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PART TWO
THE WORLD ORDER OF BAHA'U'LLAH
PRESENT-DAY ADMINISTRATION OF THE
BAHA'I FAITH
INTRODUCTORY STATEMENT BY HORACE HOLLEY
I
T HAS been the general characteristic of religion that organization marks the inter- ruption of the true spiritual influence and serves to prevent the original impulse from being carried into the world. The organi- zation has invariably become a substitute for religion rather than a method or an instru- ment used to give the religion effect. The separation of peoples into different traditions unbridged by any peaceful or constructive intercourse has made this inevitable. Up to the present time, in fact, no Founder of a revealed religion has explicitly laid down the principles that should guide the administra- tive machinery of the Faith He has estab- lished.
In the Baha'i Cause, the principles of world administration were expressed by Ba- haVllah, and these principles were developed in the writings of 'Abdu'1-Baha, more espe- cially in His Will and Testament.
The purpose of this organization is to make possible a true and lasting unity among peoples of different races, classes, interests, characters, and inherited creeds. A close and sympathetic study of this aspect of the Ba- ha'i Cause will show that the purpose and method of Baha'i administration is so per- fectly adapted to the fundamental spirit of the Revelation that it bears to it the same relationship as body to soul. In character, the principles of Baha'i administration rep- resent the science of cooperation; in applica- tion, they provide for a new and higher type of morality worldwide in scope. In the clash and confusion of sectarian prejudice, the Bahd'i religion is impartial and sympathetic, offering a foundation upon which reconcilia-
tion can be firmly based. Amid the complex interrelations of governments, the religion stands absolutely neutral as to political pur- poses and entirely obedient to all recognized authority. It will not be overlooked by the student that Baha'u'llah is the only religious teacher making obedience to just govern- ments and rulers a definite spiritual com- mand.
In this brief analysis of the several fea- tures of the Baha'i system of administration the purpose is rather to place in the hands of the believers themselves a convenient sum- mary of the available instructions than to clarify this aspect of the teachings to the non-Baha'i. Until one has made contact with the spirit of the Baha'i teachings and desires to cooperate wholeheartedly with their purpose, the administrative phase of the Faith can have little real meaning or appeal.
At the time of the passing of 'Abdu'l- Baha, the organization was fully defined but not yet established among His followers. The responsibility for carrying out the in- structions was placed by 'Abdu'1-Baha upon His grandson, Shoghi Effendi, to whom was assigned the function of "Guardian of the Cause." Obedience to the authority of the Guardian was definitely enjoined upon all Baha'is by 'Abdu'1-Baha, but this authority carries with it nothing of an arbitrary or personal character, being limited as to pur- pose and method by the writings of Baha'- u'llah and 'Abdu'1-Baha. The Guardian unifies the efforts to bring into complete ap- plication those principles of world adminis- tration already clearly defined.
To assist the Guardian in his manifold
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responsibilities and duties and particularly in the promotion of the teaching work, 'Abd- u'l-Baha provided for the appointment of a group of co-workers to be known as "The Hands of the Cause of God." The appoint- ment of this body is a function of the Guardian, and these from their own number are to elect nine persons who will be closely associated with the Guardian in the discharge of his duties. It is the function of the Guardian also to appoint his own successor, this appointment to be ratified by the nine Hands of the Cause.
It is the genius of the Baha'i Faith that the principle underlying the administration of its affairs aims to improve the life and upbuild the character of the individual be- liever in his own local community, wherever it may be, and not to enhance the prestige of those relatively few who, by election or ap- pointment, hold positions of higher author- ity. Baha'i authority is measured by self- sacrifice and not by arbitrary power. This fundamental aim can be seen clearly on studying the significant emphasis which 'Abdu'1-Baha placed upon the local Baha'i community. The local group, involving as it does men and women in all the normal ac- tivities and relations of life, is the foundation upon which rests the entire evolution of the Cause. The local Baha'i community is given official recognition only after its number of adult declared believers has become nine or more. Up to this point, the community exists as a voluntary group of workers and students of the Cause.
In this connection, the word "commu- nity" is not used in the sense of any locality, exclusively Baha'i in membership, nor of any manner of living differing outwardly from the general environment, such as has been attempted by religionists and also members of philosophic and economic movements in the past. A Baha'i community is a unity of minds and hearts, an association of people entirely voluntary in character, established upon a common experience of devotion to the universal aims of Bah'u'llah and agree- ment as to the methods by which these aims can be advanced.
A Baha'i community differs from other voluntary gatherings in that its foundation is so deeply laid and broadly extended that it
can include any sincere soul. Whereas other associations are exclusive, in effect if not in intention, and from method if not from ideal, Baha'i association is inclusive, shut- ting the gates of fellowship to no sincere soul. In every gathering there is latent or developed some basis of selection. In religion this basis is a creed limited by the historical nature of its origin; in politics this is party or platform; in economics this is a mutual misfortune or mutual power; in the arts and sciences this basis consists of special training or activity or interest. In all these matters, the more exclusive the basis of selec- tion, the stronger the movement a condi- tion diametrically opposed to that existing in the Baha'i Cause. Hence the Cause, for all its spirit of growth and progress, develops slowly as regards the numbers of its active adherents. For people are accustomed to ex- clusiveness and division in all affairs. The important sanctions have ever been warrants and justifications of division. To enter the Baha'i religion is to leave these sanctions be- hind an experience which at first invariably exposes one to new trials and sufferings, as the human ego revolts against the supreme sanction of universal love. The scientific must associate with the simple and un- learned, the rich with the poor, the white with the colored, the mystic with the literal- ist, the Christian with the Jew, the Muslim with the Parsee: and on terms removing the advantage of long established presumptions and privileges.
But for this difficult experience there are glorious compensations. Let us remember that art grows sterile as it turns away from the common humanity, that philosophy like- wise loses its vision when developed in soli- tude, and that politics and religion never succeed apart from the general needs of mankind. Human nature is not yet known, for we have all lived in a state of mental, moral, emotional or social defense, and the psychology of defense is the psychology of inhibition. But the love of God removes fear; the removal of fear establishes the latent powers, and association with others in spiritual love brings these powers into vital, positive expression. A Bahd'i community is a gathering where this process can take place in this age, slowly at first, as the new
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impetus gathers force, more rapidly as the members become conscious of the powers unfolding the flower of unity among men.
Where the community is small and insig- nificant, in comparison with the population of the city or town, the first condition of growth is understanding of the Manifesta- tion of Baha'u'llah, and the next condition is that of true humility. If these two condi- tions exist, the weakest soul becomes en- dowed with effective power in service to the Cause. The result of unity, in fact, is to share the powers and faculties of all with each.
The responsibility for and supervision of local Baha'i affairs is vested in a body known as the Spiritual Assembly. This body (lim- ited to nine members) is elected annually on April 1, the first day of Ridvan (the Fes- tival commemorating the Declaration of Ba- ha'u'llah) by the adult declared believers of the community, the voting list being drawn up by the outgoing Spiritual Assembly. Concerning the character and functions of this body, 'Abdu'1-Baha has written as fol- lows:
"It is incumbent upon everyone (every believer) not to take any step (of Baha'i activity) without consulting the Spiritual Assembly, and they must assuredly obey with heart and soul its bidding and be sub- missive unto it, that things may be properly ordered and well arranged. Otherwise every person will act independently and, after his own judgment, will follow his own desire, and do harm to the Cause.
"The prime requisites for them that take counsel together are purity of motive, radi- ance of spirit, detachment from all else save God, attraction to His divine fragrance, hu- mility and lowliness amongst His loved ones, patience and long-suffering in difficulties and servitude to His exalted Threshold. Should they be graciously aided to acquire these at- tributes, victory from the unseen Kingdom of Baha'i shall be vouchsafed to them. In this day, Assemblies of consultation are of the greatest importance and a vital necessity. Obedience unto them is essential and obliga- tory. The members thereof must take coun- sel together in such wise that no occasion for ill-feeling or discord may arise. This can be attained when every member expresses with
absolute freedom his own opinion and setteth forth his argument. Should anyone oppose, he must on no account feel hurt, for not un- til matters are fully discussed can the right way be revealed. The shining spark of truth cometh forth only after the clash of differ- ing opinions. If after discussion a decision be carried unanimously, well and good; but if, the Lord forbid, differences of opinion should arise, a majority of voices must pre- vail.
"The first condition is absolute love and harmony amongst the members of the As- sembly. They must be wholly free from estrangement and must manifest in them- selves the Unity of God, for they are the waves of one sea, the drops of one river, the stars of one heaven, the rays of one sun, the trees of one orchard, the flowers of one garden. Should harmony of thought and absolute unity be non-existent, that gather- ing shall be dispersed and that Assembly be brought to naught.
"The second condition: They must when coming together turn their faces to the Kingdom on high and ask aid from the realm of Glory. . . . Discussions must all be con- fined to spiritual matters that pertain to the training of souls, the instruction of children, the relief of the poor, the help of the feeble throughout all classes in the world, kindness to all peoples, the diffusion of the fragrances of God and the exaltation of His Holy Word. Should they endeavor to fulfill these conditions the grace of the Holy Spirit shall be vouchsafed unto them and that Assembly shall become the center of the divine bless- ings, and hosts of divine confirmation shall come to their aid, and they shall day by day receive a new effusion of spirit."
The letters of Shoghi Effendi quote the fundamental instructions contained in the writings of BahaVllah and 'Abdu'l-Bah on the character of Baha'i administration, and give them definite application: "A careful study of Bahd'u'llah's and 'Abdu'l-Baha's Tablets will reveal that other duties (besides teaching the Cause), no less vital to the in- terests of the Cause, devolve upon the elected representatives of the friends in every lo- cality.
"They must endeavor to promote amity and concord amongst the friends and secure
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an active and wholehearted cooperation for the service of the Cause.
"They must do their utmost to extend at all times the helping hand to the poor, the sick, the disabled, the orphan, the widow, irrespective of color, caste and creed.
"They must promote by every means in their power the material as well as spiritual enlightenment of youth, the means for the education of children; institute, whenever possible, Baha'i educational institutions; or- ganize and supervise their work, and provide the best means for their progress and devel- opment. . . .
"They must bend every effort to promote the interests of the Mashriqu'l-Adhkar (that is, House of Worship) 1 and hasten the day when the work of this glorious Edifice 2 will have been consummated.
"They must encourage and stimulate by every means at their command, through sub- scriptions, reports and articles, the develop- ment of the various Baha'i magazines.
"They must undertake the arrangement of the regular meetings of the friends, the feasts and anniversaries, as well as the special gath- erings designed to serve and promote the social, intellectual and spiritual interests of their fellowmen.
"They must supervise in these days when the cause is still in its infancy all Baha'i publications and translations, and provide in general for a dignified and accurate presen- tation of all Baha'i literature and its distri- bution to the general public.
"These rank among the most outstanding obligations of the members of every Spiritual Assembly. In whatever locality the Cause has sufficiently expanded, and in order to insure efficiency and avoid confusion, each of these manifold functions will have to be re- ferred to a special Committee, responsible to that Assembly, elected by it from among the friends in that locality, and upon whose work the Assembly will have to exercise constant and general supervision.
"In every locality, be it city or hamlet, where the number of adult declared believers exceed nine, a local Spiritual Assembly must be forthwith established.
"As the progress and extension of spiritual activities is dependent and conditioned upon material means, it is of absolute necessity
that immediately after the establishment of local as well as national Spiritual Assemblies, a Baha'i Fund be established, to be placed under the exclusive control of the Spiritual Assembly. All donations and contributions should be offered to the Treasurer of the As- sembly, for the express purpose of promoting the interests of the Cause throughout that locality or country. It is the sacred obliga- tion of every conscientious and faithful serv- ant of Baha'u'llah, who desires to see His Cause advance, to contribute freely and gen- erously for the increase of that Fund. The members of the Spiritual Assembly will at their own discretion expand it to promote the teaching campaign, to help the needy, to establish educational Baha'i institutions, to extend in every way their sphere of service.
"Nothing whatever should be given to the public by any individual among the friends, unless fully considered and approved by the Spiritual Assembly in his locality; and, if this (as is undoubtedly the case) is a matter that pertains to the general interests of the Cause in that land, then it is incumbent upon the Spiritual Assembly to submit it to the con- sideration and approval of the National Body representing all the various local Assemblies. Not only with regard to publication, but all matters without any exception whatsoever, regarding the interests of the Cause in that locality, individually or collectively, should be referred exclusively to the Spiritual As- sembly in that locality, which shall decide upon it, unless it be a matter of national in- terest, in which case it shall be referred to the National (Baha'i) Body. With this National Body also will rest the decision whether a given question is of local or national interest. (By national affairs is not meant matters that are political in their character, for the friends of God the world over are strictly forbidden to meddle with political affairs in any way whatever, but rather things that affect the spiritual activities of the body of the friends in that land.)
"Full harmony, however, as well as co- operation among the various local Assemblies and the members themselves, and particu- larly between each Assembly and the Na-
1 Referring particularly to Spiritual Assemblies in America.
2 On the shore of Lake Michigan.
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tional Body is of the utmost importance, for upon it depends the unity of the Cause of God, the solidarity of the friends, the full, speedy and efficient working of the spiritual activities of His loved ones.
"The various Assemblies, local and na- tional, constitute today the bedrock upon the strength of which the Universal House (of Justice) is in future to be firmly estab- lished and raised. Not until these function vigorously and harmoniously can the hope for the termination of this period of tran- sition be realized. . . . Bear in mind that the keynote of the Cause of God is not dicta- torial authority, but humble fellowship; not arbitrary power, but the spirit of frank and loving consultation. Nothing short of the spirit of a true Baha'i can hope to reconcile the principles of mercy and justice, of free- dom and submission, of the sanctity of the right of the individual and of self -surrender, of vigilance, discretion and prudence on the one hand, and fellowship, candor, and cour- age on the other."
