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§ |
Foreword |
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1 |
Two
processes: the changes of the world during the twentieth century, and the
emergence of the Bahá'í Faith from obscurity. |
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2 |
Century
of Light reviews
these two processes and the relationship between them. |
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Introduction
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1 |
Humanity’s
hopes for a better future. |
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2 |
Only
if humanity understands the implications of what occurred in the twentieth
century, will it be able to meet the challenges that lie ahead. |
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3 |
What
made this insight possible. |
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I The world during the first decade
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1 |
1 |
The
horrors of the twentieth century. |
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2 |
‘A
tempest, unprecedented in its violence…’ |
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2 |
3 |
Europe,
the United States and imperialism. |
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4 |
The
peace movement, relations between European royal families. |
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3 |
5 |
China,
India, Mexico, Russia and Congo. |
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4 |
6 |
Colonialism. |
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7 |
Technological
development. |
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5 |
8 |
Scientific
development. |
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9 |
Philosophical
development. |
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10 |
Spiritual
development (secularization). |
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II The Bahá'í
world during the first decade
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7 |
1 |
'Abdu'l-Bahá. |
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8 |
2 |
His
contact with officials, the Secret of Divine Civilization and
knowledge. |
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3 |
His
Tablets to the Persian believers. His
Tablet to the village of Kishih. |
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9 |
4 |
The
call for a new level of understanding, commitment and action. |
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10 |
5 |
He
shaped the consciousness and collective life of the Persian Bahá'í community. |
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6 |
The
first consultative bodies of Persia. |
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11 |
7 |
Bahá'í
schools, medical facilities, Esperanto classes, a postal service, the
abandoning of the use of public baths in Persia. |
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8 |
The
driving force: a moral transformation. |
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9 |
The
political situation and the role of the Bahá'ís. |
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12 |
10 |
Persian
pilgrims to the Holy Land, and their influence. |
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11 |
Travel-teaching
in India, Burma and China.The
first Bahá'í House of Worship in the world, in ‘Ishqábád. |
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13 |
12 |
The
result: a diversity of racial, religious and national backgrounds. |
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13 |
The
construction of the Shrine of the Báb. |
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14 |
The
significance of the construction. |
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14 |
15 |
1908:
freedom for 'Abdu'l-Bahá. |
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16 |
1910:
'Abdu'l-Bahá in Egypt. |
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15 |
17 |
His
contacts with intellectuals in Egypt. |
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18 |
The
role of Western diplomats and officials. |
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III
'Abdu'l-Bahá and World War I
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17 |
1 |
Introduction. |
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2 |
'Abdu'l-Bahá’s
approach to Western audiences. |
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18 |
3 |
The
spiritual greatness of the early Western Bahá'í’s. |
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4 |
The
first Western Bahá'í pilgrims to ‘Akká. |
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19 |
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'Abdu'l-Bahá’s
Tablets to the Western Bahá'í’s. |
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5 |
His
journeys to Europe and North America (three years). |
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20 |
6 |
London. |
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7 |
Paris
and North America. |
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21 |
8 |
The
principles He proclaimed. |
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9 |
The
coming of age of humankind and a global civilization. |
