise of the "greater peace",
> there now exists need for consideration of the ways in which
> Bahá'’ communities can contribute to the life of the wider
> community in the years leading to, and during, the "lesser
> peace". Given the rich sources within the Bahá'’ writings
> for the generation of policy perspectives and principles, little
> has occured in the way of their critical assessment. 
> 
> The progressive introduction and spread of the laws and
> ordinances of the Kitab-i-Aqdas will be evolutionary. Numerous
> laws are already enforced in the Bahá'’ community. As
> particular communities expand in absolute size and in size
> relative to the population of their countries, the influence of
> Bahá'’ values on the surrounding populations will increase.
> Shoghi Effendi has explained that Bahá'’ communities will move
> through stages of obscurity, repression, emancipation,
> establishment as the state religion, and eventually evolve into
> Bahá'’ states. This process is expected to occur at different
> speeds in different nations. As the size of a Bahá'’ community
> grows, so too do its institutions expand and exercise their
> powers more fully. In giving expression to the laws and
> principles embedded in the Bahá'’ world-view, Bahá'’
> approaches to social functioning and to state functioning, will
> become more apparent, and the contrast between Bahá'’
> approaches and those of the declining orders will become more
> apparent, and the contrast between Bahá'’ approaches and those
> of the declining orders will become more stark. Bahá'’ practice
> will prove more persuasive than any theory.
> 
> Bibliography
> 
> Bahá'u'lláh, The Writings of Bahá'u'lláh.
> 
> " The Kitab-i-Aqdas.
> 
> Shoghi Effendi, God Passes By, Wilmette: Bahá'’
> Publishing Trust, 1970.
> 
> " Directives from the Guardian, New Delhi:
> Bahá'’ Publishing Trust, 1973.
> 
> 
>     
>         " Messages to the Bahá'’ World 1950-1957,
>         Wilmette: Bahá'’ Publishing Trust, 1958.
>     
> 
> 
> Universal House of Justice, Individual Rights and Freedoms
> in the World Order of Bahá'u'lláh (to the followers of
> Bahá'u'lláh in the United States of America), Bahá'’
> Publishing Trust, Wilmette, 1989.
>
> — *State and Society: Implications of the Most Holy Book (Used by permission of the curator)*