Experience in the life of a Baha'i com- munity and participation in the details of its several activities impresses one with the fact that Baha'i unity has in it new elements which work powerfully to expand one's area of sympathy, deepen one's insight, develop one's character and bring order and stability into all of one's affairs. There can be no higher privilege than the experience of at- tempting to serve faithfully upon a Spiritual Assembly, conscious as its members are of the unique standard upheld by 'Abdu'1-Baha and bringing as it does the opportunity of dealing with a large range and diversity of human problems from an impersonal point of view. It is inevitable that the nine elected members shall exemplify diverse interests and types of character, with the result that unity of heart and conscience with the other eight members is a direct training to enter into spiritual unity with the larger body of man- kind. No such schools of discipline and in- spiration exist on earth today, for one must bear in mind that a Baha'i community can never be an exclusive group nor a closed cir- cle of interests, but, on the contrary, its fundamental purpose is to unify and co- operate with every possible element in the surrounding population.
The local Spiritual Assembly after elec- tion organizes by electing from its own number a chairman, corresponding secre- tary, recording secretary and treasurer. It should appoint from its own members or from the local Baha'i community working committees responsible for the various per- manent activities of the Cause.
Since a Spiritual Assembly is established upon a new and higher ideal, the character, knowledge and purity of its members is es- sential to success. Wherever personal ambi- tion, narrowness or impurity enters a Spir- itual Assembly, the results are invariably to check the growth of the Cause and, if these conditions are prolonged, to destroy the foundation already laid. The careful student of the teachings will accept this result as one more vindication of the all-surrounding spirit protecting this Faith. The elimination of an unworthy group from the Baha'i Cause would be a bitter disappointment but not an evidence that the Cause had failed. On the contrary, the Cause could only be declared a failure if personal ambition, pride, narrowness and impurity should so prevail as to build a world-wide organization able to pervert the original purpose.
The local Spiritual Assemblies of a coun- try are linked together and coordinated through another elected body of nine mem- bers, the National Spiritual Assembly. This body comes into being by means of an annual election held by elected delegates represent- ing the local Baha'i communities. The dele- gates are elected by all the adult declared be- lievers of a community in which a Spiritual Assembly exists. The National Convention in which the delegates are gathered together is composed of an elective body based upon the principle of proportional representation. The total number of delegates is fixed by Shoghi Effendi for each country, and this number is fulfilled by assigning to each local community the number of delegates called for by its relative numerical strength. These National Conventions are preferably held during the period of Ri^van, the twelve days beginning April 21, which commemorate the Declaration made by Baha'u'llah in the Gar- den of Ri$vn near Baghdad. The recogni- tion of delegates is vested in the outgoing National Spiritual Assembly.
Mural paintings on the walls of the Mansion at Bahji where BahaVllah spent the last years of His life.
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Mural paintings on the walls of the Mansion at Bahji where Baha'u'llah spent the last
years of His life.
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A National Convention is an occasion for deepening one's understanding of Baha'i ac- tivities and of sharing reports of national and local activities for the period of the elapsed year. It has been the custom to hold a pub- lic Baha'i Congress in connection with the Convention. The function of a Baha'i dele- gate is limited to the duration of the Na- tional Convention and participation in the election of the new National Spiritual As- sembly. While gathered together, the dele- gates are a consultative and advisory body whose recommendations are to be carefully considered by the members of the elected National Spiritual Assembly.
Delegates unable to attend the Conven- tion in person are permitted to vote for the new National Spiritual Assembly by mail.
The relation of the National Spiritual As- sembly to the local Spiritual Assemblies and to the body of the believers in the country is thus defined in the letters of the Guard- ian of the Cause:
"Regarding the establishment of National Assemblies, it is of vital importance that in every country, where the conditions are fa- vorable and the number of the friends has grown and reached a considerable size that a National Spiritual Assembly be immedi- ately established, representative of the friends throughout that country.
"Its immediate purpose is to stimulate, unify and coordinate, by frequent personal consultations, the manifold activities of the friends as well as the local Assemblies; and by keeping in close and constant touch with the Holy Land, initiate measures, and direct in general the affairs of the Cause in that country.
"It serves also another purpose, no less essential than the first, as in the course of time it shall evolve into the National House of Justice (referred to in 'Abdu'l-Baha's Will as the 'Secondary House of Justice') which according to the explicit text of the Testament will have, in conjunction with the other National Assemblies throughout the Baha'i World, to elect directly the mem- bers of the International or Universal House of Justice, that Supreme Council that will guide, organize and unify the affairs of the Movement throughout the world.
"This National Spiritual Assembly which,
pending the establishment of the Universal House of Justice, will have to be re-elected once a year, obviously assumes grave re- sponsibilities for it has to exercise full au- thority over all the local Assemblies in its province, and will have to direct the activi- ties of the friends, guard vigilantly the Cause of God, and control and supervise the affairs of the Movement in general.
"Vital issues, affecting the interests of the Cause in that country, such as the matter of translation and publication, the Mashriqu'l- Adhkar, the teaching work, and other similar matters that stand distinct from strictly local affairs, must be under the full juris- diction of the National Assembly.
"It will have to refer each of these ques- tions, even as the local Assemblies, to a special committee, to be elected by the members of the National Spiritual Assembly from among all the friends in that country, which will bear to it the same relations as the local committees bear to their respective local Assemblies.
"With it, too, rests the decision whether a certain point at issue is strictly local in its nature, and should be reserved for the con- sideration and decision of the local Assembly, or whether it should fall under its own province and be a matter which ought to receive its special attention.
"It is the bounden duty, in the interest of the Cause we all love and serve, of the mem- bers of the incoming National Assembly, once elected by the delegates at Convention time, to seek and have the utmost regard, individually as well as collectively, for the advice, the considered opinion and the true sentiments of the assembled delegates. Ban- ishing every vestige of secrecy, of undue reticence, of dictatorial aloofness from their midst, they should radiantly and abundantly unfold to the eyes of the delegates by whom they were elected, their plans, their hopes and their cares. They should familiarize the delegates with the various matters that will have to be considered in the current year, and calmly and conscientiously study and weigh the opinions and judgments of the delegates. The newly elected National As- sembly, during the few days when the Con- vention is in session, and after the dispersion of the delegates, should seek ways and means
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to cultivate understanding, facilitate and maintain the exchange of views, deepen con- fidence, and vindicate by every tangible evi- dence their one desire to serve and advance the common weal.
"The National .Spiritual Assembly, how- ever, in view of the unavoidable limitations imposed upon the convening of frequent and long-standing sessions of the Convention, will have to retain in its hands the final deci- sion on all matters that affect the interests of the Cause such as the right to decide whether any local Assembly is functioning in accordance with the principles laid down for the conduct and the advancement of the Cause.
"The seating of delegates to the Conven- tion (that is, the right to decide upon the validity of the credentials of the delegates at a given Convention) , is vested in the outgo- ing National Assembly, and the right to de- cide who has the voting privilege is also ulti- mately placed in the hands of the National Spiritual Assembly, either when a local Spir- itual Assembly is for the first time being formed in a given locality, or when differ- ences arise between a new applicant and an already established local Assembly.
"Were the National Spiritual Assembly to decide, after mature deliberation, to omit the holding of the Baha'i Convention and Con- gress in a given year, then they could, only in such a case, devise ways and means to insure that the annual election of the Na- tional Spiritual Assembly should be held by mail, provided it can be conducted with suf- ficient thoroughness, efficiency and dispatch. It would also appear to me unobjectionable to enable and even to require in the last re- sort such delegates as cannot possibly under- take the journey to the seat of the Baha'i Convention to send their votes, for the elec- tion of the National Spiritual Assembly only, by mail to the National Secretary."
Concerning the matter of drawing up the voting list to be used at the annual local Baha'i elections, the responsibility for this is placed upon each local Spiritual Assembly, and as a guidance in the matter the Guardian has written the following:
"To state very briefly and as adequately as present circumstances permit, the principal factors that must be taken into consideration
before deciding whether a person may be re- garded a true believer or not: Full recogni- tion of the station of the Forerunner, the Author and the True Exemplar of the Baha'i Cause, as set forth in 'Abdu'l-Baha's Will and Testament; unreserved acceptance of and submission to whatsoever has been re- vealed by their Pen; loyal and steadfast ad- herence to every clause of our Beloved's sacred W/7/; and close association with the spirit as well as the form of the present-day Baha'i administration -these I conceive to be the fundamental and primary considera- tions that must be fairly, discreetly and thoughtfully ascertained before reaching such a vital decision."
'Abdu'l-Baha's instructions provide for the further development of Baha'i organization through an International Spiritual Assembly to be elected by the members of the National Spiritual Assemblies. This international body has not yet come into existence, but its special character has been clearly defined:
"And now, concerning the Assembly (Baytu'l-'Ad'l: that is, House of Justice) which God hath ordained as the source of all good and freed from all error, it must be elected by universal suffrage, that is, by the believers. Its members must be manifesta- tions of the fear of God, and day-springs of knowledge and understanding, must be steadfast in God's Faith, and the well-wish- ers of all mankind. By this Assembly is meant the Universal Assembly: that is, in each country a secondary Assembly must be instituted, and these secondary Assemblies must elect the members of the Universal one.
"Unto this body all things must be re- ferred. It enacteth all ordinances and regu- lations that are not to be found in the ex- plicit Holy Text. By this body all the diffi- cult problems are to be resolved, and the Guardian of the Cause is its sacred head and the distinguished member, for life, of that body. Should he not attend in person its de- liberations, he must appoint one to represent him. . . . This assembly enacteth the laws and the executive enforceth them. The leg- islative body must reinforce the executive, the executive must aid and assist the legisla- tive body, so that, through the close union and harmony of these two forces, the foun- dation of fairness and justice may become
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firm and strong, that all the regions of the world may become even as Paradise itself.
"Unto the Most Holy Book everyone must turn, and all that is not expressly recorded therein must be referred to the Universal Assembly. That which this body, either unanimously or by a majority, doth carry, that is verily the truth and the purpose of God Himself. Whoso doth deviate there- from is verily of them that love discord, hath shown forth malice and turned away from the Lord of the Covenant."
Even at the present time, the Baha'is in all parts of the world maintain an intimate and cordial association by means of regular corre- spondence and individual visits. This con- tact of members of different races, nation- alities and religious traditions is concrete proof that the burden of prejudice and the historical factors of division can be entirely overcome through the spirit of oneness estab- lished by BahaVllah.
The general student of religion will not fail to note four essential characteristics of Baha'i administration. The first is its com- pletely successful reconciliation of the usu- ally opposed claims of democratic freedom and unanswerable authority. The second is the entire absence from the Baha'i Cause of anything approaching the institution of a salaried professional clergy. The Baha'i con- ception of religion is one which combines mysticism, which is a sacred personal experi- ence, with practical morality, which is a use- ful contact between the individual and his fellow man. In the nature of things, some souls are more advanced than others, and the function of spiritual teaching is given special importance in the writings of BahaVllah and 'Abdu'1-Baha. The Baha'i teacher, how- ever, has no authority over the individual conscience. The individual conscience must be subordinated to the decisions of a duly elected Spiritual Assembly, but this relation- ship is entirely different in character and results from the relationship of an individual with minister or priest.
The third characteristic is the absence of internal factionalism, that bane of all organ- ized effort, and the sure sign of the presence
of spiritual disease. The predominant spirit of unity which distinguishes the Baha'i Cause in its relation to the world, making its followers strive for reconciliation rather than partisan victory, creates an internal condition, unlike that which exists in move- ments which accept partisan victory, in one or another form, as their very reason for being. Such movements can but disinte- grate from within; the Baha'i Order can but grow.
Significant also is the fourth characteris- tic, namely, that the Baha'i Cause has within it an inherent necessity operating slowly but surely to bring its administra- tion into the hands of those truly fitted for the nature of the work. The lesser vision gives way invariably for the larger vision, itself replaced by the still larger vision in due time. The result is an inevitable im- provement in the qualities placed at the service of the Cause, until the highest at- tributes of humanity will be enrolled. In the Baha'i Cause we are actually witnessing the fulfillment of that strange and cryptic saying, "The meek shall inherit the earth."
That the administrative machinery is not an end in itself but merely the means to spread everywhere the light of faith and brotherhood, is frequently expressed by the Guardian in his general letters, and this brief survey may well close with one of those passages:
"Not by the force of numbers, not by the mere exposition of a set of new and noble principles) not by an organized campaign of teaching no matter how worldwide and elaborate in its character not even by the staunchness of our faith or the exaltation of our enthusiasm, can we ultimately hope to vindicate in the eyes of a critical and skep- tical age the supreme claim of the Abhd Revelation. One thing and only one thing will unfailingly and alone secure the un- doubted triumph of this sacred Cause, namely, the extent to which our own inner life and private character mirror forth in their manifold aspects the splendor of those eternal principles proclaimed by Baba'u-
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A PROCEDURE FOR THE CONDUCT OF THE LOCAL SPIRITUAL ASSEMBLY
Adopted by the National Spiritual Assembly of the Baha'is of the United States and Canada
INTRODUCTION
"A perusal of some of the words of Baha'- u'llah and 'Abdu'1-Baha on the duties and functions of the Spiritual Assemblies in every land (later to be designated as the lo- cal Houses of Justice), emphatically reveals the sacredness of their nature, the wide scope of their activity, and the grave responsibility which rests upon them." SHOGHI EFFENDI, March *, 1922.
