Jamál, 19 ‘Azamat (Grandeur), 180 B.E.

One Planet, One Habitation

1.0 The natural world, in all its wonder and majesty, offers profound insight into the essence of interdependence. From the biosphere as a whole to the smallest microorganism, it demonstrates how dependent any one life-form is on numerous others—and how imbalances in one system reverberate across an interconnected whole. ¹

Tablets of Bahá’u’lláh

The word of God which the Supreme Pen hath recorded on the seventh leaf of the Most Exalted Paradise is this: O ye men of wisdom among nations! Shut your eyes to estrangement, then fix your gaze upon unity. Cleave tenaciously unto that which will lead to the well-being and tranquility of all mankind. This span of earth is but one homeland and one habitation. It behooveth you to abandon vainglory which causeth alienation and to set your hearts on whatever will ensure harmony. In the estimation of the people of Bahá man’s glory lieth in his knowledge, his upright conduct, his praiseworthy character, his wisdom, and not in his nationality or rank. O people of the earth! Appreciate the value of this heavenly word. Indeed it may be likened unto a ship for the ocean of knowledge and a shining luminary for the realm of perception. ²

1. Bahá’í International Community Staff. “One Planet, One Habitation.” International Environment Forum, June 1, 2022. https://www.iefworld.org/2022bic_OPOH. ↩
2. Bahá’u’lláh. Tablets of Baháʾuʾlláh, Revealed after the Kitáb-i-Aqdas. Translated by Habib Taherzadeh. 1st ed. Haifa: Bahá’í World Centre, 1978, 67-68. https://www.bahai.org/library/authoritative-texts/bahaullah/tablets-bahaullah/3#327958234. ↩

Jalál, 18 ‘Azamat (Grandeur), 180 B.E.

Employment and Beyond: Drawing on the Capacities of All to Contribute to Society

4.2 Approaching all as potential protagonists in the betterment of society is profoundly equalizing and morally empowering, in both principle and practice. To base action on the presumption that every individual and community is a reservoir of capacity and possibility for constructive transformation—regardless of wealth, education, social standing, or any other characteristic—is to reject the assumptions of superiority and inferiority that perpetuate countless inequalities. Productive employment and decent work are central to the operation of society—in their direct outcomes of goods produced and services rendered, but also in the livelihoods they support and the role they play as a source of identity, purpose, and the development and expression of personal talents. The changing world of work offers a valuable opportunity to reconsider conceptions of progress and to organize economic structures in ways that are suited to contemporary needs. Let this be the task before us and let movement toward this vision increasingly draw on the capacities and contributions of the entire human family. ¹

The Promulgation of Universal Peace

When we consider the kingdoms of existence below man, we find no distinction or estimate of superiority and inferiority between male and female. Among the myriad organisms of the vegetable and animal kingdoms sex exists, but there is no differentiation whatever as to relative importance and value in the equation of life. If we investigate impartially, we may even find species in which the female is superior or preferable to the male. For instance, there are trees such as the fig, the male of which is fruitless while the female is fruitful. The male of the date palm is valueless while the female bears abundantly. Inasmuch as we find no ground for distinction or superiority according to the creative wisdom in the lower kingdoms, is it logical or becoming of man to make such distinction in regard to himself? The male of the animal kingdom does not glory in its being male and superior to the female. In fact, equality exists and is recognized. Why should man, a higher and more intelligent creature, deny and deprive himself of this equality the animals enjoy? His surest index and guide as to the creative intention concerning himself are the conditions and analogies of the kingdoms below him where equality of the sexes is fundamental. ²

1. Bahá’í International Community Staff. “Employment and Beyond: Drawing on the Capacities of All to Contribute to Society.” Bahá’í International Community, January 12, 2023. https://www.bic.org/statements/employment-and-beyond-drawing-capacities-all-contribute-society. ↩
2. ’Abdu’l-Bahá. The Promulgation of Universal Peace: Talks Delivered by ʻAbduʼl-Bahá during His Visit to the United States and Canada in 1912. Edited by Howard MacNutt. 2nd ed. Wilmette, Ill: Baháʼí Publishing Trust, 1982, 75-76. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/4#193041102 ↩

Istiqlál, 17 ‘Azamat (Grandeur), 180 B.E.