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22 |
10 |
Volition
and action are necessary. |
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11 |
'Abdu'l-Bahá’s
actions. |
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23 |
12 |
Deepening
the believers.Laying
the cornerstone of the first Bahá'í House of Worship of the West. |
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13 |
The
creative power of the Western trips. |
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24 |
14 |
Oneness
of the human race and new capacities. |
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15 |
The
relationship between the individual and the community. |
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25 |
16 |
The
interracial marriage between Louis Gregory and Louise Matthew. |
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17 |
Practical
expression to the principles.The
necessity of a revolutionary change in the structure of society. |
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18 |
'Abdu'l-Bahá
is the Center of the Covenant. |
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26 |
19 |
New
York City is the City of the Covenant.'Abdu'l-Bahá
is the Covenant. |
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20 |
Covenant-breaking
activities in the Holy Land and Persia. |
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27 |
21 |
Covenant-breaking
activities in North America: Ibrahim Khayru’lláh. |
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22 |
'Abdu'l-Bahá
foresaw a ‘winter of unprecedented severity’ – both for the Faith and for the
world. |
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23 |
Covenant-breakers
in North America and Persia. |
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28 |
24 |
'Abdu'l-Bahá’s
warning about World War I. |
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25 |
'Abdu'l-Bahá
in London and Paris. |
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29 |
26 |
His
return to Haifa. |
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27 |
1914-1918:
World War I. |
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28 |
Preliminary
‘rumblings’ during the first decade of the century (Japan, Russia, France,
Germany and Italy). |
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29 |
Conspiracies,
resistance groups and separist organizations in the Romanov, Hapsburg and
Ottoman Empires. |
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30 |
30 |
The
Communist Party. |
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31 |
The
arms race. |
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31 |
32 |
Technological,
economic and social change. |
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33 |
The
undermining of the authority of religious doctrines and moral standards. |
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34 |
World
War I: eight million dead and ten million disabled. |
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32 |
35 |
American
President Woodrow Wilson. |
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36 |
The
words of 'Abdu'l-Bahá. |
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33 |
37 |
The
peace treaty: unjust and planting the seeds of World War II. |
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38 |
Economic
problems as a result of war debts.The
rise of North American power. |
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39 |
The
League of Nations. |
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34 |
40 |
Shoghi
Effendi’s commentary on this. |
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41 |
The
defects of the League of Nations. |
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35 |
42 |
Conclusion. |
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43 |
'Abdu'l-Bahá’s
Tablets of the Divine Plan. |
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36 |
44 |
The
Báb and Bahá'u'lláh on North America. |
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37 |
45 |
Knighthood
conferred on 'Abdu'l-Bahá. |
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46 |
The
ascension and burial of 'Abdu'l-Bahá. |
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IV The
Ascension of 'Abdu'l-Bahá
|
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39 |
1 |
The
end of the Apostolic Age. |
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2 |
The
station of 'Abdu'l-Bahá. |
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40 |
3 |
His
achievements. |
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41 |
4 |
He
provided the means for unity and justice. |
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5 |
The
nature of unity. |
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6 |
The
Guardianship and the Universal House of Justice. |
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42 |
7 |
The
concept of Guardianship. |
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8 |
The
transformation caused by 'Abdu'l-Bahá’s Will and Testament. |
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V The Bahá'í world and the world
(1921-1945)
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43 |
1 |
The
circumstances in which Shoghi Effendi’s mission had to be carried out. |
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2 |