"The Lord hath ordained that in every city a House of Justice be established wherein shall gather counsellors to the number of Baha. ... It behooveth them to be the trusted ones of the Merciful among men and to regard themselves as the guardians ap- pointed of God for all that dwell on earth. It is incumbent upon them to take counsel together and to have regard for the in- terests of the servants of God, for His sake, even as they regard their own interests, and to choose that which is meet and seemly. Thus hath the Lord your God commanded you. Beware lest ye put away that which is clearly revealed in His Tablet. Fear God, O ye that perceive." BAHA'U'LLAH.
"It is incumbent upon every one not to take any step without consulting the Spir- itual Assembly, and they must assuredly obey with heart and soul its bidding and be submissive unto it, that things may be prop- erly ordered and well arranged. Otherwise every person will act independently and after his own judgment, will follow his own desire, and do harm to the Cause.
"The prime requisites for them that take counsel together are purity of motive, radi- ance of spirit, detachment from all else save God, attraction to His Divine Fragrance, humility and lowliness amongst His loved ones, patience and long-suffering in difficul- ties and servitude to His exalted Threshold. Should they be graciously aided to acquire these attributes, victory from the unseen Kingdom of Baha shall be vouchsafed to
them. In this day, Assemblies of consulta- tion are of the greatest importance and a vital necessity. Obedience unto them is es- sential and obligatory. The members thereof must take counsel together in such wise that no occasion for ill-feeling or discord may arise. This can be attained when every mem- ber expresseth with absolute freedom his own opinion and setteth forth his argument. Should any one oppose, he must on no ac- count feel hurt for not until matters are fully discussed can the right way be revealed. The shining spark of truth cometh forth only after the clash of differing opinions. If, after discussion, a decision be carried unanimously, well and good; but if, the Lord forbid, differences of opinion should arise a majority of voices must prevail. . . . "The first condition is absolute love and harmony amongst the members of the As- sembly. They must be wholly free from estrangement and must manifest in them- selves the Unity of God, for they are the waves of one sea, the drops of one river, the stars of one heaven, the rays of one sun, the trees of one orchard, the flowers of one garden. Should harmony of thought and absolute unity be non-existent, that gather- ing shall be dispersed and that Assembly be brought to naught. The second condition: They must when coming together turn their faces to the Kingdom on High and ask aid from the Realm of Glory. They must then proceed with the utmost devotion, courtesy, dignity, care and moderation to express their views. They must in every matter search out the truth and not insist upon their own opinion, for stubbornness and persistence in one's views will lead ultimately to discord and wrangling and the truth will remain hidden. The honored members must with all freedom express their own thoughts, and it is in no wise permissible for one to belittle the thought of another, nay, he must with moderation set forth the truth, and should differences of opinion arise a majority of
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voices must prevail, and all must obey and submit to the majority. It is again not per- mitted that any one of the honored mem- bers object to or censure, whether in or out of the meeting, any decision arrived at pre- viously, though that decision be not right, for such criticism would prevent any de- cision from being enforced. In short, what- soever thing is arranged in harmony and with love and purity of motive, its result is light, and should the least trace of estrange- ment prevail the result shall be darkness upon darkness. ... If this be so regarded, that Assembly shall be of God, but other- wise it shall lead to coolness and alienation that proceed from the Evil One. Discus- sions must all be confined to spiritual mat- ters that pertain to the training of souls, the instruction of children, the relief of the poor, the help of the feeble throughout all classes in the world, kindness to all peoples, the diffusion of the fragrances of God and the exaltation of His Holy Word. Should they endeavor to fulfill these conditions the Grace of the Holy Spirit shall be vouch- safed unto them, and that Assembly shall become the center of the Divine blessings, the hosts of Divine confirmation shall come to their aid and they shall day by day re- ceive a new effusion of Spirit." 'ABDU'L- BAHA.
"The importance, nay the absolute neces- sity, of these local Assemblies is manifest when we realize that in the days to come they will evolve into the local House of Justice, and at present provide the firm foundation on which the structure of the Master's Will is to be reared in future.
"In order to avoid division and disruption, that the Cause may not fall a prey to con- flicting interpretations, and lose thereby its purity and pristine vigor, that its affairs may be conducted with efficiency and prompt- ness, it is necessary that every one (that is, every member of the Baha'i community) should conscientiously take an active part in the election of these Assemblies, abide by their decision, enforce their decree, and co- operate with them wholeheartedly in their task of stimulating the growth of the Move- ment throughout all regions. The members of these Assemblies, on their part, must dis- regard utterly their own likes and dislikes,
their personal interests and inclinations, and concentrate their minds upon those meas- ures that will conduce to the welfare and happiness of the Baha'i community and pro- mote the common weal." SHOGHI EF- FENDI, March 12, 1923.
"Let us recall His explicit and often- repeated assurance that every Assembly elected in that rarefied atmosphere of self- lessness and detachment is, in truth, ap- pointed of God, that its verdict is truly in- spired, that one and all should submit to its decision unreservedly and with cheerfulness." SHOGHI EFFENDI, February 23, 1924.
I. FUNCTIONS OF THE LOCAL SPIRITUAL ASSEMBLY
The various functions of the local Spir- itual Assembly, and its nature as a consti- tutional body, are duly set forth in Article VII of the By-Laws of the National Spir- itual Assembly, and are more definitely de- fined in the By-Laws of a local Spiritual Assembly approved by the National Spiritual Assembly and recommended by the Guard- ian. Each local Spiritual Assembly, and all members of the local Baha'i community, shall be guided and controlled by the pro- visions of those By-Laws.
II. MEETINGS OF THE LOCAL SPIRITUAL ASSEMBLY
In addition to its observance of the gen- eral functions vested in the institution of a Spiritual Assembly, each Spiritual Assembly has need of a procedure for the conduct of its meetings. The following items represent the outline of the parliamentary rules of procedure which the National Spiritual As- sembly has adopted and recommends to each and every local Spiritual Assembly through- out the United States and Canada.
Calling of Meetings
A meeting of the Spiritual Assembly is valid only when it has been duly called, that is, when each and every member has been informed of the time and place. The gen- eral practice is for the Assembly to decide
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upon some regular time and place for its meetings throughout the Baha'i year, and this decision when recorded in the Minutes is sufficient notice to the members. When the regular schedule cannot be followed, or the need arises for a special meeting, the secretary, on request by the chairman or any three members of the Spiritual Assembly, should send due notice to all the members.
Order of Business
Roll call by the Secretary (or Recording Secretary) .
Prayer.
Reading and approval of Minutes of pre- vious meetings.
Report of Secretary (or Corresponding Secretary) , including presentation of letters received by the Assembly since its last meeting, and of any and all recommendations duly adopted by the community at the last Nineteen Day Feast.
Report of Treasurer.
Report of Committees.
Unfinished business.
New business, including conferences with members of the community and with applicants for enrollment as members of the community.
Closing Prayer.
Conduct of Business
A Spiritual Assembly, in maintaining its threefold function of a body given (within the limits of its jurisdiction) an executive, a legislative and a judicial capacity, is charged with responsibility for initiating ac- tion and making decisions. Its meetings, therefore, revolve around various definite matters which require deliberation and col- lective decision, and it is incumbent upon the members, one and all, to address them- selves to the subject under discussion and not engage in general speeches of an irrele- vant character.
Every subject or problem before an As- sembly is most efficiently handled when the following process is observed: first, ascer- tainment and agreement upon the facts; second, agreement upon the spiritual or ad- ministrative Teachings which the question involves; third, full and frank discussion of
the matter, leading up to the offering of a resolution; and fourth, voting upon the reso- lution.
A resolution, or motion, is not subject to discussion or vote until duly made and sec- onded. It is preferable to have each resolu- tion clear and complete in itself, but when an amendment is duly made and seconded, the chairman shall call for a vote on the amendment first and then on the original motion. An amendment must be relevant to, and not contravene, the subject matter of the motion.
The chairman, or other presiding officer, has the same power and responsibility for discussion and voting upon motions as other members of the Assembly.
Discussion of any matter before the As- sembly may be terminated by a motion duly made, seconded and voted calling upon the chairman to put the matter to a vote or to proceed to the next matter on the agenda. The purpose of this procedure is to prevent any member or members from prolonging the discussion beyond the point at which full opportunity has been given all members to express their views.
When the Assembly has taken action upon any matter, the action is binding upon all members, whether present or absent from the meeting at which the action was taken. Individual views and opinions must be sub- ordinated to the will of the Assembly when a decision has been made. A Spiritual As- sembly is an administrative unit, as it is a spiritual unit, and therefore no distinction between "majority" and "minority" groups or factions can be recognized. Each mem- ber must give undivided loyalty to the institution to which he or she has been elected.
Any action taken by the Assembly can be reconsidered at a later meeting, on mo- tion duly made, seconded and carried. This reconsideration, according to the result of the consultation, may lead to a revision or the annulment of the prior action. If a ma- jority is unwilling to reconsider the prior action, further discussion of the matter by any member is improper.
The Assembly has a responsibility in fill- ing a vacancy caused by the inability of any member to attend the meetings. "It is only
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too obvious that unless a member can attend regularly the meetings of his local Assembly, it would be impossible for him to discharge the duties incumbent upon him, and to ful- fill his responsibilities as a representative of the community. Membership in a local Spir- itual Assembly carries with it, indeed, the obligation and capacity* to remain in close touch with local Baha'i activities, and ability to attend regularly the sessions of the As- sembly." SHOGHI EFFENDI, January 27, 1935.
The Spiritual Assembly, as a permanent body, is responsible for maintaining all its records, including Minutes of meetings, cor- respondence and financial records, through- out its existence as a Baha'i institution. Each officer, therefore, on completing his or her term of office, shall turn over to the Assembly all records pertaining to the busi- ness of the Assembly.
III. CONSULTATION WITH THE COMMUNITY
A. The institution of the Nineteen Day Feast provides the recognized and regular occasion for general consultation on the part of the community, and for consultation be- tween the Spiritual Assembly and the mem- bers of the community. The conduct of the period of consultation at Nineteen Day Feasts is a vital function of each Spiritual Assembly.
From Words of 'Abdu'1-Baha, "The Nine- teen Day Feast was inaugurated by the Bab and ratified by Baha'u'llah, in His Holy Book, the 'Aqdas,' so that people may gather together and outwardly show fellow- ship and love, that the Divine mysteries may be disclosed. The object is concord, that through this fellowship hearts may become perfectly united, and reciprocity and mutual helpfulness be established. Because the mem- bers of the world of humanity are unable to exist without being banded together, co- operation and helpfulness is the basis of hu- man society. Without the realization of these two great principles no great move- ment is pressed forward." London, Eng- land, December 29, 1912. (Quoted in BAHA'f NEWS No. 33.)
The Nineteen Day Feast has been de- scribed by the Guardian as the foundation of the World Order of BahaVllah. It is to be conducted according to the following program: the first part, entirely spiritual in character, is devoted to readings from Baha'i Sacred Writings; the second "part consists of general consultation on the affairs of the Cause. The third part is the material feast and social meeting of all the believers, and should maintain the spiritual nature of the Feast.
Baha'is should regard this Feast as the very heart of their spiritual activity, their participation in the mystery of the Holy Ut- terance, their steadfast unity one with an- other in a universality raised high above the limitations of race, class, nationality, sect, and personality, and their privilege of con- tributing to the power of the Cause in the realm of collective action.
Calendar of the Nineteen Day Feast
March 21 July 13 November 23
April 9 August 1 December 12
April 28 August 20 December 3 1
May 17 September 8 January 19
June 5 September 27 February 7
June 24 October 16 March 2 November 4
The Spiritual Assembly is responsible for the holding of the Nineteen Day Feast. If the Baha'i calendar for some adequate rea- son cannot be observed, the Assembly may arrange to hold a Feast at the nearest possi- ble date.
Only members of the Baha'i community, and visiting Baha'is from other communi- ties, may attend these meetings, but young people of less than twenty-one years of age, who have studied the Teachings and de- clared their intention of joining the com- munity on reaching the age of twenty-one, may also attend.
Regular attendance at the Nineteen Day Feast is incumbent upon every Baha'i, ill- ness or absence from the city being the only justification for absence. Believers are ex- pected to arrange their personal affairs so as to enable them to observe the Baha'i cal- endar.
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Order of Business for the Consultation Period
The chairman or other appointed repre- sentative of the Spiritual Assembly presides during the period of consultation.
The Spiritual Assembly reports to the community whatever communications have been received from the Guardian and the National Spiritual Assembly, and provides opportunity for general discussion.
The Assembly likewise reports its own ac- tivities and plans, including committee ap- pointments that may have been made since the last Feast, the financial report, arrange- ments made for public meetings, and in gen- eral share with the community all matters that concern the Faith. These reports are to be followed by general consultation.
A matter of vital importance at this meet- ing is consideration of national and interna- tional Baha'i affairs, to strengthen the ca- pacity of the community to cooperate in promotion of the larger Baha'i interests and to deepen the understanding of all believers concerning the relation of the local com- munity to the Baha'i World Community.
Individual Baha'is are to find in the Nine- teen Day Feast the channel through which to make suggestions and recommendations to the National Spiritual Assembly. These recommendations are offered first to the local community, and when adopted by the com- munity come before the local Assembly, which then may in its discretion forward the recommendation to the National Spir- itual Assembly accompanied by its own con- sidered view.
Provision is to be made for reports from committees, with discussion of each report. Finally, the meeting is to be open for sug- gestions and recommendations from individ- ual believers on any matter affecting the Cause.
The local Baha'i community may adopt by majority vote any resolution which it wishes collectively to record as its advice and recommendation to the Spiritual As- sembly.
