We witness a corresponding increase in the diversity of the
elements within its fellowship, which from being confined, in the first period
of its history, to an obscure body of followers chiefly recruited from the
ranks of the masses in Shi‘ah Persia, has expanded into a fraternity
representative of the leading religious systems of the world, of almost every
caste and color, from the humblest worker and peasant to royalty itself. 
We watch, through these periods, the infant light of the
Faith diffuse itself from its cradle, eastward to India and the Far East,
westward to the neighboring territories of ‘Iráq, of Turkey, of Russia, and of
Egypt, travel as far as the North American continent, illuminate subsequently
the major countries of Europe, envelop with its radiance, at a later stage, the
Antipodes, brighten the fringes of the Arctic, and finally set aglow the
Central and South American horizons. 
The fourth period
(1921–1944) is motivated by the forces radiating from the Will and Testament of
‘Abdu’l‑Bahá, that Charter of Bahá’u’lláh’s New World Order, the
offspring resulting from the mystic intercourse between Him Who is the Source
of the Law of God and the mind of the One Who is the vehicle and interpreter of
that Law. The inception of this fourth, this last period of the first Bahá’í
century synchronizes with the birth of the Formative Age of the Bahá’í Era,
with the founding of the Administrative Order of the Faith of Bahá’u’lláh—a
system which is at once the harbinger, the nucleus and pattern of His World
Order. This period, covering the first twenty-three years of this Formative
Age, has already been distinguished by an outburst of further hostility, of a
different character, accelerating on the one hand the diffusion of the Faith
over a still wider area in each of the five continents of the globe, and
resulting on the other in the emancipation and the recognition of the
independent status of several communities within its pale. 
The third period (1892–1921) revolves around
the vibrant personality of ‘Abdu’l‑Bahá, mysterious in His
essence, unique in His station, astoundingly potent in both the charm and
strength of His character. It commences with the announcement of the Covenant
of Bahá’u’lláh, a document without parallel in the history of any earlier Dispensation,
attains its climax in the emphatic assertion by the Center of that Covenant, in
the City of the Covenant, of the unique character and far-reaching implications
of that Document, and closes with His passing and the interment of His remains
on Mt. Carmel. It will go down in history as a period of almost thirty years’
duration, in which tragedies and triumphs have been so intertwined as to
eclipse at one time the Orb of the Covenant, and at another time to pour forth
its light over the continent of Europe, and as far as Australasia, the Far East
and the North American continent. 
The second period (1853–1892) derives its inspiration from
the august figure of Bahá’u’lláh, preeminent in holiness, awesome in the
majesty of His strength and power, unapproachable in the transcendent
brightness of His glory. It opens with the first stirrings, in the soul of
Bahá’u’lláh while in the Síyáh-Chál of Tihrán, of the Revelation anticipated by
the Báb, attains its plenitude in the proclamation of that Revelation to the
kings and ecclesiastical leaders of the earth, and terminates in the ascension
of its Author in the vicinity of the prison-town of ‘Akká. It extends over
thirty-nine years of continuous, of unprecedented and overpowering Revelation,
is marked by the propagation of the Faith to the neighboring territories of
Turkey, of Russia, of ‘Iráq, of Syria, of Egypt and of India, and is
distinguished by a corresponding aggravation of hostility, represented by the
united attacks launched by the Sháh of Persia and the Sultán of Turkey, the two
admittedly most powerful potentates of the East, as well as by the opposition
of the twin sacerdotal orders of Shi‘ah and Sunní Islám. 
The first period (1844–1853), centers around the gentle, the
youthful and irresistible person of the Báb, matchless in His meekness,
imperturbable in His serenity, magnetic in His utterance, unrivaled in the
dramatic episodes of His swift and tragic ministry. It begins with the
Declaration of His Mission, culminates in His martyrdom, and ends in a
veritable orgy of religious massacre revolting in its hideousness. It is
characterized by nine years of fierce and relentless contest, whose theatre was
the whole of Persia, in which above ten thousand heroes laid down their lives,
in which two sovereigns of the Qájár dynasty and their wicked ministers
participated, and which was supported by the entire Shi‘ah ecclesiastical
hierarchy, by the military resources of the state, and by the implacable
hostility of the masses.  |
| (Wikipedia) |
What, then—might we not consider—has, in the face of so
complete and ignominious a rejection, happened, and is still happening, in the
course, and particularly in the closing years, of this, the first Bahá’í
century, a century fraught with such tumultuous sufferings and violent outrages
for the persecuted Faith of Bahá’u’lláh? Empires fallen in dust, kingdoms
subverted, dynasties extinguished, royalty besmirched, kings assassinated,
poisoned, driven into exile, subjugated in their own realms, whilst the few
remaining thrones are trembling with the repercussions of the fall of their
fellows.
