‘Abdu’l-Bahá’s Secret of Divine Civilization

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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 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. 2

Elsewhere He wrote:

In truth, religion is a radiant light and an impregnable stronghold for the protection and welfare of the peoples of the world, for the fear of God impelleth man to hold fast to that which is good, and shun all evil. Should the lamp of the religion be obscured, chaos and confusion will ensue, and the lights of fairness and justice, of tranquility and peace cease to shine. 3 In His other writings, Bahá’u’lláh calls on His believers to observe divine law and commandments because of their love for divine beauty. Now we can see the meaning of the term order in the concept of new world order. Bahá’u’lláh is arguing that human social order must be based upon not only scientific and instrumental rationality but also moral principles and divine guidance. However, Bahá’u’lláh is not content with simply a theory of order. His concept of order is always accompanied by another equally important concept. He talks about a new order. This other term affirms Bahá’u’lláh’s concept of historical change and progress. The philosophers of the Enlightenment attacked traditional religious theories of order because they revolted against traditionalism. In traditional religious discussion of order, it was argued that human social order should remain unchangeable because of the unchangeable will of God. In other words, the religious leaders affirmed the need for religion in order to protect past traditions and oppose historical dynamics. Bahá’u’lláh’s concept of new world order is exactly the opposite. Bahá’u’lláh argued that religion should be a cause of spiritual and social advancement and progress of humanity. In Bahá’u’lláh’s view, every age has its own problems and needs and, therefore, religious teachings should also be renewed in each new stage of human cultural advancement. The will of God is in accordance with this dynamic advancement of human journey towards an ever-increasing unity and progress. That is why Bahá’u’lláh spoke of progressive revelation. Social order should be guided by religious teachings and divine guidance, but the teachings of religion should itself be renewed by a new revelation which would correspond to the conditions and needs of humanity in its new stage of development. In other words, Bahá’u’lláh combines order and progress in His spiritual political theory. Religion becomes a dynamic force for the advancement of humanity and not a reactionary force against progressive civilization. He wrote: The All-Knowing Physician hath His finger on the pulse of mankind. He perceiveth the disease, and prescribeth, in His unerring wisdom, the remedy. Every age hath its own problem, and every soul its particular aspiration. The remedy the world needeth in its present-day afflictions can never be the same as that which the subsequent age may require. Be anxiously concerned with the needs of the age ye live in, and center your deliberations on its exigencies and requirements. We can well perceive how the whole human race is encompassed with great, with incalculable afflictions. We see it languishing on its bed of sickness, sore-tried and disillusioned. They that are intoxicated by self-conceit have interposed themselves between it and the Divine and infallible Physician. Witness how

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