Upon each member of the community lies the obligation to make his or her utmost contribution to the consultation, the ideal being a gathering of Baha'is inspired with
one spirit and concentrating upon the one aim to further the interests of the Faith.
The Secretary of the Assembly records each resolution adopted by the community, as well as the various suggestions advanced during the meeting, in order to report these to the Spiritual Assembly for its considera- tion. Whatever action the Assembly takes is to be reported at a later Nineteen Day Feast.
Matters of a personal nature should be brought before the Spiritual Assembly and not to the community at the Nineteen Day Feast. Concerning the attitude with which believers should come to these Feasts, the Master has said, "You must free yourselves from everything that is in your hearts, be- fore you enter." (Baha'i News Letter of the N. S. A. of Germany and Austria, Decem- ber, 1934.)
B. The Annual Meeting on April 21, called for the election of the Spiritual Assembly, provides the occasion for the presentation of annual reports by the Assembly and by all its Committees.
The chairman of the outgoing Assembly presides at this meeting.
The order of Business includes: Reading of the call of the meeting, reading of ap- propriate Baha'i passages bearing upon the subject of the election, appointment of tell- ers, distribution of ballots, prayers for the spiritual guidance of the voters, the election, presentation of annual reports, tellers' report of the election, approval of the tellers' re- port.
C. The Annual Meeting for the election of Convention delegate (or delegates) is like- wise presided over by the Assembly chair- man, and except for the annual reports the Order of Business is similar to that observed at the meeting held each April 21. It is preferable for the Spiritual Assembly to ar- range a special meeting for the election of delegates, and not to hold this election during the consultation period of a Nineteen Day Feast.
D. In addition to these occasions for gen- eral consultation, the Spiritual Assembly is to give consultation to individual believers whenever requested.
During such consultation with individual believers, the Assembly should observe the
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following principles: the impartiality of each of its members with respect to all matters under discussion; the freedom of the indi- vidual Baha'i to express his views, feelings and recommendations on any matter affect- ing the interests of the Cause, the confiden- tial character of this consultation, and the principle that the Spiritual Assembly does not adopt any resolution or make any final decision, until the party or parties have withdrawn from the meeting.
Appeals from decisions of a local Spiritual Assembly are provided for in the By-Laws and the procedure fully described in a state- ment published in BAHA'I NEWS, February, 1933.
When confronted with evidences of unhappiness, whether directed against the Assembly or against members of the com- munity, the Spiritual Assembly should real- ize that its relationship to the believers is not merely that of a formal constitutional body but also that of a spiritual institution called upon to manifest the attributes of courtesy, patience and loving insight. Many condi- tions are not to be remedied by the exercise of power and authority but rather by a sym- pathetic understanding of the sources of the difficulty in the hearts of the friends. As 'Abdu'1-Baha has explained, some of the people are children and must be trained, some are ignorant and must be educated, some are sick and must be healed. Where, however, the problem is not of this order but represents flagrant disobedience and disloy-
alty to the Cause itself, in that case the As- sembly should consult with the National Spiritual Assembly concerning the necessity for disciplinary action.
Members of the Baha'i community, for their part, should do their utmost by prayer and meditation to remain always in a posi- tive and joyous spiritual condition, bearing in mind the Tablets which call upon Baha'is to serve the world of humanity and not waste their precious energies in negative complaints.
IV. BAHA'I ANNIVERSARIES, FESTIVALS AND DAYS OF FASTING
The Spiritual Assembly, among its vari- ous duties and responsibilities, will provide for the general observance by the local com- munity of the following Holy Days:
Feast of Ridvan (Declaration of Baha'- u'llah) April 21-May 2, 1863.
Declaration of the Bab, May 23, 1844.
Ascension of BahaVllah, May 29, 1892.
Martyrdom of the Bab, July 9, 1850.
Birth of the Bab, October 20, 1819.
Birth of BahaVllah, November 12, 1817.
Day of the Covenant, November 26.
Ascension of 'Abdu'1-Baha, November 28, 1921.
Period of the Fast, nineteen days begin- ning March 2.
Feast of Naw-Ruz (Baha'i New Year), March 21.
THE ANNUAL BAHA'f CONVENTION
A Statement by the National Spiritual Assembly (Approved by the Guardian)
Despite the repeated explanations given by the Guardian on this subject, there seems to exist each year, prior to and also during the Convention period, some misunderstand- ing as to the nature of the Annual Meeting.
In order to establish a definite standard of Convention procedure, the following state- ment has been approved and adopted, and in accordance with the vote taken by the National Assembly, a copy of the statement is placed in the hands of the presiding officer of the Convention to control the Conven-
tion procedure, after being read to the dele- gates by the officer of the National Spiritual Assembly by whom the Convention is con- vened. 1
"The delegates present at this Annual Baha'i Convention are called upon to render a unique, a vital service to the Faith of Baha'u'llah. Their collective functions and
1 This reference to "being read to the delegates" was in connection with the 1934 Convention only. The statement is here published for the general in- formation of the believers.
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responsibilities are not a matter of arbitrary opinion, but have been clearly described by the Guardian of the Cause. If civil govern- ments have found it necessary to adopt the doctrine that 'ignorance of the law is no excuse,' how much more essential it is for Baha'is, individually and collectively, to base their responsible actions upon thorough com- prehension of the fundamental principles which underlie that Administrative Order which in its maturity is destined to become the World Order of Bahd'u'llah.
"Considerable confusion would have been avoided at Conventions held during the past three years had the delegates, and all mem- bers of the National Spiritual Assembly it- self, given sufficient consideration to the fact that BAHA'i NEWS of February, 1930, contained an explanation of the Annual Convention which had been prepared by the National Spiritual Assembly, submitted to Shoghi Effendi, and definitely approved by him. It is because this statement of four years ago has gone unnoticed that successive Conventions, acting upon some matters as a law unto themselves, have inadvertently contravened the Guardian's clear instruc- tions.
"The National Spiritual Assembly now calls attention to two specific portions of the 1930 statement approved by the Guard- ian which have been neglected in subsequent Conventions: first, the ruling that non-dele- gates do not possess the right to participate in Convention proceedings; and, second, that the time of the election of members of the National Spiritual Assembly shall be fixed in the Agenda at such a time as to allow the outgoing Assembly full time to report to the delegates, and to allow the incoming Assembly to have full consultation with the assembled delegates. It is surely evident that a procedure or principle of action once au- thorized by the Guardian is not subject to alteration by any Baha'i body or individual believer to whom the procedure directly ap- plies.
"In order to remove other sources of mis- understanding, the National Spiritual As- sembly now feels it advisable to point out that the Guardian's letters on the subject of the Convention, received and published in BAHA'I NEWS this year, 1 do not, as some be-
lievers seem to feel, organically change the character and function of the Annual Meet- ing, but reaffirm and strengthen instructions and explanations previously given. In the light of all the Guardian's references to this subject, compiled and published by the Na- tional Spiritual Assembly in BAHA'! NEWS of November, 1933 and February, 1934, the following brief summary has been prepared and is now issued with the sole purpose of contributing to the spiritual unity of the chosen delegates here present:
"1. The Annual Baha'i Convention has two unique functions to fulfill, discussion of current Baha'i matters and the election of the National Spiritual Assembly. The discussion should be free and untrammeled, the election carried on in that spirit of prayer and meditation in which alone every delegate can render obedience to the Guard- ian's expressed wish. After the Convention is convened by the Chairman of the Na- tional Spiritual Assembly, and after the roll call is read by the Secretary of the Assem- bly, the Convention proceeds to the election of its chairman and Secretary by secret bal- lot and without advance nomination, ac- cording to the standard set for all Baha'i elections.
"2. Non-delegates may not participate in Convention discussion.' All members of the National Spiritual Assembly may participate in the discussion, but only those members who have been elected delegates may vote on any matter brought up for vote during the proceedings.
"3. The outgoing National Spiritual As- sembly is responsible for rendering reports of its own activities and of those carried on by its committees during the past year. The annual election is to be held at a point mid- way during the Convention sessions, so that the incoming Assembly may consult with the delegates.
"4. The Convention is free to discuss any Baha'i matter, in addition to those treated in the annual reports. The Convention is responsible for making its own rules of pro- cedure controlling discussion; for example, concerning any limitations the delegates may find it necessary to impose upon the time
February, 1934.
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allotted to or claimed by any one delegate. The National Assembly will maintain the rights of the delegates to confer freely and fully, free from any restricted pressure, in the exercise of their function.
"5. The Convention as an organic body is limited to the actual Convention period. It has no function to discharge after the close of the sessions except that of electing a member or members to fill any vacancy that might arise in the membership of the National Spiritual Assembly during the year.
"6. The Convention while in session has no independent legislative, executive or ju- dicial function. Aside from its action in electing the National Spiritual Assembly, its discussions do not represent actions but recommendations which shall, according to the Guardian's instructions, be given con- scientious consideration by the National As- sembly.
"7. The National Spiritual Assembly is the supreme Baha'i administrative body within the American Baha'i community, and its ju- risdiction continues without interruption during the Convention period as during the remainder of the year, and independently of the individuals composing its membership. Any matter requiring action of legislative, executive or judicial nature, whether arising during the Convention period or at any other time, is to be referred to the National Spir- itual Assembly. The National Assembly is
responsible for upholding the administrative principles applying to the holding of the An- nual Convention as it is for upholding all other administrative principles. If, there- fore, a Convention departs from the prin- ciples laid down for Conventions by the Guardian, and exceeds the limitations of function conferred upon it, in that case, and in that case alone, the National Spiritual Assembly can and must intervene. It is the National Spiritual Assembly, and not the Convention, which is authorized to decide when and why such intervention is required.
"8. The National Spiritual Assembly feels that it owes a real duty to the delegates, and to the entire body of believers, in presenting any and all facts that may be required in order to clarify matters discussed at the Convention. There can be no true Baha'i consultation at this important meeting if any incomplete or erroneous view should prevail.
"9. The National Assembly in adopting and issuing this statement does so in the sin- cere effort to assure the constitutional free- dom of the Convention to fulfill its high mission. The path of true freedom lies in knowing and obeying the general principles given to all Baha'i s for the proper conduct of their collective affairs. While the entire world plunges forward to destruction, it is the responsibility of the National Spiritual Assembly to uphold that Order on which peace and security solely depends."
THE NON-POLITICAL CHARACTER OF THE BAHA'f FAITH
A Statement Prepared by the National Spiritual Assembly in Response to the Request for Clarification of the Subject Voiced by the 1933 Annual Convention
It is the view of the National Spiritual As- sembly that the Guardian's references to the non-political character of the Baha'i Faith, when studied as a whole, are so clear that they can be fully grasped by all believers and rightly applied by all Local Spiritual Assemblies to any problems they may en- counter. Should special circumstances arise, however, the National Assembly will make every effort to assist any Local Assembly to arrive at fuller understanding of this im- portant subject.
The first reference to consider is taken
from the letter written by Shoghi Effendi on March 21, 1932, published under the title of "The Golden Age of the Cause of Baha'- u'llah."
"I feel it, therefore, incumbent upon me to stress, now that the time is ripe, the im- portance of an instruction which, at the present stage of the evolution of our Faith, should be increasingly emphasized, irrespec- tive of its application to the East or to the West. And this principle is no other than that which involves the non-participation by the adherents of the Faith of Baha'u'llah,
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whether in their individual capacities or col- lectively as local or national Assemblies, in any form of activity that might be inter- preted, either directly or indirectly, as an interference in the political affairs of any par- ticular government.
"Let them refrain from associating them- selves, whether by word or by deed, with the political pursuits of their respective na- tions, with the policies of their governments and the schemes and programs of parties and factions. In such controversies they should assign no blame, take no side, further no de- sign, and identify themselves with no system prejudicial to the best interests of that world- wide Fellowship which it is their aim to guard and foster. Let them beware lest they allow themselves to become the tools of unscrupu- lous politicians, or to be entrapped by the treacherous devices of the plotters and the perfidious among their countrymen. Let them so shape their lives and regulate their conduct that no charge of secrecy, of fraud, of bribery or of intimidation may, however ill-founded, be brought against them. . . . It is their duty to strive to distinguish, as clearly as they possibly can, and if needed with the aid of their elected representatives, such posts and functions as are either diplo- matic or political, from those that are purely administrative in character, and which un- der no circumstances are affected by the changes and chances that political activities and party government, in every land, must necessarily involve. Let them affirm their unyielding determination to stand, firmly and unreservedly, for the way of Baha'u- 'llah, to avoid the entanglements and bicker- ings inseparable from the pursuits of the politician, and to become worthy agencies of that Divine Polity which incarnates God's immutable Purpose for all men. . . .
"Let them proclaim that in whatever country they reside, and however advanced their institutions, or profound their desire to enforce the laws and apply the principles enunciated by BahaVllah, they will, unhesi- tatingly, subordinate the operation of such laws and the application of such principles to the requirements and legal enactments of their respective governments. Theirs is not the purpose, while endeavoring to conduct and perfect the administrative affairs of
their Faith, to violate, under any circum- stances, the provisions of their country's constitution, much less to allow the ma- chinery of their administration to supersede the government of their respective coun- tries."