Employment and Beyond: Drawing on the Capacities of All to Contribute to Society

4.1 Government has a key role to play in fostering conditions that facilitate the expression of constructive agency, not least through efforts to create full and productive employment. At the same time, the release of capacity is a “horizontal” process as well as a “vertical” one. A person contributes to progress in part by assisting others to realize their own potential. Individuals empower other individuals; communities empower other communities. In this way, when such an orientation takes hold in an area, progress is increasingly approached as the outcome of joint interactions between government agencies, local communities, and individual actors, each concerned with both the quality of its own functioning and supporting the efficacy of the others. Far from mere aspiration or speculation, this is a path the early stages of which Bahá’í communities have begun to see unfold in diverse neighborhoods and villages around the world. It is a tangible movement whose features can be explored and whose dynamics can be advanced in virtually any context where those involved are committed to mutual support, universal participation, and advancement of the common good. ¹

The Promulgation of Universal Peace

God has created man lofty and noble, made him a dominant factor in creation. He has specialized man with supreme bestowals, conferred upon him mind, perception, memory, abstraction and the powers of the senses. These gifts of God to man were intended to make him the manifestation of divine virtues, a radiant light in the world of creation, a source of life and the agency of constructiveness in the infinite fields of existence. Shall we now destroy this great edifice and its very foundation, overthrow this temple of God, the body social or politic? When we are not captives of nature, when we possess the power to control ourselves, shall we become captives of nature and act according to its exigencies? ²

1. Bahá’í International Community Staff. “Employment and Beyond: Drawing on the Capacities of All to Contribute to Society.” Bahá’í International Community, January 12, 2023. https://www.bic.org/statements/employment-and-beyond-drawing-capacities-all-contribute-society. ↩
2. ’Abdu’l-Bahá. The Promulgation of Universal Peace: Talks Delivered by ʻAbduʼl-Bahá during His Visit to the United States and Canada in 1912. Edited by Howard MacNutt. 2nd ed. Wilmette, Ill: Baháʼí Publishing Trust, 1982, 352-353. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/27#935144964 ↩

Istijlál, 16 ‘Azamat (Grandeur), 180 B.E.

Employment and Beyond: Drawing on the Capacities of All to Contribute to Society

3.3 Different types of support and reforms will be needed to facilitate the productive engagement—whether remunerated or not—of different groups or people in specific life circumstances. For society to benefit from the full contributions of women, for example, social institutions will need to honor and facilitate the provision of care by all members of society—not least by family leave policies and corporate and societal norms that embrace parenthood and child rearing among both fathers and mothers. Volunteers wishing to offer a dedicated period of service to their community, such as youth completing studies or elders wanting to stay engaged after full-time employment, might be able to provide for themselves, but might also need a measure of assistance to be able to offer their services. Experience has shown that the personal development of individuals and the collective advance of society necessarily go hand in hand; each is linked with the other, and efforts to further one require that, sooner or later, attention be given to the other. ¹

The Promulgation of Universal Peace

In proclaiming the oneness of mankind He taught that men and women are equal in the sight of God and that there is no distinction to be made between them. The only difference between them now is due to lack of education and training. If woman is given equal opportunity of education, distinction and estimate of inferiority will disappear. The world of humanity has two wings, as it were: One is the female; the other is the male. If one wing be defective, the strong perfect wing will not be capable of flight. The world of humanity has two hands. If one be imperfect, the capable hand is restricted and unable to perform its duties. God is the Creator of mankind. He has endowed both sexes with perfections and intelligence, given them physical members and organs of sense, without differentiation or distinction as to superiority; therefore, why should woman be considered inferior? This is not according to the plan and justice of God. He has created them equal; in His estimate there is no question of sex. The one whose heart is purest, whose deeds are most perfect, is acceptable to God, male or female. Often in history women have been the pride of humanity—for example, Mary, the mother of Jesus. She was the glory of mankind. Mary Magdalene, Ásíyih, daughter of Pharaoh, Sarah, wife of Abraham, and innumerable others have glorified the human race by their excellences. In this day there are women among the Bahá’ís who far outshine men. They are wise, talented, well-informed, progressive, most intelligent and the light of men. They surpass men in courage. When they speak in meetings, the men listen with great respect. Furthermore, the education of women is of greater importance than the education of men, for they are the mothers of the race, and mothers rear the children. The first teachers of children are the mothers. Therefore, they must be capably trained in order to educate both sons and daughters. There are many provisions in the words of Bahá’u’lláh in regard to this. ²

