So although the actual institution of the world federation of nations has not been established yet, the groundwork and foundations needed for it certainly have been laid during this "Century of Light". Even when it is established, it will only be the beginning of its legal existence, will initially be very imperfect and highly questioned, and will require much evolution before it becomes all that many people who work towards it currently foresee it as being. Even then, such a political peace, born merely of a legal restructuring of international relations, can only be an empty shell – a body with no spirit – unless and until we build the "Most Great Peace" born of inner changes that express themselves in a fundamental reordering of our collective existence in all aspects – what Christians call the Kingdom of God on Earth. This is what Baha'u'llah came to establish, and is the mission He passed on to us.
The Baha'i community is not just sitting on its hands hoping the Lesser Peace will come on a certain date to vindicate a prophesy. We have been working day and night throughout the world for 156 years to MAKE it happen. And although we fully understand that the legal structure itself will not be created by the Baha'i community, but rather by national political leaders, there are clearly at least two fronts that we have been working on, which complement the enormous efforts also made by innumerable other groups. One is promoting the concept and attitude of the unity of humankind and world citizenship (as well as their profound implications) among the planet's masses and leaders through all possible means.
'Abdu'l-Bahá’s "Fifth Candle of Unity" is where I got the idea that world government would be established in this century: "the unity of nations – a unity which in this century will be securely established, causing all the peoples of the world to regard themselves as citizens of one common fatherland." My error was in confusing nations with states, governments or countries, while the term "nation" actually refers more to a cultural or ethnic grouping, i.e., "a stable, historically developed community of people with a territory, economic life, distinctive culture, and language in common" (according to Webster) than a political unit. And sure enough, the 20th Century saw the development of a world-wide culture of global consciousness.
The part that refers to the unity of states and governments, I now understand, is this: "The first candle is unity in the political realm, the early glimmerings of which can now be discerned." These "early glimmerings" probably refer to the League of Nations, established after WW1. These quotes, by the way, are from a letter addressed by 'Abdu'l-Bahá (son of Bahá'u'lláh) to Jane Elizabeth Whyte, wife of the Moderator of the Free Church of Scotland, and is commonly known as the "Seven Candles of Unity":
"O honored lady! ... Behold how its [unity's] light is now dawning upon the world's darkened horizon. The first candle is unity in the political realm, the early glimmerings of which can now be discerned. The second candle is unity of thought in world undertakings, the consummation of which will erelong be witnessed. The third candle is unity in freedom which will surely come to pass. The fourth candle is unity in religion which is the corner-stone of the foundation itself, and which, by the power of God, will be revealed in all its splendor. The fifth candle is the unity of nations – a unity which in this century will be securely established, causing all the peoples of the world to regard themselves as citizens of one common fatherland. The sixth candle is unity of races, making of all that dwell on earth peoples and kindreds of one race. The seventh candle is unity of language, i.e., the choice of a universal tongue in which all peoples will be instructed and converse. Each and every one of these will inevitably come to pass, inasmuch as the power of the Kingdom of God will aid and assist in their realization."
A recently published in-depth analysis of the XX Century entitled "Century of Light" points out that while it will be decades – or perhaps a great deal longer – before the vision contained in this letter is fully realized, the essential features of what it promised are now established facts throughout the world. It analyzes each Candle of Unity, saying that in several of the great changes envisioned – unity of race and unity of religion – the intent of 'Abdu'l-Bahá’s words is clear and the processes involved are far advanced, however great may be the resistance in some quarters, and that to a large extent this is also true of unity of language.
It describes "unity of thought in world undertakings" as a concept for which the most idealistic aspirations at the opening of the twentieth century lacked even reference points, but which is also in large measure everywhere apparent in vast programs of social and economic development, humanitarian aid and concern for protection of the environment of the planet and its oceans. "Unity in freedom" has today, it says, become a universal aspiration of the Earth's inhabitants. Among the chief developments giving substance to it, 'Abdu'l-Bahá may well have had in mind the dramatic extinction of colonialism and the consequent rise of self-determination as a dominant feature of national identity at century's end.