Dear friends! Enough has been said to portray the
tribulations which, for so long a time, overwhelmed the Founders of so
preeminent a Revelation, and which the world has so disastrously ignored.
Sufficient attention has also been directed to the Messages addressed to those
sovereign rulers who, either in the exercise of their unconditioned authority,
have deliberately provoked these sufferings, or could have, in the plenitude of
their power, arisen to mitigate their effect or deflect their tragic course.
Let us now consider the consequences that have ensued. The reaction of these
monarchs was, as already stated, varied and unmistakable and, as the march of
events has gradually unfolded, disastrous in its consequences. One of the most
outstanding amongst these sovereigns treated the Divine Summons with gross
disrespect, dismissing it with a curt and insolent reply, written by one of his
ministers. Another laid violent hold on the bearer of the Message, tortured,
branded, and brutally slew him. Others preferred to maintain a contemptuous
silence. All failed completely in their duty to arise and extend their
assistance. Two of them, in particular, prompted by the dual impulse of fear
and anger, tightened their grip on the Cause they had jointly resolved to
uproot. The one condemned his Divine Prisoner to yet another banishment, to
“the most unsightly of cities in appearance, the most detestable in climate,
and the foulest in water,” whilst the other, powerless to lay hands on the
Prime Mover of a hated Faith, subjected its adherents under his sway to abject
and savage cruelties. The recital of Bahá’u’lláh’s sufferings, embodied in
those Messages, failed to evoke compassion in their hearts. His appeals, the
like of which neither the annals of Christianity nor even those of Islám have
recorded, were disdainfully rejected. The dark warnings He uttered were
haughtily scorned. The bold challenges He issued were ignored. The
chastisements He predicted they derisively brushed aside. 
We especially appointed certain ones to collect the writings
of the Primal Point. When this was accomplished, We summoned Mírzá Yahyá and
Mírzá Vahháb-i-Khurásání, known as Mírzá Javád, to meet in a certain place.
Conforming with Our instructions, they completed the task of transcribing two
copies of the works of the Primal Point. I swear by God! This Wronged One, by
reason of His constant association with men, hath not looked at these books,
nor gazed with outward eyes on these writings. When We departed, these writings
were in the possession of these two persons. It was agreed that Mírzá Yahyá should
be entrusted with them, and proceed to Persia, and disseminate them throughout
that land. This Wronged One proceeded, at the request of the Ministers of the
Ottoman Government to their capital. When We arrived in Mosul, We found that
Mírzá Yahyá had left before Us for that city, and was awaiting Us there.
Briefly, the books and writings were left in Baghdád, while he himself
proceeded to Constantinople and joined these servants. God beareth now witness
unto the things which have touched this Wronged One, for after We had so
arduously striven, he (Mírzá Yahyá) abandoned the writings and joined the
exiles. This Wronged One was, for a long period, overwhelmed by infinite
sorrows until such time when, in pursuance of measures of which none but the
one true God is aware, We despatched the writings unto another place and
another country, owing to the fact that in ‘Iráq all documents must every month
be carefully examined, lest they rot and perish. God, however, preserved them
and sent them unto a place which He had previously ordained. He, verily, is the
Protector, the Succorer. 
Election of nine members of the National Spiritual Assembly,
April 29, 1949, and eleven names of believers who followed in votes cast:
Through the swift and marvellous increase in its membership;
through its faithful and uncompromising adherence to both the spiritual and
administrative principles of the Faith it so nobly serves; through the
multiplication of its administrative centres from the Atlantic to the Pacific
seaboard; through the steady consolidation of its local and national Funds
designed to sustain its ever-unfolding activities; through the spirit
consistently manifested by the small yet eager and valiant band of its pioneers
and administrators; and more recently through the official recognition
providentially accorded the body of its national elected representatives by
both chambers of the Legislature in that Dominion—an act wholly unprecedented
in the annals of the Faith in any country, in either East or West—this
vigorous, divinely sustained, resistlessly advancing community, has not only
fulfilled the expectations and hopes that greeted its birth, but set a
brilliant example to its sister communities in both the Eastern and Western
Hemispheres. 
The Bill to incorporate the National Spiritual Assembly of
the Bahá’ís of Canada was passed by both Houses of the Canadian Parliament, and
was given Royal assent on April 30, 1949. 