Changes
after World War I. |
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44 |
3 |
Post-war
awakening elsewhere: China, Latin America and India (M.K. Gandhi). |
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4 |
Both
East and West had ignored Bahá'u'lláh’s message. |
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45 |
5 |
The
economic crash of 1929. |
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6 |
The
challenge facing Shoghi Effendi. |
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7 |
The
Bahá'í World in 1929. |
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46 |
8 |
The
state of Bahá'í Holy Places. |
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9 |
Why
the Universal House of Justice could not be established at that time. |
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10 |
The
opposition of Shoghi Effendi’s relatives. |
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47 |
11 |
The
effect of this on Shoghi Effendi. |
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12 |
Bahíyyih
Khánum, the Greatest Holy Leaf. |
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48 |
13 |
Shoghi
Effendi’s silence, and eventual exposure, of the situation. |
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49 |
14 |
The
challenge of the Covenant. |
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15 |
Shoghi
Effendi on world unity. |
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50 |
16 |
The
adolescence of humanity. |
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51 |
17 |
Shoghi
Effendi’s vision of the future. |
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18 |
The
twin forces of integration and disintegration. |
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52 |
19 |
The
future role of the United States as a nation. |
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53 |
20 |
The
role of the Bahá'í community in this process. |
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21 |
Our
urgent and vital mission. |
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22 |
Introduction. |
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54 |
23 |
The
importance of the Administrative Order. |
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55 |
24 |
The
difference between the Bahá'í Faith and former religions in this respect. |
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25 |
The Spiritual Assemblies are the forerunners of the
local and national ‘Houses of Justice’. |
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26 |
The
relationship between spiritual truth and social development. |
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27 |
The
nature of the Formative Age. |
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56 |
28 |
1897:
the first Spiritual Assembly (Tehran, Persia). |
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29 |
Assemblies
in Ishqábád and North America.The
first National Spiritual Assemblies. |
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57 |
30 |
Securing
recognition (incorporation) of Spiritual Assemblies. |
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31 |
Formal
incorporation in North America. |
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58 |
32 |
Shoghi
Effendi’s translations of the Writings of Bahá'u'lláh and of ’the
Dawn-Breakers’. |
|
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33 |
Bahá'í
pilgrims in the Holy Land.1925:
Egypt’s declaration that the Bahá'í Faith is an independent religion. |
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34 |
The
weakening of ‘spiritual’ and ‘moral’ forces. |
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59 |
35 |
The
world’s religious leaders are responsible for this. |
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36 |
Shoghi
Effendi’s commentary on this. |
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60 |
37 |
Three
false doctrines: Nationalism, Racialism and Communism. |
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38 |
Fascism. |
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61 |
39 |
Naziism. |
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40 |
Communism. |
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62 |
41 |
The
weakness of human nature. |
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63 |
42 |
Acceleration
of the process of disintegration. |
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VI The Bahá'í world (1921-1963) and World
War II
|
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65 |
1 |
Bahá'í
teachers in Persia. |
|
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2 |
Bahá'í
teachers in the West: women. |
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66 |
3 |
Queen
Marie of Romania. |
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4 |
The
changes brought by the rise of the Administrative Order. |
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67 |
5 |
The
two chief instruments of inspiration: Shoghi Effendi’s letters and pilgrims
returning from the Holy Land. |
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6 |
The
spiritual destiny of the North American Bahá'í community. |
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68 |
7 |
The