As to "unity in the political realm", the document explains that the reference is to unity which sovereign states achieve among themselves, a developing process the present stage of which is the establishment of the United Nations. 'Abdu'l-Bahá’s promise of "unity of nations", on the other hand, it says, looked forward to today's widespread acceptance among the peoples of the world of the fact that, however great the differences among them may be, they are the inhabitants of a single global homeland.
It concludes by saying that whatever threats still hang over humanity's future, the world has been transformed by the events of the twentieth century. That the features of the process should also have been described by the voice that predicted it with such confidence ought to command earnest reflection on the part of serious minds everywhere.
Someone asked: "...does the failure of these prophesies raise the question of fallibility of your prophet and if in these areas, where else? Does this undermine the whole belief system and signal a crumbling of the heretofore growing religion, Bahá'í?"
I would first venture to say that the "whole belief system" of the Bahá'í Faith is actually not grounded on the fulfillment of certain prophesies. Rather, it is built upon a set of fundamental principles that not only stand the test of reason, but have also demonstrated their ability to transform both individuals and societies when put into practice. Any mention of future unfoldments in the Bahá'í teachings has the effect of providing an historical perspective that makes sense of seemingly disconnected and often disheartening occurrences.
This includes, for example, such statements as: "Soon will the current order be rolled up, and a new one unrolled in its stead"; the concept that the human race has gone through stages analogous with the infancy, childhood and youth of an individual, and is now suffering a turbulent adolescence, on the threshold of its long-awaited collective maturity; and the view that social evolution has lead us inexorably to ever-greater levels of unity, from families, to tribes, to city-states, to independent nation-states, and that the current evolutionary stage is the formation of a world federation.
The ability to see current events as part of an organic evolutionary process provides not only hope for the future, but also the foresight to understand what is required of us at each step of the way. It is like in a fruit orchard. The farmer does not have to be a prophet to foretell the stages the trees will go through on their way to productive maturity, because it is a foreseeable organic process. This foreknowledge not only promotes patience with the long process, but also enables the farmer to schedule timely interventions in order to maximize his eventual benefits.
My second answer is more of a hermeneutical approach, and therefore perhaps of less general interest, but I will throw it out anyway for what it is worth, with the disclaimer that of course whatever I say is my own harvest and should not be taken as anything like an "official" Bahá'í position. The term "prophet" is often understood solely as one who foretells the coming of the Judgement Day. However, there are actually two kinds: (1) judgement-day prophets (Nabí in Arabic), and the Manifestations of God or Revealers of His will for the present age (Rasúl in Arabic).
Moses, Christ, Muhammad, and others were both types of prophet at the same time, but Muhammad also claimed to be the last "Nabí" (judgement-day prophet). This means that the One to come after Him would be a "Rasul" (Manifestation of God) whose mission would be to actually bring the Day of Judgement, not just prophesy its coming at some later date. Bahá'u'lláh has made it clear that He is precisely that Promised One, and that the period we are living in is the Promised Day, when all things would be tested and tried, all things worthy would be preserved and raised up, and all things unworthy would be abased and destroyed.
That is precisely what the major "paradigm shifts" are all about, that we have been going through ever since Bahá'u'lláh’s coming some 150 years ago. Each and every field of human activity has seen more changes and advances in these past 150 years than in the sum total of the rest of human history. We are truly witnessing the unfolding of a "new heaven and new earth", because the old heaven and old earth are passing away, as Jesus so pictorially put it.
There are multiple meanings of the Judgement Day, all the way from individual choices to global upheavals. However, one specific meaning that should help answer your particular concern is the fact that Bahá'u'lláh wrote to the kings and rulers of His time and instructed them on how to establish the Most Great Peace on Earth, thus avoiding the painfully circuitous, agonizing route to peace that the human race seems to have chosen. He also told them in no uncertain terms how and when they would be cast down if they chose to turn their backs on His counsel.
Each and every one of these verdicts were executed with unfailing precision. However, they should not be perceived as prophesies, but rather as the King of kings judging between His faithful and unfaithful subjects. If you would like to see the rest of this history in a readable, interesting, attractive form, I recommend "The Prisoner and the Kings" by William Sears, which you can read and/or download at: http://bci.org/prophecy-fulfilled/pk1.htm .
Note: The opinions and views expressed in this article are those of the author only and do not necessarily reflect the opinion of VirtualBahai or any institution of the Baha’i Faith.
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