This instruction raised the question whether believers should vote in any pub- lic election. A Tablet revealed by 'Abdu'l- Baha to Mr. Thornton Chase was sent to the Guardian, and the following reply was received, dated January 26, 1933:
"The Guardian fully recognizes the au- thenticity and controlling influence of this instruction from 'Abdu'1-Baha upon the question. He, however, feels under the re- sponsibility of stating that the attitude taken by the Master (that is, that American citi- zens are in duty bound to vote in public elections) implies certain reservations. He, therefore, lays it upon the individual con- science to see that in following the Master's instructions no Baha'i vote for an officer nor Baha'i participation in the affairs of the Re- public shall involve acceptance by that in- dividual of a program or policy that con- travenes any vital principle, spiritual or social, of the Faith." The Guardian added to this letter the following postscript: "I feel it incumbent upon me to clarify the above statement, written in my behalf, by stating that no vote cast, or office under- taken, by a Baha'i should necessarily consti- tute acceptance, by the voter or office holder, of the entire program of any political party. No Baha'i can be regarded as either a Re- publican or Democrat, as such. He is, above all else, the supporter of the principles enunciated by BahaVllah, with which, I am firmly convinced, the program of no politi- cal party is completely harmonious."
In a letter dated March 16, 1933, the Guardian sent these further details:
"As regards the non-political character of the Baha'i Faith, Shoghi Effendi feels that there is no contradiction whatsoever between the Tablet (to Thornton Chase, referred to above) and the reservations to which he has referred. The Master surely never desired the friends to use their influ- ence towards the realization and promotion of policies contrary to any of the principles of the Faith. The friends may vote, if they
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can do it, without identifying themselves with one party or another. To enter the arena of party politics is surely detrimental to the best interests of the Faith and will harm the Cause. It remains for the indi- viduals to so use their right to vote as to keep aloof from party politics, and always bear in mind that they are voting on the merits of the individual, rather than because he belongs to one party or another. The
matter must be made perfectly clear to the individuals, who will be left free to exercise their discretion and judgment. But if a certain person' does enter into party politics and labors for the ascendancy of one party over another, and continues to do it against the expressed appeals, and warnings of the Assembly, then the Assembly has the right to refuse him the right to vote in Baha'i elections."
CONCERNING MEMBERSHIP IN NON-BAHA'f RELIGIOUS ORGANIZATIONS
The instruction written by Shoghi Ef- fendi concerning membership in non-Baha'i religious organizations, published in the July, 1935, number of BAHA'I NEWS, has brought forth some interesting and important com- munications from local Spiritual Assemblies and also from individual believers, to all of which the National Spiritual Assembly has given careful and sympathetic attention.
The National Assembly itself, on receiv- ing that instruction, made it the subject of extensive consultation, feeling exceedingly responsible for its own understanding of the Guardian's words and anxious to contribute to the understanding of the friends.
In October, 1935, the Assembly sent in reply to some of these communications a general letter embodying its thoughts on the subject, and a copy of that letter was for- warded to Shoghi Effendi for his approval and comment. His references to its con- tents, made in letters addressed to the Na- tional Spiritual Assembly on November 29 and December 11, 1935, are appended to this statement.
Now that Shoghi Eflfendi's approval has been received, the National Assembly feels it desirable to publish, for the information of all the American believers, the substance of the October letter.
While so fundamental an instruction is bound to raise different questions corre- sponding to the different conditions exist- ing throughout the Baha'i community, the most important consideration is our collec- tive need to grasp the essential principle un- derlying the new instruction, and our ca- pacity to perceive that the position which
the Guardian wishes us to take in regard to church membership is a necessary and inevi- table result of the steady development of the World Order of Baha'u'llah.
This essential principle is made clear when we turn to Shoghi Eflfendi's further refer- ence to the subject as published in BAHA'I NEWS for October, 1935 words written by the Guardian's own hand.
In the light of these words, it seems fully evident that the way to approach this in- struction is in realizing the Faith of Baha'- u'llah as an ever-growing organism des- tined to become something new and greater than any of the revealed religions of the past. Whereas former Faiths inspired hearts and illumined souls, they eventuated in for- mal religions with an ecclesiastical organi- zation, creeds, rituals and churches, while the Faith of Baha'u'llah, likewise renewing man's spiritual life, will gradually produce the institutions of an ordered society, ful- filling not merely the function of the churches of the past but also the function of the civil state. By this manifestation of the Divine Will in a higher degree than in former ages, humanity will emerge from that immature civilization in which church and state are separate and competitive in- stitutions, and partake of a true civilization in which spiritual and social principles are at last reconciled as two aspects of one and the same Truth.
No Bah&'i can read the successive World Order letters sent us by Shoghi EflFendi with- out perceiving that the Guardian, for many years, has been preparing us to understand and appreciate this fundamental purpose
THE WORLD ORDER OF BAHA'U'LLAH
247
and mission of the Revelation of BahaVllah, Even when the Master ascended, we were for the most part still considering the Baha'i Faith as though it were only the "return of Christ" and failing to perceive the entirely new and larger elements latent in the Teachings of BahaVllah.
Thus, in the very first of the World Or- der letters, written February 27th, 1929, Shoghi Effendi said: "Who, I may ask, when viewing the international character of the Cause, its far-flung ramifications, the in- creasing complexity of its affairs, the di- versity of its adherents, and the state of confusion that assails on every side the in- fant Faith of God, can for a moment ques- tion the necessity of some sort of admin- istrative machinery that will insure, amid the storm and stress of a struggling civili- zation, the unity of the Faith, the preserva- tion of its identity, and the protection of its interests?"
Although for five years the Guardian had been setting forth the principles of Baha'i Administration in frequent letters, in 1927 he apparently felt it necessary to overcome some doubts here and there as to the validity of the institutions the Master bequeathed to the Baha'i s in His Will and Testament. The series of World Order letters, however, goes far beyond the point of defending and ex- plaining their validity as an essential ele- ment in the Faith of BahaVllah the Guardian vastly extended the horizon of our understanding by making it clear that the Administrative Order, in its full develop- ment, is to be the social structure of the future civilization.
Thus, in that same letter quoted above, he wrote: "Not only will the present-day Spiritual Assemblies be styled differently in future, but will be enabled also to add to their present functions those powers, duties, and prerogatives necessitated by the recog- nition of the Faith of BahaVllah, not merely as one of the recognized religious systems of the world, but as the State Re- ligion of an independent and Sovereign Power. And as the Baha'i Faith permeates the masses of the peoples of East and West, and its truth is embraced by the majority of the peoples of a number of the Sovereign States of the world, will the Universal House
of Justice attain the plenitude of its power, and exercise, as the supreme organ of the Baha'i Commonwealth, all the rights, the duties, and responsibilities incumbent upon the world's future super-state."
This passage stands as the keystone in the noble structure which Shoghi Effendi has raised in his function as interpreter of the Teachings of BahaVllah. The Master de- veloped the Cause to the point where this social Teaching, always existent in the Tab- lets of BahaVllah, could be explained to the believers and given its due significance as the fulfillment of Baha'i evolution. As the Guardian expressed it: "That Divine Civili- zation, the establishment of which is the primary mission of the Baha'i Faith." ("World Order of BahaVllah," pp. 3-4.)
For us these words mean that a Baha'i is not merely a member of a revealed Religion, he is also a citizen in a World Order even though that Order today is still in its in- fancy and still obscured by the shadows thrown by the institutions, habits and atti- tudes derived from the past. But since the aim and end has been made known, our devotion and loyalty must surely express itself, not in clinging to views and thoughts emanating from the past, but in pressing forward in response to the needs of the new creation.
That true devotion, which consists in conscious knowledge of the "primary mis- sion," and unified action to assist in bring- ing about its complete triumph, recognizes that a Baha'i today must have singleness of mind as of aim, without the division arising when we stand with one foot in the Cause and one foot in the world, attempting to reconcile diverse elements which the Mani- festation of God Himself has declared to be irreconcilable.
The principle underlying the Guardian's instruction about membership in non-Baha'i religious bodies has already been emphasized by Shoghi Effendi in another connection the instruction about the non-political char- acter of the Faith which he incorporated in his letter entitled "The Golden Age of the Cause of BahdVllah." For example: "I feel it, therefore, incumbent upon me to stress, now that the time is ripe, the importance of an instruction which, at the present stage
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THE BAHA'f WORLD
of the evolution of our Faith, should be increasingly emphasized, irrespective of its application to the East or to the West. And this principle is no other than that which involves the non-participation by the ad- herents of the Faith of BahaVllah, whether in their individual capacities or collectively as local or national Assemblies, in any form of activity that might be interpreted, either directly or indirectly, as an interference in the political affairs of any particular govern- ment."
Again, when the question was raised as to membership in certain non-Baha'i organiza- tions not directly religious or political in character, the Guardian replied: "Regarding association with the World Fellowship of Faiths and kindred Societies, Shoghi Effendi wishes to reaffirm and elucidate the general principle that Baha'i elected representatives as well as individuals should refrain from any act or word that would imply a depar- ture from the principles, whether spiritual, social or administrative, established by Ba- haVllah. Formal affiliation with and ac- ceptance of membership in organizations whose programs or policies are not wholly reconcilable with the Teachings is of course out of the question." (BAHA'I NEWS, August, 1933.)
Thus, not once but repeatedly the Guard- ian has upheld the vital principle underlying every type of relationship between Baha'is and other organizations, namely, that the Cause of BahaVllah is an ever-growing organism, and as we begin to realize its universality our responsibility is definitely es- tablished to cherish and defend that univer- sality from all compromise, all admixture with worldly elements, whether emanating from our own habits rooted in the past or from the deliberate attacks imposed by ene- mies from without.
It will be noted that in the instruction published in July, 1935, BAHA'I NEWS, the Guardian made it clear that the principle involved is not new and unexpected, but rather an application of an established prin- ciple to a new condition. "Concerning mem- bership in non-Baha'i religious associations, the Guardian wishes to re-emphasize the general principle already laid down in his communications to your Assembly and also
to the individual believers that no Baha'i who wishes to be a whole-hearted and sin- cere upholder of the distinguishing principles of the Cause can accept full membership in any non-Baha'i ecclesiastical organi- zation. . . . For it is only too obvious that in most of its fundamental assumptions the Cause of BahaVllah is completely at vari- ance with outworn creeds, ceremonies and institutions. . . . During the days of the Master the Cause was still in a stage that made such an open and sharp dissociation between it and other religious organizations, and particularly the Muslim Faith, not only inadvisable but practically impossible to es- tablish. But since His passing events throughout the Baha'i world, and particu- larly in Egypt where the Muslim religious courts have formally testified to the inde- pendent character of the Faith, have de- veloped to a point that has made such an assertion of the independence of the Cause not only highly desirable but absolutely es- sential."
To turn now to the Guardian's words published in October BA&A'I NEWS: "The separation that has set in between the in- stitutions of the Baha'i Faith and the Islamic ecclesiastical organizations that oppose it . . . imposes upon every loyal upholder of the Cause the obligation of refraining from any word or action that might prejudice the position which our enemies have ... of their own accord proclaimed and established. This historic development, the beginnings of which could neither be recognized nor even anticipated in the years im- mediately preceding 'Abdu'l-Baha's passing, may be said to have signalized the Formative Period of our Faith and to have paved the way for the consolidation of its administra- tive order. . . . Though our Cause unre- servedly recognizes the Divine origin of all the religions that preceded it and upholds the spiritual truths which lie at their very core and are common to them all, its in- stitutions, whether administrative, religious or humanitarian, must, if their distinctive character is to be maintained and recog- nized, be increasingly divorced from the outworn creeds, the meaningless ceremonials and man-made institutions with which these religions are at present identified. Our ad-
THE WORLD ORDER OF BAHA'U'LLAH
249
versaries in the East have initiated the strug- gle. Our future opponents in the West will, in their turn, arise and carry it a stage fur- ther. Ours is the duty, in anticipation of this inevitable contest, to uphold unequivo- cally and with undivided loyalty the in- tegrity of our Faith and demonstrate the distinguishing features of its divinely ap- pointed institutions."
Nothing could be clearer or more em- phatic. These words, asserting again the es- sential universality of the Cause, likewise repeat and renew the warning that the or- ganized religions, even in America, will be- come bitterly hostile to the Faith of Baha'- u'llah, denounce and oppose it, and seek its destruction in vain effort to maintain their own "outworn creeds" and material power. Informed of this inevitable development, can a Baha'i any longer desire to retain a connection which, however liberal and pleas- ing it now seems, is a connection with a potential foe of the Cause of God? The Guardian's instruction signifies that the time has come when all American believers must become fully conscious of the implications of such connections, and carry out their loy- alty to its logical conclusion.
Shoghi Effendi's latest words are not merely an approval of the foregoing state- ment, but a most helpful elucidation of some of the problems which arise when the friends turn to their local Assemblies for specific advice under various special circumstances.
"The explanatory statement in connec- tion with membership in non-Baha'i re- ligious organizations is admirably conceived, convincing and in full conformity with the principles underlying and implied in the un- folding world order of Baha'u'llah." (No- vember 29, 1933.)
"The Guardian has carefully read the copy of the statement you had recently pre- pared concerning non -membership in non- Baha'i religious organizations, and is pleased to realize that your comments and expla- nations are in full conformity with his views on the subject. He hopes that your letter will serve to clarify this issue in the minds of all the believers, and to further convince them of its vital character and importance in the present stage of the evolution of the Cause.
". . . In this case, 1 as also in that of suf- fering believers, the Assemblies, whether local or national, should act tactfully, pa- tiently and in a friendly and kindly spirit. Knowing how painful and dangerous it is for such believers to repudiate their former allegiances and friendships, they should try to gradually persuade them of the wisdom and necessity of such an action, and instead of thrusting upon them a new principle, to make them accept it inwardly, and out of pure conviction and desire. Too severe and immediate action in such cases is not only fruitless but actually harmful. It alienates people instead of winning them to the Cause.