role of the Bahá'ís everywhere. |
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|
8 |
1937-1944:
the Seven Year Plan for North America. |
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69 |
9 |
A
striking parallel between two developments during this period. |
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10 |
The
nature of planning in the Bahá'í Faith. |
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11 |
The
publication of ‘God Passes By’ (1944). |
|
70 |
12 |
The
importance of the study of history (Ramayana, Odyssey, Aeneid, Nordic Sagas,
Shahnameh, Bible, Qur’án) |
|
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13 |
The
importance of ‘God Passes By’. |
|
|
14 |
World
War II was the essential pre-requisite to world unification. |
|
71 |
15 |
A
fundamental shift in consciousness throughout the world (reference to Qur’án
27:88). |
|
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16 |
The
fear of atomic weapons. |
|
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17 |
The
United Nations: founded in San Francisco, and seated in New York City (1945). |
|
72 |
18 |
Collective
security: peacekeeping forces and military interventions. |
|
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19 |
The
Universal Declaration of Human Rights (1948). |
|
73 |
20 |
The
trials of leading figures of the Nazi regime. |
|
|
21 |
Decolonization. |
|
|
22 |
The
magnitude of the change brought by the establishment of the United Nations. |
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74 |
23 |
Outstanding
figures escaping the limits of racial, cultural or religious identity (Anne
Frank, Martin Luther King Jr., Paolo Freire, Ravi Shankar, Gabriel Garcia Marques,
Kiri Te Kanawa, Andrei Sakharov, Mother Teresa and Zhang Yimou, Nelson
Mandela etc). |
|
|
24 |
The
use and distribution of wealth (IMF, GATT and the World Bank). |
|
75 |
25 |
The
Marshall Plan. |
|
|
26 |
The
liberating effect on consciousness in the Far East (innovative products and
industrial energy). |
|
76 |
27 |
1946-1953:
the second Seven Year Plan. |
|
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28 |
The
achievements of this Plan. |
|
77 |
29 |
1953-1963:
the Ten Year Crusade. |
|
78 |
30 |
The
Plan called for a giant leap forward. |
|
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31 |
The
Knights of Bahá'u'lláh and the Roll of Honour. |
|
79 |
32 |
Achievements
until October 1957. |
|
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33 |
The
Hands of the Cause of God. |
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80 |
34 |
Appointment
of nineteen Hands of the Cause of God (1951). |
|
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35 |
The
creation of five Auxiliary Boards (1952). |
|
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36 |
Eviction
of the Covenant-breakers from the Mansion at Bahjí (1957).The
number of Hands of the Cause of God is raised to twenty-seven. |
|
81 |
37 |
The
passing of Shoghi Effendi (4 November 1957). |
|
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38 |
1963:
the first election of the Universal House of Justice. |
|
82 |
39 |
1951:
appointment of the International Council.1961:
election of the International Council. |
|
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40 |
1957-1963:
the Ministry of the Custodians. |
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VII Shoghi
Effendi
|
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83 |
1 |
The
role played by Shoghi Effendi. |
|
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2 |
The
implications of the fact that the Universal House of Justice could not come
into existence until 1963. |
|
84 |
3 |
Shoghi
Effendi refrained from legislation. |
|
|
4 |
He
left the question of his successor(s) in the hands of the Universal House of
Justice. |
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85 |
5 |
The
vision of Shoghi Effendi. |
|
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6 |
The
capacities of Shoghi Effendi. |
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86 |
7 |
The
significance of his work. |
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VIII The world
and world government
|
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87 |
1 |
The
Cold War. |
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2 |
An
ever-growing array of weapons of mass destruction. |
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88 |
3 |
Revolutionary
struggle for liberation in subject nations. |
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4 |
The
West encouraged and armed authoritarian regimes. |
|
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5 |
The
results of this: political, social and economic crises. |
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89 |
6 |
The
emergence of materialism. |
|
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7 |
The
collapse of the Soviet Union, the decrease of religious influence, and the
change of the academic world. |
|
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8 |
Individualism. |
|
90 |
9 |
The
current problems of the world cannot be solved without a fundamental change
of moral consciousness and behaviour. |
|
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10 |
The