1. Bahá’í International Community Staff. “Employment and Beyond: Drawing on the Capacities of All to Contribute to Society.” Bahá’í International Community, January 12, 2023. https://www.bic.org/statements/employment-and-beyond-drawing-capacities-all-contribute-society. ↩
2. ’Abdu’l-Bahá. The Promulgation of Universal Peace: Talks Delivered by ʻAbduʼl-Bahá during His Visit to the United States and Canada in 1912. Edited by Howard MacNutt. 2nd ed. Wilmette, Ill: Baháʼí Publishing Trust, 1982, 174-175. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/13#052772015 ↩

’Idál, 15 ‘Azamat (Grandeur), 180 B.E.

Employment and Beyond: Drawing on the Capacities of All to Contribute to Society

3.2 To affirm that capacity is inherent in all is not to deny a host of very real challenges. Many capacities are latent and must be developed through appropriate training and education. Structural obstacles and biases must be removed. Practical opportunities must also be created for large numbers to contribute their share to the development of society. The role to be played by the state, as steward and guardian of the common good, ¹ is vital in this regard. Economic and political tools such as tax policy, permitting requirements, labor standards, and other legal structures will need to be organized around the overarching aim of developing and drawing on the capacities inherent in populations—and not simply providing services, necessary as that can be. Put simply, state action should focus on fostering and releasing the capacity of individuals and communities to contribute to the advancement of society. ²

The Secret of Divine Civilization

Sincerity is the foundation-stone of faith. That is, a religious individual must disregard his personal desires and seek in whatever way he can wholeheartedly to serve the public interest; and it is impossible for a human being to turn aside from his own selfish advantages and sacrifice his own good for the good of the community except through true religious faith. For self-love is kneaded into the very clay of man, and it is not possible that, without any hope of a substantial reward, he should neglect his own present material good. That individual, however, who puts his faith in God and believes in the words of God—because he is promised and certain of a plentiful reward in the next life, and because worldly benefits as compared to the abiding joy and glory of future planes of existence are nothing to him—will for the sake of God abandon his own peace and profit and will freely consecrate his heart and soul to the common good. “A man, too, there is who selleth his very self out of desire to please God.” (Qur’án 2:203) ³

1. “Again, is there any deed in the world that would be nobler than service to the common good? Is there any greater blessing conceivable for a man, than that he should become the cause of the education, the development, the prosperity and honor of his fellow-creatures? No, by the Lord God! The highest righteousness of all is for blessed souls to take hold of the hands of the helpless and deliver them out of their ignorance and abasement and poverty, and with pure motives, and only for the sake of God, to arise and energetically devote themselves to the service of the masses, forgetting their own worldly advantage and working only to serve the general good. “They prefer them before themselves, though poverty be their own lot.”72 “The best of men are those who serve the people; the worst of men are those who harm the people.””
   ’Abdu’l-Bahá. The Secret of Divine Civilization. Translated by Marzieh Gail. 2nd Edition | Reprint. Wilmette, Ill: Baháʾí Publishing Trust, 1975, 103. https://www.bahai.org/library/authoritative-texts/abdul-baha/secret-divine-civilization/4#555673920. ↩
2. Bahá’í International Community Staff. “Employment and Beyond: Drawing on the Capacities of All to Contribute to Society.” Bahá’í International Community, January 12, 2023. https://www.bic.org/statements/employment-and-beyond-drawing-capacities-all-contribute-society. ↩
3. ’Abdu’l-Bahá. The Secret of Divine Civilization. Translated by Marzieh Gail. 2nd Edition | Reprint. Wilmette, Ill: Baháʾí Publishing Trust, 1975, 96-97. https://www.bahai.org/library/authoritative-texts/abdul-baha/secret-divine-civilization/4#219775018. ↩

Fidál, 14 ‘Azamat (Grandeur), 180 B.E.

