This is the stage which the world is now approaching, the stage of world unity, which, as 'Abdu'l-Baha assures us, will, in this century, be securely established. "The Tongue of Grandeur," Baha'u'llah Himself affirms, "hath... in the Day of His Manifestation proclaimed: 'It is not his to boast who loveth his country, but it is his who loveth the world.'" "Through the power," He adds, "released by these exalted words He hath lent a fresh impulse, and set a new direction, to the birds of men's hearts, and hath obliterated every trace of restriction and limitation from God's Holy Book." (126:2)

The Wider, Inclusive Loyalty
A word of warning should, however, be uttered in this connection. The love of one's country, instilled and stressed by the teaching of Islam, as "an element of the Faith of God," has not, through this declaration, this clarion-call of Baha'u'llah, been either condemned or disparaged. It should not, indeed it cannot, be construed as a repudiation, or regarded in the light of a censure, pronounced against a sane and intelligent patriotism, nor does it seek to undermine the allegiance and loyalty of any individual to his country, nor does it conflict with the legitimate aspirations, rights, and duties of any individual state or nation. All it does imply and proclaim is the insufficiency of patriotism, in view of the fundamental changes effected in the economic life of society and the interdependence of the nations, and as the consequence of the contraction of the world, through the revolution in the means of transportation and communication - conditions that did not and could not exist either in the days of Jesus Christ or of Muhammad. It calls for a wider loyalty, which should not, and indeed does not, conflict with lesser loyalties. It instills a love which, in view of its scope, must include and not exclude the love of one's own country. It lays, through this loyalty which it inspires, and this love which it infuses, the only foundation on which the concept of world citizenship can thrive, and the structure of world unification can rest. It does insist, however, on the subordination of national considerations and particularistic interests to the imperative and paramount claims of humanity as a whole, inasmuch as in a world of interdependent nations and peoples the advantage of the part is best to be reached by the advantage of the whole. (126:3)

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