significance of the establishment of the Universal House of Justice. |
|
91 |
11 |
Past
attempts for universal empires. |
|
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12 |
The
United Nations Organization. |
|
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13 |
After
yet greater suffering and disillusionment the principle of world government
will be accepted. |
|
92 |
14 |
This
is the context of the establishment of the Universal House of Justice. |
|
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15 |
History’s
first global democratic election. |
|
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16 |
Bahá'í
elections.Daniel’s
prophesy about the 1335 days. |
|
93 |
17 |
The
Guardianship and the Universal House of Justice. |
|
|
18 |
The
relationship between them. |
|
94 |
19 |
The
duty of the Bahá'í community at this stage: to encourage and facilitate the
establishment of world government. |
|
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20 |
The
Bahá'í Faith is an example of the oneness of humankind. |
|
95 |
21 |
The
principle of justice. |
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IX 1963-2000:
The Bahá'í world
|
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97 |
1 |
1963-2000:
expansion and consolidation, and a rise of influence in the life of society. |
|
|
2 |
The
creation of the Continental Boards of Counsellors and the International
Teaching Centre. |
|
98 |
3 |
An
overview of the Plans.All
activities originate in the creative impulse of the Revelation itself. |
|
99 |
4 |
1960s
and 1970s: a greatly increased interest in the message of the Cause. |
|
|
5 |
Teaching
the masses: tens of thousands of new Bahá'ís in Africa, Asia and Latin
America, especially in rural areas. |
|
|
6 |
The
role of individual teachers and pioneers. |
|
100 |
7 |
Collective
teaching and proclamation projects: the tens of thousands became hundreds of
thousands. |
|
|
8 |
The
majority of Bábí heroes were youth (the Báb, Anís, Quddús, Zaynab, Shaykh
‘Alí, Muhammad-i-Báqir-Naqsh, and Tahirih). |
|
101 |
9 |
Bahá'í
Youth. |
|
|
10 |
The
problem of consolidation.Cultural
challenges. |
|
|
11 |
The
initial rapid rise in enrolment rates slowed markedly in many countries. |
|
102 |
12 |
Pioneers
and new believers faced questions for which Bahá'í experience offered few
answers. |
|
|
13 |
Many
ways of activities were tried all over the Bahá'í world. |
|
103 |
14 |
Social
and economic development in Africa, Latin America and parts of Asia. |
|
|
15 |
The
creation of an Office of Social and Economic Development at the World Centre
(1983). |
|
|
16 |
Devising
development paradigms using the Faith’s unique conception of human
potentialities. |
|
104 |
17 |
The
Indian Bahá'í community (over a million Bahá'í’s).Administrative
decentralization: the creation of Regional Bahá'í Councils (1985). |
|
|
18 |
The
Lotus Temple (1986): over ten thousand visitors every day. |
|
105 |
19 |
A symposium
on ‘Religion, Science and Development’, hosted by the National Spiritual
Assembly of India (2000). |
|
|
20 |
The
Malaysian Bahá'í community: a spiritual partnership between believers of
Chinese and Indian backgrounds. |
|
|
21 |
Bahá'í
communities who survived war, terror, political oppression and extreme
privations: Ethiopia, Zaire, Uganda, Rwanda etc. (stories of heroic
struggle). |
|
106 |
22 |
Inspiring
stories about Cambodian refugee camps and about the Liberian Bahá'í
community. |
|
107 |
23 |
1992:
27,000 believers at the Bahá'í World Congress in New York; nine auxiliary
conferences all over the world.The
satellite link with the gathering in Moscow. |
|
|
24 |
The
rebirth of Bahá'í communities in Eastern Europe and the Soviet bloc. |
|
|
25 |
The
opening of China to the Faith. |
|
108 |
26 |
By
1996 the Bahá'í community had become very different from the one in 1964. |
|
|
27 |
The
openness of heart and the passivity of the newly enrolled believers. |
|
109 |
28 |
The
Four Year Plan: advancing the process of entry by troops by developing the
capacities of believers. |
|
|
29 |
This
method has been conceived by 'Abdu'l-Bahá in the Tablets of the Divine Plan. |
|
|
30 |
The
Ruhi Institute in Columbia: a systematic and sustained programme of education
in the Writings. |
|
|
31 |
Training
institutes and study circles (by 2000: 100.000 believers were involved
world-wide). |
|
110 |
32 |
The
cyclical nature of Bahá'í history. |
|
|
33 |
Throughout
history, the masses of humanity have been, at best, spectators at the advance
of civilization. |
|
|
34 |
Bahá'u'lláh
has come to free humanity from this long bondage.It
entails the involvement of the entire body of humankind in the work of its
own spiritual, social and intellectual development. |
|
|
|
X The history
of Bahá'í External Affairs
|
|
113 |
1 |
Bahá'u'lláh’s
relationships with government officials. |
|
114 |
2 |
'Abdu'l-Bahá’s
interest in the creation of a new international order. |
|
|
3 |
His
relationships with influential persons in North America and Europe. |
|
|
4 |
Shoghi
Effendi encouraged the establishment of the ‘International Bahá'í Bureau’ in
Geneva, seat of the League of Nations (1925). |
|
115 |
5 |
The
appeal against the seizure of the House of Bahá'u'lláh in Baghdad (1929). |
|
|
6 |
-
Shoghi Effendi’s statement to the Palestine Committee of the United Nations