Employment and Beyond: Drawing on the Capacities of All to Contribute to Society

3.1 Every person is born with talents and abilities. ¹ The notion that societal progress depends on these capacities being cultivated and directed toward constructive ends is well accepted. In practice, however, many populations are viewed in a very different light and treated accordingly—for example, as victims in need of services or as problems in want of resolution. Such assumptions can obscure capacity, disempower communities, and reinforce counterproductive patterns of dependency. ²

Selections from the Writings of ‘Abdu’l‑Bahá

Soon will your swiftly passing days be over, and the fame and riches, the comforts, the joys provided by this rubbish-heap, the world, will be gone without a trace. Summon ye, then, the people to God, and invite humanity to follow the example of the Company on high. Be ye loving fathers to the orphan, and a refuge to the helpless, and a treasury for the poor, and a cure for the ailing. Be ye the helpers of every victim of oppression, the patrons of the disadvantaged. Think ye at all times of rendering some service to every member of the human race. Pay ye no heed to aversion and rejection, to disdain, hostility, injustice: act ye in the opposite way. Be ye sincerely kind, not in appearance only. Let each one of God’s loved ones center his attention on this: to be the Lord’s mercy to man; to be the Lord’s grace. Let him do some good to every person whose path he crosseth, and be of some benefit to him. Let him improve the character of each and all, and reorient the minds of men. In this way, the light of divine guidance will shine forth, and the blessings of God will cradle all mankind: for love is light, no matter in what abode it dwelleth; and hate is darkness, no matter where it may make its nest. O friends of God! That the hidden Mystery may stand revealed, and the secret essence of all things may be disclosed, strive ye to banish that darkness for ever and ever. ³

1. ’”As to the innate character, although the innate nature bestowed by God upon man is purely good, yet that character differs among men according to the degrees they occupy: All degrees are good, but some are more so than others. Thus every human being possesses intelligence and capacity, but intelligence, capacity, and aptitude differ from person to person. This is self-evident.”
   ‘Abdu’l-Bahá. Some Answered Questions. Translated by Laura Clifford Barney. Wilmette, Ill: Baháʾí Publishing Trust, 1981, 212. https://www.bahai.org/library/authoritative-texts/abdul-baha/some-answered-questions/10#584368435 ↩
2. Bahá’í International Community Staff. “Employment and Beyond: Drawing on the Capacities of All to Contribute to Society.” Bahá’í International Community, January 12, 2023. https://www.bic.org/statements/employment-and-beyond-drawing-capacities-all-contribute-society. ↩
3. ’Abdu’l-Bahá. Selections from the Writings of ʻAbduʼl-Bahá. Translated by Marzieh Gail. Reprint. Wilmette, Illinois: Bahá’í Publishing Trust, 1996, 3. https://www.bahai.org/library/authoritative-texts/abdul-baha/selections-writings-abdul-baha/3#159531595. ↩

Kamál, 13 ‘Azamat (Grandeur), 180 B.E

The Ascension of Bahá’u’lláh

Employment and Beyond: Drawing on the Capacities of All to Contribute to Society

2.3 Movement in this direction will require a thorough reconceptualization of what is understood to be “work,” including ways by which value is attached to its various forms. ¹ That some professions are associated with lavish compensation while others, equally vital to social well-being, are afforded only the barest living wage reveals deep-seated distortions in the social contract. Such contradictions must be conclusively resolved if the full potential of any society is to be released and a truly equitable social order to come within reach. ²

The Secret of Divine Civilization

Consider carefully: all these highly varied phenomena, these concepts, this knowledge, these technical procedures and philosophical systems, these sciences, arts, industries and inventions—all are emanations of the human mind. Whatever people has ventured deeper into this shoreless sea, has come to excel the rest. The happiness and pride of a nation consist in this, that it should shine out like the sun in the high heaven of knowledge. “Shall they who have knowledge and they who have it not, be treated alike?” (Qur’án 39:12.) And the honor and distinction of the individual consist in this, that he among all the world’s multitudes should become a source of social good. Is any larger bounty conceivable than this, that an individual, looking within himself, should find that by the confirming grace of God he has become the cause of peace and well-being, of happiness and advantage to his fellow men? No, by the one true God, there is no greater bliss, no more complete delight. ³

