What could be better before God than thinking of the poor? For the poor
are beloved by our heavenly Father. When Christ came upon the earth, those
who believed in Him and followed Him were the poor and lowly, showing that
the poor were near to God. When a rich man believes and follows the
Manifestation of God, it is a proof that his wealth is not an obstacle and
does not prevent him from attaining the pathway of salvation. After he has
been tested and tried, it will be seen whether his possessions are a
hindrance in his religious life. But the poor are especially beloved of
God. Their lives are full of difficulties, their trials continual, their
hopes are in God alone. Therefore, you must assist the poor as much as
possible, even by sacrifice of yourself. No deed of man is greater before
God than helping the poor. Spiritual conditions are not dependent upon the
possession of worldly treasures or the absence of them. When one is
physically destitute, spiritual thoughts are more likely. Poverty is a
stimulus toward God. Each one of you must have great consideration for the
poor and render them assistance. Organize in an effort to help them and
prevent increase of poverty. The greatest means for prevention is that
whereby the laws of the community will be so framed and enacted that it
will not be possible for a few to be millionaires and many destitute. One
of Baha'u'llah's teachings is the adjustment of means of livelihood in
human society. Under this adjustment there can be no extremes in human
conditions as regards wealth and sustenance. For the community needs
financier, farmer, merchant and laborer just as an army must be composed
of commander, officers and privates. All cannot be commanders; all cannot
be officers or privates. Each in his station in the social fabric must be
competent--each in his function according to ability but with justness of
opportunity for all.
Lycurgus, King of Sparta, who lived long before the day of Christ,
conceived the idea of absolute equality in government. He proclaimed laws
by which all the people of Sparta were classified into certain divisions.
Each division had its separate rights and function. First, farmers and
tillers of the soil. Second, artisans and merchants. Third, leaders or
grandees. Under the laws of Lycurgus, the latter were not required to
engage in any labor or vocation, but it was incumbent upon them to defend
the country in case of war and invasion. Then he divided Sparta into nine
thousand equal parts or provinces, appointing nine thousand leaders or
grandees to protect them. In this way the farmers of each province were
assured of protection, but each farmer was compelled to pay a tax to
support the grandee of that province. The farmers and merchants were not
obliged to defend the country. In lieu of labor the grandees received the
taxes. Lycurgus, in order to establish this forever as a law, brought nine
thousand grandees together, told them he was going upon a long journey and
wished this form of government to remain effective until his return. They
swore an oath to protect and preserve his law. He then left his kingdom,
went into voluntary exile and never came back. No man ever made such a
sacrifice to ensure equality among his fellowmen. A few years passed, and
the whole system of government he had founded collapsed, although
established upon such a just and wise basis.
Difference of capacity in human individuals is fundamental. It is
impossible for all to be alike, all to be equal, all to be wise.
Baha'u'llah has revealed principles and laws which will accomplish the
adjustment of varying human capacities. He has said that whatsoever is
possible of accomplishment in human government will be effected through
these principles. When the laws He has instituted are carried out, there
will be no millionaires possible in the community and likewise no
extremely poor. This will be effected and regulated by adjusting the
different degrees of human capacity. The fundamental basis of the
community is agriculture, tillage of the soil. All must be producers. Each
person in the community whose need is equal to his individual producing
capacity shall be exempt from taxation. But if his income is greater than
his needs, he must pay a tax until an adjustment is effected. That is to
say, a man's capacity for production and his needs will be equalized and
reconciled through taxation. If his production exceeds, he will pay a tax;
if his necessities exceed his production, he shall receive an amount
sufficient to equalize or adjust. Therefore, taxation will be
proportionate to capacity and production, and there will be no poor in the
community.
Baha'u'llah, likewise, commanded the rich to give freely to the poor. In
the Kitab-i-Aqdas it is further written by Him that those who have a
certain amount of income must give one-fifth of it to God, the Creator of
heaven and earth.
1 July 1912
Talk at 309 West Seventy-eighth Street, New York