(1947).-
‘A Bahá'í Declaration on Human Obligations and Rights’, submitted to the
United Nations by the National Spiritual Assembly of the United States and
Canada (1947).-
The United Nations accredited the Bahá'í International Community as an
international non-governmental organization (1948). |
|
116 |
7 |
Shoghi
Effendi’s understanding of the relative significance of events unfolding
around him. |
|
|
8 |
-
Consultative status with the United Nations Economic and Social Council
(1970).-
Formal association with the United Nations Environmental Programme (1974).-
Consultative status with the United Nations Children’s Fund (UNICEF) (1976).-
Intervention by the United Nations on behalf of the believers suffering
persecution in Iran and Morocco. |
|
117 |
9 |
1980:
a new stage in the development of external affairs activities. |
|
|
10 |
The
history of persecutions in Iran. |
|
|
11 |
1979:
the Islamic revolution and the power of the Mullás. |
|
118 |
12 |
The
sacrifices of the Iranian Bahá'í community.The
emergence of the Faith from obscurity. |
|
119 |
13 |
The
uniqueness of the situation as compared to other victims of oppression. |
|
|
14 |
Twenty
years of United Nations resolutions. |
|
120 |
15 |
Unprecedented
media attention around the world. |
|
|
16 |
Iranian
Bahá'í refugees (more then ten thousand). |
|
121 |
17 |
The
benefit of this long struggle for the United Nations’ human rights system. |
|
|
18 |
The
relevance of the Faith’s activities to society.Public
education programmes on the subject of human rights. |
|
122 |
19 |
1985:
‘The Promise of World Peace’, a statement of the Universal House of Justice
to the generality of humankind. |
|
|
20 |
The
reputation of the Bahá'í International Community. |
|
123 |
21 |
The
structure of the Bahá'í International Community. |
|
|
22 |
World
Summits and related conferences organized by the United Nations (1990-1996). |
|
124 |
23 |
Subjects:
education, children, environment, human rights, population, social
development, women etc. |
|
|
24 |
The
recognition of the Bahá'í Faith as a religion by Germany’s High Court (1991). |
|
125 |
25 |
The
special session to pay tribute to Bahá'u'lláh on the Centenary of His
ascension by Brazil’s Chamber of Deputies (1992). |
|
|
26 |
Bahá'u'lláh’s
increasing influence in the life of society. |
|
|
|
XI Unity and
the world of today
|
|
127 |
1 |
The
light of unity. |
|
|
2 |
‘The
Seven Candle of Unity’ by 'Abdu'l-Bahá. |
|
128 |
3 |
-
Advances in unity of race, unity of religion, and unity of language. |
|
|
4 |
- Unity
of thought in world undertakings: vast programmes of social and economic
development, humanitarian aid and concern for the environment.-
Unity in the political realm: the establishment of the United Nations.-
Unity of nations: acceptance of the world as a global homeland. |
|
129 |
5 |
Unity
in freedom: the extinction of colonialism. |
|
|
6 |
The
world has been transformed. |
|
|
7 |
22-26
May 2001: Non-governmental organizations Summit. |
|
|
8 |
28-31
Aug. 2001: Millennium World Peace Summit of Religions and Spiritual Leaders. |
|
130 |
9 |
6-8
Sep. 2001: The Millennium Summit. |
|
|
10 |
The
leaders of the world have the power and responsibility to reach the goals
they have defined in these historic meetings. |
|
131 |
11 |
The
contrast between the historic importance of the Millennium Summit and the
lack of enthusiasm it aroused among the people of the world. |
|
|
12 |
The
collapse of society’s moral foundations. |
|
132 |
13 |
Economic
globalization. |
|
|
14 |
Political,
social and cultural globalization.Internet
communication. |
|
133 |
15 |
The
resulting cost effectiveness. |
|
|
16 |
Protests
against globalization. |
|
134 |
17 |
The
rapidly widening gap between wealth and poverty. |
|
|
18 |
The
inseparable principles of unity and justice. |
|
135 |
19 |
Today’s
‘Western civilization’ consists of liberal relativism and capitalism. |
|
|
20 |
The
system is morally and intellectually bankrupt. |
|
|
21 |
The
forces of materialism. |
|
136 |
22 |
The
ultimate issues are spiritual. |
|
|
|
XII The present
and the future
|
|
137 |
1 |
The
appearance of the Manifestations of God. |
|
|
2 |
The
appearance of Bahá'u'lláh. |
|
138 |
3 |
The
changes of the twentieth century are irreversible. |
|
|
4 |
The
goal: spiritualization of human consciousness and a global civilization.This
will only be accomplished at the cost of terrible suffering. |
|
139 |
5 |
The
Faith is a World Religion, destined to become a world-embracing Commonwealth. |
|
|
6 |
The
Bahá'í community at the end of the century. |
|
140 |
7 |
The
Kitáb-i-Aqdas. |
|
|
8 |
The
results of attacks on the Faith. |
|
141 |
9 |
The
significance of the building project on Mount Carmel. |
|
|
10 |
The
visible and compelling presence of the Faith on Mount Carmel. |
|
142 |
11 |
The
unity of the Bahá'í Faith.The
spiritual and administrative centres are inseparably on one spot. |
|
|
12 |
The
passing of Amatu'l-Bahá Rúhíyyih Khánum (2000). |
|
143 |
13 |
An
appreciation of one of the bounties of Bahá'u'lláh. |
|
|
14 |
Material
civilization and divine civilization. |
|
|
15 |
The
urgent need for divine civilization. |
|
144 |
16 |
The
purpose of the Bahá'í community: to assist the people of the world to open
their minds and hearts to Bahá'u'lláh. |