1. “With reference to Bahá’u’lláh’s command concerning the engagement of the believers in some sort of profession: the Teachings are most emphatic on this matter, particularly the statement in the Aqdas to this effect which makes it quite clear that idle people who lack the desire to work can have no place in the new World Order. As a corollary of this principle, Bahá’u’lláh further states that mendicity should not only be discouraged but entirely wiped out from the face of society. It is the duty of those who are in charge of the organization of society to give every individual the opportunity of acquiring the necessary talent in some kind of profession, and also the means of utilizing such a talent, both for its own sake and for the sake of earning the means of his livelihood. Every individual, no matter how handicapped and limited he may be, is under the obligation of engaging in some work or profession, for work, especially when performed in the spirit of service, is according to Bahá’u’lláh a form of worship. It has not only a utilitarian purpose, but has a value in itself, because it draws us nearer to God, and enables us to better grasp His purpose for us in this world. It is obvious, therefore, that the inheritance of wealth cannot make anyone immune from daily work.”
   Bahá’u’lláh. The Kitáb-i-Aqdas: The Most Holy Book. Haifa: Baháʾi World Centre, 1992, 192. https://www.bahai.org/library/authoritative-texts/bahaullah/kitab-i-aqdas/13#847443796. ↩
2. Bahá’í International Community Staff. “Employment and Beyond: Drawing on the Capacities of All to Contribute to Society.” Bahá’í International Community, January 12, 2023. https://www.bic.org/statements/employment-and-beyond-drawing-capacities-all-contribute-society. ↩
3. ’Abdu’l-Bahá. The Secret of Divine Civilization. Translated by Marzieh Gail. 2nd Edition | Reprint. Wilmette, Ill: Baháʾí Publishing Trust, 1975, 2-3. https://www.bahai.org/library/authoritative-texts/abdul-baha/secret-divine-civilization/2#006593911. ↩

Jamál, 12 ‘Azamat (Grandeur), 180 B.E

Employment and Beyond: Drawing on the Capacities of All to Contribute to Society

2.2 To speak of the ends toward which capacity will be turned is to enter the realm of values and priorities. What is the purpose of employment? What kind of lives conduce to human fulfillment? ¹ What kind of societies do we seek to create together? These are questions that businesses and governing institutions have often avoided, focusing instead on procedural matters of increasing efficiency or expanding choice. Yet ideologies detrimental to the common weal—those that justify selfishness, reward exploitation, excuse indifference, or glorify consumption, thereby fueling inequality—are actively promoted around the world without reservation or apology. If reducing inequality is the aim, society must be infused with attitudes, characteristics, and habits that consciously promote that end. ²

Selections from the Writings of ‘Abdu’l‑Bahá

Today, all the peoples of the world are indulging in self-interest and exert the utmost effort and endeavor to promote their own material interests. They are worshipping themselves and not the divine reality, nor the world of mankind. They seek diligently their own benefit and not the common weal. This is because they are captives of the world of nature and unaware of the divine teachings, of the bounty of the Kingdom and of the Sun of Truth. But ye, praise be to God, are at present especially favored with this bounty, have become of the chosen, have been informed of the heavenly instructions, have gained admittance into the Kingdom of God, have become the recipients of unbounded blessings and have been baptized with the Water of Life, with the fire of the love of God and with the Holy Spirit. ³

