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of spirit and vision. 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institutions, who for millennia have been locked in a struggle for power based on competition, a concept which has been replaced by the belief that harmonious collaboration is more likely to cultivate a civilisation concordant with a maturing humanity. This learning process has gradually expanded to include relations with human rights organizations and governmental agencies, social action groups engaged in social and economic development, 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, was becoming established globally, the overarching purpose being to acquire skills in order to create a united humanity 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. People from all ethnicities, classes and creeds are invited by the Baháʼí community to participate in this process which involves a system of 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 the patterns unfolding. Sincere consultation, which Baháʼu'lláh hails as being a lamp of guidance and recognised as being a vital element in a united society, is practised by the community in its decision making in order to achieve a united understanding of the truth rather than the winning of an argument, and consists of constructive communication which promotes understanding and well-being. Through this programme, 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 includes focusing on maintaining the system of learning, building the number of participants involved, and on how to structure a growing global experience. The spread of these educational processes to a growing number of groups and populations around the world is drawing increasing attention from thinkers and leaders everywhere.
666:, 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 Baháʼu'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 Baháʼu'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 Baháʼu'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.
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inherent spiritual dignity of all members of that family. In the second half of the nineteenth century, Baháʼu'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 Baháʼu'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.
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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.
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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."
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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.
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Since ‘Abdul-Bahá’s passing in 1921 Shoghi
Effendi, followed by 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, centred around the notion that the building of a just society implies unity
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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
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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
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In contrast to current discourses on social and political order, Baháʼu'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
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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
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taught 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
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Danesh, Roshan (2008). "Church and state in the Bahá'í Faith: An epistemic approach".
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Danesh, Roshan (2008). "Church and state in the Bahá'í Faith: An epistemic approach".
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Danesh, Roshan (2008). "Church and state in the Bahá'í Faith: An epistemic approach".
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Logos and
Civilization: Spirit, History, and Order in the Writings of Bahá'u'lláh
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Logos and
Civilization: Spirit, History, and Order in the Writings of Baháʼu'lláh
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Logos and
Civilization: Spirit, History, and Order in the Writings of Baháʼu'lláh
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Logos and
Civilization: Spirit, History, and Order in the Writings of Bahá'u'lláh
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Danesh, Roshan. "Church and state in the Bahá'í Faith: An epistemic approach".
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Hatcher Martin New York: Harper & Row.pp. 138-145., W.S; J.D (1997).
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Baháʼí doctrine about an anticipated new system of worldwide governance
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Church and State in the Bahá'í Faith:An
Epistemic Approach
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The conception of a "new world order" found in the
928:. Lanham, MD: University Press of Maryland. p. 322.
884:. Lanham, MD: University Press of Maryland. p. 326.
854:. Lanham, MD: University Press of Maryland. p. 326.
1270:, in Journal of Law and Religion, 24:1, pages 21–63.
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869:. New York: Harper & Row. pp. 138–145.
776:. New York: Harper & Row. pp. 138–145.
897:The Baháʼí Faith: The Emerging Global Religion
867:The Baháʼí Faith: The Emerging Global Religion
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774:The Baháʼí Faith: The Emerging Global Religion
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1073:. Abingdon 2022: Routledge. pp. 353–354.
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1207:. Abingdon: Routledge. pp. 470–474.
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839:. Abingdon: Routledge. p. 469.
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865:Hatcher Martin, W.S. J.D. (1997).
578:tone or style may not reflect the
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1280:. Baha'i Publications Australia.
736:The Secret of Divine Civilization
476:This article has multiple issues.
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588:guide to writing better articles
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835:Stockman, Robert. H (2022).
653:Founder of the Baháʼí Faith
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1474:Covenant of Baháʼu'lláh
1452:Some Answered Questions
1266:Danesh, Roshan (2008).
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189:Covenant of Baháʼu'lláh
165:Some Answered Questions
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809:. Denmark: Baha’i.
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290:Mullá Husayn
183:Institutions
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95:Unity of God
72:ʻAbdu'l-Bahá
39:Baháʼí Faith
1682:Orthography
1520:Persecution
1458:Other Texts
1340:Baháʼu'lláh
670:Development
655:Baháʼu'lláh
596:August 2024
541:August 2024
405:Orthography
242:Persecution
171:Other Texts
62:Baháʼu'lláh
1724:Federalism
1708:Categories
1677:Statistics
1672:Prophecies
1626:Pilgrimage
1616:Síyáh-Chál
649:Conception
518:neutrality
481:improve it
400:Statistics
395:Prophecies
347:Pilgrimage
337:Síyáh-Chál
1662:Cosmology
1379:Teachings
1079:cite book
1035:(1): 61.
989:(1): 60.
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782:cite book
529:talk page
487:talk page
385:Cosmology
90:Teachings
1694:Category
1546:Apostles
1510:Timeline
1409:Calendar
1368:Basics (
1016:(1): 61.
691:See also
522:disputed
423:Category
270:Apostles
232:Timeline
120:Calendar
31:a series
29:Part of
1667:Symbols
1571:Táhirih
1498:History
1370:outline
1345:The Báb
390:Symbols
295:Táhirih
221:History
67:The Báb
1604:Qiblih
1582:Places
1529:People
1515:Bábism
1404:Prayer
1284:
742:Utopia
638:Baháʼí
325:Qiblih
309:Places
254:People
237:Bábism
115:Prayer
84:Basics
33:on the
1631:Haifa
1556:Bábis
759:Notes
352:Haifa
280:Bábis
1636:Acre
1593:List
1399:Laws
1282:ISBN
1085:link
911:link
792:link
788:link
515:The
357:Acre
110:Laws
1037:doi
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