"The other point concerns the advisabil- ity of contributing to a church. In this case also the friends must realize that contribu- tions to a church, especially when not reg- ular, do not necessarily entail affiliation. The believers can make such offerings, occasion- ally, and provided they are certain that while doing so they are not connected as mem- bers of any church. There should be no confusion between the terms affiliation and association. While affiliation with ecclesi- astical organizations is not permissible, asso- ciation with them should not only be tol- erated but even encouraged. There is no better way to demonstrate the universality of the Cause than this. Baha'u'llah, indeed, urges His followers to consort with all re- ligions and nations with utmost friendliness and love. This constitutes the very spirit of His message to mankind." (December 11, 1935.)
The National Spiritual Assembly trusts that the subject will receive the attention of local Assemblies and communities, and that in the light of the foregoing explana- tions the friends will find unity and agree- ment in applying the instruction to what- ever situations may arise. In teaching new believers let us lay a proper foundation so that their obedience will be voluntary and assured from the beginning of their enroll- ment as Baha'is. In our attitude toward the older believers who are affected by the in- struction let us act with the patience and kindliness the Guardian has urged.
1 A special case involving an aged believer, afflicted with illness, for whom severance of church relations might have been too great a shock.
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THE BAHA'f WORLD
BAHA'fS AND WAR
A Statement by the National Spiritual Assembly l
One of the chief responsibilities of Baha'is in this transitional era is to grasp the prin- ciple upon which rests their loyalty to the Faith of BahaVllah in relation to their duty toward their civil government. This prob- lem arises in its most difficult form in con- nection with our individual and collective attitude toward war.
Nothing could be more powerful than the Baha'i teachings on the subject of Peace. Not only does BahaVllah confirm the teachings of all former Manifestations which uphold amity and fellowship between individual human beings, and the supremacy of love as the end and aim of mutual inter- course and association, but He likewise ex- tends the divine law of Peace to govern- ments and rulers, declaring to them that they are called upon to establish Peace and Justice upon earth, and uproot forever the dire calamity of international war.
Despite His Revelation, a most agonizing and excruciating conflict raged in Europe for four years, and since that war many other wars and revolutions have dyed the earth, while at present the heaven of human hope is black with the approach of a final world-shaking catastrophe.
What wonder that faithful Baha'is, ab- horring and detesting war as insane repudia- tion of divine law, as destroyer of life and ruin of civilization, should now, in these fateful days, ponder how they may save their loved ones from the calamity of the battle- field, and how they may contribute their utmost to any and every effort aimed at the attainment of universal Peace?
Conscious of these heart-stirrings, and mindful of its responsibility toward all American believers, and particularly that ra- diant youth which would first of all be sac- rificed in the event of a declaration of war by the government, the National Spiritual Assembly wishes to express its view upon the matter, in the hope that the result of its study of the Teachings and of the Guard- ian's explanations will assist in bringing a unity of opinion and a clarification of thought among the friends.
Concerning the duty of Baha'i s to their government, we have these words, written by Shoghi Effendi on January 1, 1929 (see "Bah'i Administration," page 152): "To all these (that is, restrictive measures of the Soviet regime) the followers of the Faith of Baha'u'llah have with feelings of burning agony and heroic fortitude unanimously and unreservedly submitted, ever mindful of the guiding principle of Baha'i conduct that in connection with their administrative activi- ties, no matter how grievously interference with them might affect the course of the extension of the Movement, and the suspen- sion of which does not constitute in itself a departure from the principle of loyalty to their Faith, the considered judgment and authoritative decrees issued by their respon- sible rulers must, if they be faithful to BahaVllah's and 'Abdu'l-Baha's express in- junctions, be thoroughly respected and loy- ally obeyed. In matters, however, that vi- tally affect the integrity and honor of the Faith of Baha'u'llah, and are tantamount to a recantation of their faith and repudiation of their innermost belief, they are convinced, and are unhesitatingly prepared to vindicate by their life-blood the sincerity of their con- viction, that no power on earth, neither the arts of the most insidious adversary nor the bloody weapons of the most tyrannical op- pressor, can ever succeed in extorting from them a word or deed that might tend to stifle the voice of their conscience or tarnish the purity of their faith."
In view of the fact that early Christians were persecuted because they refused to render military service, the question might be raised whether the above statement means that the Guardian includes refusal to bear arms as one of those matters which "vitally affect the integrity and honor of the Faith . . . and are tantamount to a recantation of their faith and repudiation of their inner-
1 "The Guardian has carefully read the N. S. A.'s statement on the Baha'i attitude toward war, and approves of its circulation among the believers." Shoghi Effendi, through his secretary, Haifa, Janu- ary 10, 1936.
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most belief" a question the more important in that the early Christians preferred perse- cution to military service.
The answer to this question is that the Guardian instructs us that the obligation to render military duty placed by governments upon their citizens is a form of loyalty to one's government which the Baha'i must ac- cept, but that the believers can, through their National Assembly, seek exemption from active army duty provided their gov- ernment recognizes the right of members of religious bodies making peace a matter of conscience to serve in some non-combatant service rather than as part of the armed force.
The National Spiritual Assembly has in- vestigated carefully this aspect of the situa- tion, and has found that, whereas the gov- ernment of the United States did, in the last war, provide exemption from military duty on religious grounds, nevertheless this exemption was part of the Statutes bearing directly upon that war, and with the cessa- tion of hostilities the exemption lapsed. In other words, there is today no basis on which any Baha'i may be exempted from military duty in a possible future conflict. The National Assembly, consequently, can- not at present make any petition for exemp- tion of Baha'is from war service, for such petitions must be filed with reference to some specific Act or Statute under which exemp- tion can be granted. The Assembly under- stands that, in the event of war, there will be some kind of provision for exemption en- acted, but as far as Baha'is are concerned, no steps can be taken until this government de- clares itself in a state of war.
This explanation, it is hoped, will satisfy those who for some years have been urging that protection be secured for American Baha'i youth.
On the other hand it must be pointed out that it is no part of our teaching program to attract young people to the Cause merely
in order to take advantage of any exemption that may later on be officially obtained for duly enrolled Baha'is. The only justifiable reason for joining this Faith is because one realizes that it is a divine Cause and is ready and willing to accept whatever may befall a believer on the path of devotion. The perse- cutions which have been inflicted upon Ba- ha'is so frequently make it clear that the path of devotion is one of sacrifice and not of ease or special privilege.
Another question encountered here and there among believers is what can Baha'is do to work for Peace? Outside the Cause we see many organizations with peace programs, and believers occasionally feel that it is their duty to join such movements and thereby work for a vital Baha'i principle.
It is the view of the National Spiritual Assembly that activity in and for the Cause itself is the supreme service to world peace. The Baha'i community of the world is the true example of Peace. The Baha'i principles are the only ones upon which Peace can be established. Therefore, by striving to en- large the number of declared believers, and broadcasting the Teachings of Baha'u'llah, we are doing the utmost to rid humanity of the scourge of war. Of what use to spend time and money upon incomplete human programs when we have the universal pro- gram of the Manifestation of God? The firm union of the Baha'is in active devotion to the advancement of their own Faith this is our service to Peace, as it is our service to all other human needs economic justice, race amity, religious unity, etc, Let non-believers agitate for disarmament and circulate peti- tions for this and that pacifist aim a Baha'i truly alive in this Faith will surely prefer to base his activities upon the foundation laid by Baha'u'llah, walk the path which the Master trod all His days, and heed the appeals which the Guardian has given us to initiate a new era in the public teaching of the Message.
THE WORLD ORDER OF BAHA'U'LLAH
253
THE WILL AND TESTAMENT OF ABDU L-BAHA
Excerpts Made by the National Spiritual Assembly of the Bahd'is of the
United States and Canada, by Direction of Shoghi Effendi,
Guardian of the Bahd'i Faith
INTERPRETATIONS OF THE WILL AND TESTAMENT
Center of the Covenant the Interpreter of His Word a Covenant so firm and mighty that from the beginning of time until the present day no religious Dispen- sation hath produced its like. 'Abdu'l- Bahd. ("The Dispensation of BahaVllah," page 44.)
'Abdu'1-Baha, Who incarnates an institu- tion for which we can find no parallel what- soever in any of the world's recognized reli- gious systems, may be said to have closed the Age to which He Himself belonged and opened the one in which we are now labor- ing. His Will and Testament should thus be regarded as the perpetual, the indissoluble link which the mind of Him Who is the Mystery of God has conceived in order to in- sure the continuity of the three ages that constitute the component parts of the Baha'i Dispensation. . . ,
The creative energies released by the Law of BahaVllah, permeating and evolving within the mind of 'Abdu'1-Baha, have, by their very impact and close interaction, given birth to an Instrument which may be viewed as the Charter of the New World Order which is at once the glory and the promise of this most great Dispensation. The Will may thus be acclaimed as the inevitable offspring resulting from that mystic inter- course between Him Who communicated the generating influence of His divine Purpose and the One Who was its vehicle and chosen recipient. Being the Child of the Covenant the Heir of both the Originator and the Interpreter of the Law of God the Will and Testament of 'Abdu'1-Baha can no more be divorced from Him Who supplied the orig- inal and motivating impulse than from the One Who ultimately conceived it. Bah&'u- 'llah's inscrutable purpose, we must ever bear in mind, has been so thoroughly infused into the conduct of 'Abdu'1-Baha, and their mo- tives have been so closely wedded together,
ELL is it with him who fixeth his gaze upon the Order of BahaVllah and rendereth thanks unto his Lord! For He assuredly will be made manifest. God hath indeed ordained it in the Bayan. The Bab. ("The Dispen- sation of BahaVllah," pages 54-55.)
The world's equilibrium hath been upset through the vibrating influence of this most great, this new World Order. Mankind's ordered life hath been revolutionized through the agency of this unique, this wondrous System the like of which mortal eyes have never witnessed. Bahd'u'lldh. ("The Dis- pensation of BahaVllah," page 54.)
It is incumbent upon the Aghsan, the Afnan and My kindred to turn, one and all, their faces towards the Most Mighty Branch. Consider that which We have revealed in Our Most Holy Book: "When the ocean of My presence hath ebbed and the Book of My Revelation is ended, turn your faces toward Him Whom God hath purposed, Who hath branched from this Ancient Root/* The ob- ject of this sacred verse is none except the Most Mighty Branch ( 4 Abdu'l-Baha). Thus have We graciously revealed unto you Our potent Will, and I am verily the Gracious, the All-PowerfuL BahaVllah. ("The Dis- pensation of BahaVllah," page 42.)
There hath branched from the SadratVl- Muntaha this sacred and glorious Being, this Branch of Holiness; well is it with him that hath sought His shelter and abideth beneath His shadow. Verily the Limb of the Law of God hath sprung forth from this Root which God hath firmly implanted in the Ground of His Will, and Whose Branch hath been so uplifted as to encompass the whole of crea- tion. Baba'u'llab. ("The Dispensation of BahaVlUh," page 43.)
In accordance with the explicit text of the Kitdb-i-Aqdas, BahaVllah hath made the
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THE WORLD ORDER OF BAHA'U'LLAH
255
that the mere attempt to dissociate the teach- ings of the former from any system which the ideal Exemplar of those same teachings has established would amount to a repudia- tion of one of the most sacred and basic truths of the Faith.
The Administrative Order, which ever since 'Abdu'l-Baha's ascension has evolved and is taking shape under our very eyes in no fewer than forty countries of the world, may be considered as the framework of the Will itself, the inviolable stronghold wherein this new-born child is being nurtured and de- veloped. This Administrative Order, as it
expands and consolidates itself, will no doubt manifest the potentialities and reveal the full implications of this momentous Document this most remarkable expression of the Will of One of the most remarkable Figures of the Dispensation of BahaVllah. It will, as its component parts, its organic institutions, begin to function with efficiency and vigor, assert its claim and demonstrate its capacity to be regarded not only as the nucleus but the very pattern of the New World Order destined to embrace in the fullness of time the whole of mankind. Sbogbi Effeudi. ("The Dispensation of Baha'u'llah," pages 51-52.)
EXCERPTS FROM THE WILL AND TESTAMENT OF ABDU L-BAHA
A,
.LL-PRAISE to Him Who, by the Shield of His Covenant, hath guarded the Temple of His Cause from the darts of doubtfulness, Who by the Hosts of His Testament hath preserved the Sanctuary of His Most Benefi- cent Law and protected His Straight and Luminous Path, staying thereby the on- slaught of the company of Covenant-break- ers, that have threatened to subvert His Di- vine Edifice; Who hath watched over His Mighty Stronghold and All-glorious Faith, through the aid of men whom the slander of the slanderer affects not, whom no earthly calling, glory and power can turn aside from the Covenant of God and His Testament, established firmly by His clear and manifest words, writ and revealed by His All-glorious Pen and recorded in the Preserved Tablet.