1. “The first Ṭaráz and the first effulgence which hath dawned from the horizon of the Mother Book is that man should know his own self and recognize that which leadeth unto loftiness or lowliness, glory or abasement, wealth or poverty. Having attained the stage of fulfillment and reached his maturity, man standeth in need of wealth, and such wealth as he acquireth through crafts or professions is commendable and praiseworthy in the estimation of men of wisdom, and especially in the eyes of servants who dedicate themselves to the education of the world and to the edification of its peoples. They are, in truth, cup-bearers of the life-giving water of knowledge and guides unto the ideal way. They direct the peoples of the world to the straight path and acquaint them with that which is conducive to human upliftment and exaltation. The straight path is the one which guideth man to the dayspring of perception and to the dawning-place of true understanding and leadeth him to that which will redound to glory, honor and greatness.”
   Bahá’u’lláh. Tablets of Baháʾuʾlláh, Revealed after the Kitáb-i-Aqdas. Translated by Habib Taherzadeh. 1st ed. Haifa: Bahá’í World Centre, 1978, 34-35. https://www.bahai.org/library/authoritative-texts/bahaullah/tablets-bahaullah/2#420808045. ↩
2. Bahá’í International Community Staff. “Employment and Beyond: Drawing on the Capacities of All to Contribute to Society.” Bahá’í International Community, January 12, 2023. https://www.bic.org/statements/employment-and-beyond-drawing-capacities-all-contribute-society. ↩
3. ’Abdu’l-Bahá. Selections from the Writings of ʻAbduʼl-Bahá. Translated by Marzieh Gail. Reprint. Wilmette, Illinois: Bahá’í Publishing Trust, 1996, 103-104. https://www.bahai.org/library/authoritative-texts/abdul-baha/selections-writings-abdul-baha/5#408524523. ↩

Jalál, 11 ‘Azamat (Grandeur), 180 B.E

Employment and Beyond: Drawing on the Capacities of All to Contribute to Society

2.1 Progress toward more equitable societies will require a broad-based expansion of social and moral capacities, in addition to technical skills. The real-world results of capacity are determined not only by a person’s potential to achieve goals but also by the types of goals she or he embraces. Skills gained through higher education, for example, could help advance worthy endeavors, but could also be used to profit from systems of corruption and exploitation. To create more equitable societies—and not just more skillful navigators of unequal ones—capacity building must be approached as a normative and moral endeavor as much as an economic and political one. ¹ Individuals and communities will need to deepen capacities to, for example, generate shared vision and commitment to action among diverse actors or to identify root causes of challenges and devise effective responses. They will need to be able to inculcate qualities such as trustworthiness, mutual support, commitment to truth, and a sense of responsibility, that are building blocks of a stable social order. ²

The Promulgation of Universal Peace

In the same way, the words I speak to you here tonight may produce no effect whatever. Some hearts may be affected, then soon forget; others owing to superstitious ideas and imaginations may even fail to hear and understand; but the blessed souls who are attentive to my exhortation and admonition, listening with the ear of acceptance, allowing my words to penetrate effectively, will advance day by day toward full fruition, yea even to the Supreme Concourse. Consider how the parable makes attainment dependent upon capacity. Unless capacity is developed, the summons of the Kingdom cannot reach the ear, the light of the Sun of Truth will not be observed, and the fragrances of the rose garden of inner significance will be lost. Let us endeavor to attain capacity, susceptibility and worthiness that we may hear the call of the glad tidings of the Kingdom, become revivified by the breaths of the Holy Spirit, hoist the standard of the oneness of humanity, establish human brotherhood, and under the protection of divine grace attain the everlasting and eternal life. ³

