s that inhibit association and understanding. If people whose
beliefs appear to be fundamentally different from one's own nevertheless
live moral lives that deserve admiration, what is it that makes one's own
faith superior to theirs? Alternatively, if all of the great religions
share certain basic values in common, do not sectarian attachments run the
risk of merely reinforcing unwanted barriers between an individual and his
neighbours?

Few today among those who have some degree of objective familiarity with
the subject are likely, therefore, to entertain an illusion that any one
of the established religious systems of the past can assume the role of
ultimate guide for humankind in the issues of contemporary life, even in
the improbable event that its disparate sects should come together for
that purpose. Each one of what the world regards as independent religions
is set in the mould created by its authoritative scripture and its
history. As it cannot refashion its system of belief in a manner to derive
legitimacy from the authoritative words of its Founder, it likewise cannot
adequately answer the multitude of questions posed by social and
intellectual evolution. Distressing as this may appear to many, it is no
more than an inherent feature of the evolutionary process. Attempts to
force a reversal of some kind can lead only to still greater
disenchantment with religion itself and exacerbate sectarian conflict.

"The dilemma is both artificial and self-inflicted. The world order,
if..."

The dilemma is both artificial and self-inflicted. The world order, if it
can be so described, within which Baha'is today pursue the work of sharing
Baha'u'llah's message is one whose misconceptions about both human nature
and social evolution are so fundamental as to severely inhibit the most
intelligent and well-intentioned endeavours at human betterment.
Particularly is this true with respect to the confusion that surrounds
virtually every aspect of the subject of religion. In order to respond
adequately to the spiritual needs of their neighbours, Baha'is will have
to gain an in-depth understanding of the issues involved. The effort of
imagination this challenge requires can be appreciated from the advice
that is perhaps the most frequently and urgently reiterated admonition in
the writings of their Faith: to "meditate", to "ponder", to "reflect".

A commonplace of popular discourse is that by "religion" is intended the