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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