1. “Wherefore, O loved ones of God! Make ye a mighty effort till you yourselves betoken this advancement and all these confirmations, and become focal centers of God’s blessings, daysprings of the light of His unity, promoters of the gifts and graces of civilized life. Be ye in that land vanguards of the perfections of humankind; carry forward the various branches of knowledge, be active and progressive in the field of inventions and the arts. Endeavor to rectify the conduct of men, and seek to excel the whole world in moral character. While the children are yet in their infancy feed them from the breast of heavenly grace, foster them in the cradle of all excellence, rear them in the embrace of bounty. Give them the advantage of every useful kind of knowledge. Let them share in every new and rare and wondrous craft and art. Bring them up to work and strive, and accustom them to hardship. Teach them to dedicate their lives to matters of great import, and inspire them to undertake studies that will benefit mankind.”
   ’Abdu’l-Bahá. Selections from the Writings of ʻAbduʼl-Bahá. Translated by Marzieh Gail. Reprint. Wilmette, Illinois: Bahá’í Publishing Trust, 1996, 129. https://www.bahai.org/library/authoritative-texts/abdul-baha/selections-writings-abdul-baha/6#565291146 ↩
2. Bahá’í International Community Staff. “Employment and Beyond: Drawing on the Capacities of All to Contribute to Society.” Bahá’í International Community, January 12, 2023. https://www.bic.org/statements/employment-and-beyond-drawing-capacities-all-contribute-society. ↩
3. ’Abdu’l-Bahá. The Promulgation of Universal Peace: Talks Delivered by ʻAbduʼl-Bahá during His Visit to the United States and Canada in 1912. Edited by Howard MacNutt. 2nd ed. Wilmette, Ill: Baháʼí Publishing Trust, 1982, 149. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/11#078006261 ↩

Istiqlál, 10 ‘Azamat (Grandeur), 180 B.E

Employment and Beyond: Drawing on the Capacities of All to Contribute to Society

1.2 The focus of this year’s Commission for Social Development, on creating full and productive employment and decent work for all as a way of overcoming inequalities, can be a powerful impetus toward this end. Lack of a sound economic base, capable of providing all with the necessities of life, is a grievous barrier to the advancement of any population. At the same time, history demonstrates that employment alone does not invariably foster equality. Many countries have, for example, experienced periods in which high rates of employment were accompanied by widening inequalities. The Commission’s consideration of employment and work, then, must be undertaken in light of the far deeper objective of fostering societies in which all are equally valued and all are afforded the opportunity to contribute their share to collective flourishing. The need, ultimately, is an economic system that refuses to exploit some for the benefit of others ¹ —a system in which the dignity of all is recognized and the needs of all are met. ²

The Promulgation of Universal Peace

The essence of the matter is that divine justice will become manifest in human conditions and affairs, and all mankind will find comfort and enjoyment in life. It is not meant that all will be equal, for inequality in degree and capacity is a property of nature. Necessarily there will be rich people and also those who will be in want of their livelihood, but in the aggregate community there will be equalization and readjustment of values and interests. In the future there will be no very rich nor extremely poor. There will be an equilibrium of interests, and a condition will be established which will make both rich and poor comfortable and content. This will be an eternal and blessed outcome of the glorious twentieth century which will be realized universally. The significance of it is that the glad tidings of great joy revealed in the promises of the Holy Books will be fulfilled. Await ye this consummation. ³

1. “The fourth principle or teaching of Bahá’u’lláh is the readjustment and equalization of the economic standards of mankind. This deals with the question of human livelihood. It is evident that under present systems and conditions of government the poor are subject to the greatest need and distress while others more fortunate live in luxury and plenty far beyond their actual necessities. This inequality of portion and privilege is one of the deep and vital problems of human society. That there is need of an equalization and apportionment by which all may possess the comforts and privileges of life is evident. The remedy must be legislative readjustment of conditions. The rich too must be merciful to the poor, contributing from willing hearts to their needs without being forced or compelled to do so. The composure of the world will be assured by the establishment of this principle in the religious life of mankind.”
   ’Abdu’l-Bahá. The Promulgation of Universal Peace: Talks Delivered by ʻAbduʼl-Bahá during His Visit to the United States and Canada in 1912. Edited by Howard MacNutt. 2nd ed. Wilmette, Ill: Baháʼí Publishing Trust, 1982, 107. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/7#904155405 ↩
2. Bahá’í International Community Staff. “Employment and Beyond: Drawing on the Capacities of All to Contribute to Society.” Bahá’í International Community, January 12, 2023. https://www.bic.org/statements/employment-and-beyond-drawing-capacities-all-contribute-society. ↩
3. ’Abdu’l-Bahá. The Promulgation of Universal Peace: Talks Delivered by ʻAbduʼl-Bahá during His Visit to the United States and Canada in 1912. Edited by Howard MacNutt. 2nd ed. Wilmette, Ill: Baháʼí Publishing Trust, 1982, 132. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/9#640654326 ↩