Salutation and praise, blessing and glory rest upon that primal branch of the Divine and Sacred Lote-Tree, grown out, blest, ten- der, verdant and flourishing from the Twin Holy Trees; the most wondrous, unique and priceless pearl that doth gleam from out the Twin Surging Seas; upon the offshoots of the Tree of Holiness, the twigs of the Celestial Tree, they that in the Day of the Great Di- viding have stood fast and firm in the Cove- nant; upon the Hands (pillars) of the Cause of God that have diffused widely the Divine Fragrances, declared His Proofs, proclaimed His Faith, published abroad His Law, de- tached themselves from all things but Him, stood for righteousness in this world, and
kindled the Fire of the Love of God in the very hearts and souls of His servants; upon them that have believed, rested assured, stood steadfast in His Covenant and followed the Light that after my passing shineth from the Day spring of Divine Guidance for behold! he is the blest and sacred bough that hath branched out from the Twin Holy Trees. Well is it with him that seeketh the shelter of his shade that shadoweth all mankind. O ye beloved of the Lord! The greatest of all things is the protection of the True Faith of God, the preservation of His Law, the safeguarding of His Cause and service unto His Word. Ten thousand souls have shed streams of their sacred blood in this path, their precious lives they offered in sac- rifice unto Him, hastened wrapt in holy ecstasy unto the glorious field of martyrdom, upraised the Standard of God's Faith and writ with their life-blood upon the Tablet of the world the verses of His Divine Unity. The sacred breast of His Holiness, the Ex- alted One (may my life be a sacrifice unto Him) , was made a target to many a dart of woe, and in Mizindaran, the Blessed feet of the Abh Beauty (may my life be offered up for His loved ones) were so grievously scourged as to bleed and be sore wounded. His neck also was put into captive chains and His feet made fast in the stocks. In every hour, for a period of fifty years, a new trial and calamity befell Him and fresh afflic- tions and cares beset Him. One of them:
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THE BAHA'I WORLD
after having suffered intense vicissitudes, He was made homeless and a wanderer and fell a victim to still new vexations and troubles. In 'Iraq, the Day-Star of the world was so exposed to the wiles of the people of malice as to be eclipsed in splendor. Later on He was sent an exile to the Great City (Con- stantinople) and thence to the Land of Mystery ( Adrianople) , whence, grievously wronged, He was eventually transferred to the Most Great Prison ('Akka) . He Whom the world hath wronged (may my life be offered up for His loved ones) was four times banished from city to city, till at last con- demned to perpetual confinement, He was incarcerated in this Prison, the prison of highway robbers, of brigands and of man- slayers. All this is but one of the trials that have afflicted the Blessed Beauty, the rest being even as grievous as this.
According to the direct and sacred com- mand of God we are forbidden to utter slan- der, are commanded to show forth peace and amity, are exhorted to rectitude of conduct, straightforwardness and harmony with all the kindreds and peoples of the world. We must obey and be the well-wishers of the governments of the land, regard disloyalty unto a just king as disloyalty to God Him- self and wishing evil to the government a transgression of the Cause of God.
O God, my God! Thou seest this wronged servant of Thine, held fast in the talons of ferocious lions, of ravening wolves, of blood- thirsty beasts. Graciously assist me, through my love for Thee, that I may drink deep of the chalice that brimmeth over with faith- fulness to Thee and is filled with Thy bounti- ful Grace; so that, fallen upon the dust, I may sink prostrate and senseless whilst my vesture is dyed crimson with my blood. This is my wish, my heart's desire, my hope, my pride, my glory. Grant, O Lord my God, and my Refuge, that in my last hour, my end, may even as musk shed its fragrance of glory! Is there a bounty greater than this? Nay, by Thy Glory! I call Thee to witness that no day passeth but that I quaff my fill from this cup, so grievous are the misdeeds wrought by them that have broken the Covenant, kindled discord, showed their malice, stirred sedition in the land and dis-
honored Thee amidst Thy servants. Lord! Shield Thou from these Covenant-breakers the mighty Stronghold of Thy Faith and protect Thy secret Sanctuary from the on- slaught of the ungodly. Thou art in truth the Mighty, the Powerful, the Gracious, the Strong.
O God, my God! Shield Thy trusted servants from the evils of self and passion, protect them with the watchful eye of Thy loving kindness from all rancor, hate and envy, shelter them in the impregnable stronghold of Thy Cause and, safe from the darts of doubtfulness, make them the mani- festations of Thy glorious Signs, illumine their faces with the effulgent rays shed from the Dayspring of Thy Divine Unity, gladden their hearts with the verses revealed from Thy Holy Kingdom, strengthen their loins by Thine all-swaying power that cometh from Thy Realm of Glory. Thou art the All-Bountiful, the Protector, the Almighty, the Gracious!
O ye that stand fast in the Covenant! When the hour cometh that this wronged and broken-winged bird will have taken flight unto the celestial concourse, when it will have hastened to the Realm of the Un- seen and its mortal frame will have been either lost or hidden neath the dust, it is in- cumbent upon the Afnan, that are steadfast in the Covenant of God, and have branched from the Tree of Holiness, the Hands (pil- lars) of the Cause of God (the glory of the Lord rest upon them) , and all the friends and loved ones, one and all to bestir themselves and arise with heart and soul and in one ac- cord, to diffuse the sweet savors of God, to teach His Cause and to promote His Faith. It behooveth them not to rest for a moment, neither to seek repose. They must disperse themselves in every land, pass by every clime and travel throughout all regions. Bestirred, without rest and steadfast to the end they must raise in every land the triumphal cry "O Thou the Glory of Glories!" (Ya-Baha'- u'l-Abha), must achieve renown in the world wherever they go, must burn brightly even as a candle in every meeting and must kindle the flame of Divine love in every as- sembly; that the light of truth may rise re- splendent in the midmost heart of the world, that throughout the East and throughout
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the West a vast concourse may gather under the shadow of the Word of God, that the sweet savors of holiness may be diffused, that faces may shine radiantly, hearts be filled with the Divine spirit and souls be made heavenly.
In these days, the most important of all things is the guidance of the nations and peoples of the world. Teaching the Cause is of utmost importance for it is the head corner-stone of the foundation itself. This wronged servant has spent his days and nights in promoting the Cause and urging the peoples to service. He rested not a mo- ment, till the fame of the Cause of God was noised abroad in the world and the celestial strains from the Abha Kingdom roused the East and the West. The beloved of God must also follow the same example. This is the secret of faithfulness, this is the requirement of servitude to the Threshold of Baha!
The disciples of Christ forgot themselves and all earthly things, forsook all their cares and belongings, purged themselves of self and passion and with absolute detach- ment scattered far and wide and engaged in calling the peoples of the world to the Divine Guidance, till at last they made the world another world, illumined the surface of the earth and even to their last hour proved self- sacrificing in the pathway of that Beloved One of God. Finally in various lands they suffered glorious martyrdom. Let them that are men of action follow in their footsteps!
O my loving friends! After the passing away of this wronged one, it is incumbent upon the Aghsan (Branches) , the Af nan (Twigs) of the Sacred Lote-Tree, the Hands (pillars) of the Cause of God and the loved ones of the Abha Beauty to turn unto Shoghi Eflfendi the youthful branch branched from the two hallowed and sacred Lote-Trees and the fruit grown from the union of the two offshoots of the Tree of Holiness as he is the sign of God, the chosen branch, the guardian of the Cause of God, he unto whom all the Aghsan, the Afnan, the Hands of the Cause of God and His loved ones must turn. He is the expounder of the words of God and after him will succeed the first-born of his lineal descendants.
The sacred and youthful branch, the
guardian of the Cause of God, as well as the Universal House of Justice, to be universally elected and established, are both under the care and protection of the Abha Beauty, un- der the shelter and unerring guidance of His Holiness, the Exalted One (may my life be offered up for them both) . Whatsoever they decide is of God. Whoso obeyeth him not, neither obeyeth them, hath not obeyed God; whoso rebelleth against him and against them hath rebelled against God; whoso op- poseth him hath opposed God; whoso con- tendeth with them hath contended with God; whoso disputeth with him hath dis- puted with God; whoso denieth him hath denied God; whoso disbelieveth in him hath disbelieved in God; whoso deviateth, sepa- rateth himself and turneth aside from him hath in truth deviated, separated himself and turned aside from God. May the wrath, the fierce indignation, the vengeance of God rest upon him! The mighty stronghold shall re- main impregnable and safe through obedi- ence to him who is the guardian of the Cause of God. It is incumbent upon the mem- bers of the House of Justice, upon all the Aghsan, the Afnan, the Hands of the Cause of God to show their obedience, submis- siveness and subordination unto the guard- ian of the Cause of God, to turn unto him and be lowly before him. He that opposeth him hath opposed the True One, will make a breach in the Cause of God, will subvert His word and will become a manifestation of the Center of Sedition. Beware, beware, lest the days after the ascension (of BahaVllah) be repeated when the Center of Sedition waxed haughty and rebellious and with Divine Unity for his excuse deprived himself and perturbed and poisoned others. No doubt every vainglorious one that purposeth dis- sension and discord will not openly declare his evil purposes, nay rather, even as impure gold, would he seize upon divers measures and various pretexts that he may separate the gathering of the people of Baha. My object is to show that the Hands of the Cause of God must be ever watchful and so soon as they find anyone beginning to oppose and protest against the guardian of the Cause of God cast him out from the congregation of the people of Baha and in no wise accept any excuse from him. How often hath grievous
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error been disguised in the garb of truth, that it might sow the seeds of doubt in the hearts of men!
O ye beloved of the Lord! It is incum- bent upon the guardian of the Cause of God to appoint in his own life-time him that shall become his successor, that differences may not arise after his passing. He that is ap- pointed must manifest in himself detach- ment from all worldly things, must be the essence of purity, must show in himself the fear of God, knowledge, wisdom and learn- ing. Thus, should the first-born of the guardian of the Cause of God not manifest in himself the truth of the words: "The child is the secret essence of its sire," that is, should he not inherit of the spiritual within him (the guardian of the Cause of God) and his glorious lineage not be matched with a goodly character, then must he (the guardian of the Cause of God), choose another branch to succeed him.
The Hands of the Cause of God must elect from their own number, nine persons that shall at all times be occupied in the impor- tant services in the work of the guardian of the Cause of God. The election of these nine must be carried either unanimously or by majority from the company of the Hands of the Cause of God and these, whether unani- mously or by a majority vote, must give their assent to the choice of the one whom the guardian of the Cause of God hath chosen as his successor. This assent must be given in such wise as the assenting and dis- senting voices may not be distinguished (secret ballot).
O friends! The Hands of the Cause of God must be nominated and appointed by the guardian of the Cause of God. All must be under his shadow and obey his command. Should any, within or without the company of the Hands of the Cause of God, disobey and seek division, the wrath of God and His vengeance will be upon him, for he will have caused a breach in the true Faith of God.
The obligations of the Hands of the Cause of God are to diffuse the Divine Fragrances, to edify the souls of men, to promote learn- ing, to improve the character of all men and to be, at all times and under all conditions, sanctified and detached from earthly things. They must manifest the fear of God by their
conduct, their manners, their deeds and their words.
This body of the Hands of the Cause of God is under the direction of the guardian of the Cause of God. He must continually urge them to strive and endeavor to the utmost of their ability to diffuse the sweet savors of God, and to guide all the peoples of the world, for it is the light of Divine Guidance that causeth all the universe to be illumined. To disregard, though it be for a moment, this absolute command which is binding upon everyone, is in no wise permitted, that the existent world may become even as the Abha Paradise, that the surface of the earth may become heavenly, that contention and conflict amidst peoples, kindreds, nations and governments may disappear, that all the dwellers on earth may become one people and one race, that the world may become even as one home. Should differences arise they shall be amicably and conclusively set- tled by the Supreme Tribunal, that shall in- clude members from all the governments and peoples of the world.
O ye beloved of the iTord! In this sacred Dispensation, conflict and contention are in no wise permitted. Every aggressor deprives himself of God's grace. It is incumbent upon everyone to show the utmost love, rec- titude of conduct, straightforwardness and sincere kindliness unto all the peoples and kindreds of the world, be they friends or strangers. Sa intense must be the spirit of love and loving-kindness, that the stranger may find himself a friend, the enemy a true brother, no difference whatsoever existing between them. For universality is of God and all limitations earthly. Thus man must strive that his reality may manifest virtues and perfections, the light whereof may shine upon everyone. The light of the sun shineth upon all the world and the merciful showers of Divine Providence fall upon all peoples. The vivifying breeze reviveth every living creature and all beings endued with life ob- tain their share and portion at His heavenly board. In like manner, the affections and loving-kindness of the servants of the One True God must be bountifully and univer- sally extended to all mankind. Regarding this, restrictions and limitations are in no wise permitted.
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Wherefore, O my loving friends! Consort with all the peoples, kindreds and religions of the world with the utmost truthfulness, up- rightness, faithfulness, kindliness, good-will and friendliness; that all the world of being may be filled with the holy ecstasy of the grace of Baha, that ignorance, enmity, hate and rancor may vanish from the world and the darkness of estrangement amidst the peo- ples and kindreds of the world may give way to the Light of Unity. Should other peoples and nations be unfaithful to you show your fidelity unto them, should they be unjust toward you show justice towards them, should they keep aloof from you attract them to yourself, should they show their en- mity be friendly towards them, should they poison your lives sweeten their souls, should they inflict a wound upon you be a salve to their sores. Such are the attributes of the sincere! Such are the attributes of the truthful.
And now, concerning the House of Jus- tice which God hath ordained as the source of all good and freed from all error, it must be elected by universal suffrage, that is, by the believers. Its members must be manifes- tations of the fear of God and daysprings of knowledge and understanding, must be steadfast in God's faith and the well-wishers of all mankind. By this House is meant the Universal House of Justice, that is, in all countries, a secondary House of Justice must be instituted, and these secondary Houses of Justice must elect the members of the Uni- versal one. Unto this body all things must be referred. It enactcth all ordinances and regulations that are not to be found in the explicit Holy Text. By this body all the difficult problems are to be resolved and the guardian of the Cause of God is its sacred head and the distinguished member for life of that body. Should he not attend in per- son its deliberations, he must appoint one to represent him. Should any of the members commit a sin, injurious to the common weal, the guardian of the Cause of God hath at his own discretion the right to expel him, where- upon the people must elect another one in his stead. This House of Justice enacteth the laws and the government enforce th them. The legislative body must reinforce the ex- ecutive, the executive must aid and assist the
legislative body so that through the close union and harmony of these two forces, (Jie foundation of fairness and justice may be- come firm and strong, that all the regions of the world may become even as Paradise itself.
O ye beloved of the Lord! It is incumbent upon you to be submissive to all monarchs that are just and show your fidelity to every righteous king. Serve ye the sovereigns of the world with utmost truthfulness and loy- alty. Show obedience unto them and be their well-wishers. Without their leave and permission do not meddle with political affairs, for disloyalty to the just sovereign is disloyalty to God himself.
This is my counsel and the commandment of God unto you. Well is it with them that act accordingly.
O dearly beloved friends! I am now in very great danger and the hope of even an hour's life is lost to me. I am thus con- strained to write these lines for the protec- tion of the Cause of God, the preservation of His Law, the safeguarding of His Word, and the safety of His Teachings. By the Ancient Beauty! This wronged one hath in no wise borne nor doth he bear a grudge against any one; towards none doth he entertain any ill- feeling and uttereth no word save for the good of the world. My supreme obligation, however, of necessity, prompteth me to guard and preserve the Cause of God. Thus, with the greatest regret, I counsel you say- ing: "Guard ye the Cause of God, protect His law and have the utmost fear of dis- cord. This is the foundation of the belief of the people of Baha (may my life be offered up for them)." "His Holiness, the Exalted One (the Bab), is the Manifestation of the Unity and Oneness of God and the Forerun- ner of the Ancient Beauty. His Holiness the Abh Beauty (may my life be a sacrifice for His steadfast friends) is the Supreme Mani- festation of God and the Dayspring of His Most Divine Essence. All others are servants unto Him and do His bidding." Unto the Most Holy Book every one must turn and all that is not expressly recorded therein must be referred to the Universal House of Jus- tice. That which this body, whether unani-
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mously or by a majority doth carry, that is verily the Truth and the Purpose of God himself. Whoso doth deviate therefrom is verily of them that love discord, hath shown forth malice and turned away from the Lord of the Covenant. By this House is meant that Universal House of Justice which is to be elected from all countries, that is, from those parts in the East and West where the loved ones are to be found, after the manner of the customary elections in Western coun- tries such as those of England.
It is incumbent upon these members (of the Universal House of Justice) to gather in a certain place and deliberate upon all problems which have caused difference, ques- tions that are obscure and matters that are not expressly recorded in the Book. What- soever they decide has the same effect as the Text itself. And inasmuch as this House of Justice hath power to enact laws that are not expressly recorded in the Book and bear upon daily transactions, so also it hath power to repeal the same. Thus for example, the House of Justice enacteth today a certain law and enforceth it, and a hundred years hence, circumstances having profoundly changed and the conditions having altered, another House of Justice will then have power, according to the exigencies of the time, to alter that law. This it can do be- cause that law formeth no part of the Divine Explicit Text. The House of Justice is both the Initiator and the Abrogator of its own laws.
And now, one of the greatest and most fundamental principles of the Cause of God is to shun and avoid entirely the Covenant- breakers, for they will utterly destroy the Cause of God, exterminate His Law and render of no account all efforts exerted in the past. O friends! It behooveth you to call to mind with tenderness the trials of His Holiness, the Exalted One and show your fidelity to the Ever-Blest Beauty. The utmost endeavor must be exerted lest all these woes, trials and afflictions, all this pure and sacred blood that hath been shed so profusely in the Path of God, may prove to be in vain.
O ye beloved of the Lord! Strive with all your heart to shield the Cause of God from
the onslaught of the insincere, for souls such as these cause the straight to become crooked and all benevolent efforts to produce con- trary results.
O God, my God! I call Thee, Thy Proph- ets and Thy Messengers, Thy Saints and Thy Holy Ones, to witness that I have declared conclusively Thy Proofs unto Thy loved ones and set forth clearly all things unto them, that they may watch over Thy Faith, guard Thy Straight Path and protect Thy Resplendent Law. Thou art, verily, the All- knowing, the All- wise!
Whosoever and whatsoever meeting be- cometh a hindrance to the diffusion of the Light of Faith, let the loved ones give them counsel and say: "Of all the gifts of God the greatest is the gift of Teaching. It draweth unto us the Grace of God and is our first obligation. Of such a gift how can we deprive ourselves? Nay, our lives, our goods, our comforts, our rest, we offer them all as a sacrifice for the Abha Beauty and teach the Cause of God." Caution and prudence, how- ever, must be observed even as recorded in the Book. The veil must in no wise be sud- denly rent asunder. The Glory of Glories rest upon you.
O ye the faithful loved ones of 'Abdu'l- Baha! It is incumbent upon you to take the greatest care of Shoghi Effendi, the twig that hath branched from and the fruit given forth by the two hallowed and Divine Lote- Trees, that no dust of despondency and sor- row may strain his radiant nature, that day by day he may wax greater in happiness, in joy and spirituality, and may grow to be- come even as a fruitful tree.
For he is, after 'Abdu'1-Baha, the guard- ian of the Cause of God, the Afnan, the Hands (pillars) of the Cause and the beloved of the Lord must obey him and turn unto him. He that obeyeth him not, hath not obeyed God; he that turneth away from him, hath turned away from God and he that de- nieth him, hath denied the True One. Be- ware lest anyone falsely interpret these words, and like unto them that have broken the Covenant after the Day of Ascension (of BahaVllah) advance a pretext, raise the standard of revolt, wax stubborn and open wide the door of false interpretation. To
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none is given the right to put forth his own opinion or express his particular convictions. All must seek guidance and turn unto the Center of the Cause and the House of Jus- tice. And he that turneth unto whatsoever else is indeed in grievous error.
The Glory of Glories rest upon you.
Let no one, while this System is still in its infancy, misconceive its character, belittle its significance or misrepresent its purpose. The bedrock on which this Administrative Order is founded is God's immutable Purpose for mankind in this day. The Source from which it derives its inspiration is no one less than BahaVllah Himself. Its shield and de- fender are the embattled hosts of the Abha Kingdom. Its seed is the blood of no less than twenty thousand martyrs who have offered up their lives that it may be born and flourish. The axis round which its institu- tions revolve are the authentic provisions of the "Will and Testament" of 'Abdu'1-Baha. Its guiding principles are the truths which He Who is the unerring Interpreter of the teachings of our Faith has so clearly enunci-
ated in His public addresses throughout the West. The laws that govern its operation and limit its functions are those which have been expressly ordained in the Kitab-i-Aqdas. The seat round which its spiritual, its hu- manitarian and administrative activities will cluster are the Mashriqu'l-Adhkar and its Dependencies. The pillars that sustain its authority and buttress its structure are the twin institutions of the Guardianship and of the Universal House of Justice. The central, the underlying aim which animates it is the establishment of the New World Order as adumbrated by BahaVllah. The methods it employs, the standard it inculcates, incline it to neither East nor West, neither Jew nor Gentile, neither rich nor poor, neither white nor colored. Its watchword is the unifica- tion of the human race; its standard the "Most Great Peace"; its consummation the advent of that golden millennium the Day when the kingdoms of this world shall have become the Kingdom of God Himself, the Kingdom of BahaVllah. SHOGHI EFFENDL ("The Dispensation of BahaVllah," pages 64 and 65.)
i
EXCERPTS FROM THE LETTERS OF SHOGHI EFFENDI
HAVE been acquainted by the perusal of your latest communications with the nature of the doubts that have been publicly ex- pressed, by one who is wholly misinformed as to the true precepts of the Cause, regard- ing the validity of institutions that stand inextricably interwoven with the Faith of BahaVllah. Not that I for a moment view such faint misgivings in the light of an open challenge to the structure that embodies the Faith, nor is it because I question in the least the unyielding tenacity of the faith of the American believers, if I venture to dwell upon what seems to me appropriate observa- tions at the present stage of the evolution of our beloved Cause. I am indeed inclined to welcome these expressed apprehensions inas- much as they afford me an opportunity to familiarize the elected representatives of the believers with the origin and character of the institutions which stand at the very basis of the world order ushered in by BahaVllah. We should feel truly thankful for such futile attempts to undermine our beloved Faith
attempts that protrude their ugly face from time to time, seem for a while able to create a breach in the ranks of the faithful, recede finally into the obscurity of oblivion, and are thought . of no more. Such incidents we should regard as the interpositions of Provi- dence, designed to fortify our faith, to clar- ify our vision, and to deepen our understand- ing of the essentials of His Divine Revela- tion.
It would, however, be helpful and instruc- tive to bear in mind certain basic principles with reference to the Will and Testament of 'Abdu'l-Babd, which together with the Kitdb-i-Aqdas, constitutes the chief deposi- tory wherein are enshrined those priceless ele- ments of that Divine Civilization, the estab- lishment of which is the primary mission of the Bah&'i Faith. A study of the provisions of these sacred documents will reveal the close relationship that exists between them, as well as the identity of purpose and method which they inculcate. Far from regarding their specific provisions as incompatible and
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contradictory in spirit, every fair-minded in- quirer will readily admit that they are not only complementary, but that they mutually confirm one another, and are inseparable parts of one complete unit. A comparison of their contents with the rest of Baha'i Sacred Writings will similarly establish the conformity of whatever they contain with the spirit as well as the letter of the authenti- cated writings and sayings of BahaVllah and 'Abdu'1-Baha. In fact, he who reads the Ac/das with care and diligence will not find it hard to discover that the Most Holy Book [Ac/das] itself anticipates in a number of passages the institutions which 'Abdu'1-Baha ordains in His Will. By leaving certain mat- ters unspecified and unregulated in His Book of Laws [Aqdas], BahaVllah seems to have deliberately left a gap in the general scheme of Baha'i Dispensation, which the unequivo- cal provisions of the Master's Will has filled. To attempt to divorce the one from the other, to insinuate that the Teachings of BahaVllah have not been upheld, in their entirety and with absolute integrity, by what 'Abdu'1-Baha has revealed in his Will, is an unpardonable affront to the unswerving fidelity that has characterized the life and labors of our beloved Master.
I will not attempt in the least to assert or demonstrate the authenticity of the Will and Testament of 'Abdu'l-Bahd, for that in itself would betray an apprehension on my part as to the unanimous confidence of the believers in the genuineness of the last written wishes of our departed Master. I will only confine my observations to those issues which may assist them to appreciate the essential unity that underlies the spiritual, the humanita- rian, and the administrative principles enunciated by the Author and the Inter- preter of the Baha'i Faith.
I am at a loss to explain that strange men- tality that inclines to uphold as the sole cri- terion of the truth of the Baha'i Teachings what is admittedly only an obscure and un- authenticated translation of an oral state- ment made by 'Abdu'1-Baha, in defiance and total disregard of the available text of all of His universally recognized writings. I truly deplore the unfortunate distortions that have resulted in days past from the incapacity of the interpreter to grasp the meaning of *Abd-
u.'1-Baha, and from his incompetence to render adequately such truths as have been revealed to him by the Master's statements. Much of the confusion that has obscured the understanding of the believers should be at- tributed to this double error involved in the inexact rendering of an only partially under- stood statement. Not infrequently has the interpreter even failed to convey the exact purport of the inquirer's specific questions, and, by his deficiency of understanding and expression in conveying the answer of 'Abd- u'l-Baha, has been responsible for reports wholly at variance with the true spirit and purpose of the Cause. It was chiefly in view of this misleading nature of the reports of the informal conversations of 'Abdu'1-Baha with visiting pilgrims, that I have insistently urged the believers of the West to regard such statements as merely personal impres- sions of the sayings of their Master, and to quote and consider as authentic only such translations as are based upon the authenti- cated text of His recorded utterances in the original tongue.
It should be remembered by every fol- lower of the Cause that the system of Baha'i administration is not an innovation imposed arbitrarily upon the Baha'is of the world since the Master's passing, but derives its authority from the Will and Testament of 6 Abdu'l-Baha, is specifically prescribed in un- numbered Tablets, and rests in some of its essential features upon the explicit provisions of the Kitdb-i-Aqdas. It thus unifies and correlates the principles separately laid down by BahaVllah and 'Abdu'1-Baha, and is in- dissolubly bound with the essential verities of the Faith. To dissociate the administra- tive principles of the Cause from the purely spiritual and humanitarian teachings would be tantamount to a mutilation of the body of the Cause, a separation that can only re- sult in the disintegration of its component parts, and the extinction of the Faith itself.
Local and National Houses of Justice
It should be carefully borne in mind that the local as well as the international Houses of Justice have been expressly enjoined by the Kitdb-i-Aqdas; that the institution of the National Spiritual Assembly, as an inter- mediary body, and referred to in the Master's
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Will as the "Secondary House of Justice," has the express sanction of 'Abdu'1-Baha; and that the method to be pursued for the elec- tion of the International and National Houses of Justice has been set forth by Him in His Will, as well as in a number of His Tablets. Moreover, the institutions of the local and national Funds, that are now the necessary adjuncts to all Local and National Spiritual Assemblies, have not only been established by 'Abdu'1-Baha in the Tablets He revealed to the Baha'is of the Orient, but their im- portance and necessity have been repeatedly emphasized by Him in His utterances and writings. The concentration of authority in the hands of the elected representatives of the believers; the necessity of the submission of every adherent of the Faith to the con- sidered judgment of Baha'i Assemblies; His preference for unanimity in decision; the decisive character of the majority vote; and even the desirability for the exercise of close supervision over all Baha'i publications, have been sedulously instilled by 'Abdu'1-Baha, as evidenced by His authenticated and widely- scattered Tablets. To accept His broad and humanitarian Teachings on one hand, and to reject and dismiss with neglectful indiffer- ence His more challenging and distinguish- ing precepts, would be an act of manifest disloyalty to that which He has cherished most in His life.
That the Spiritual Assemblies of today will be replaced in time by the Houses of Justice, and are to all intents and purposes identical and not separate bodies, is abun- dantly confirmed by 'Abdu'1-Baha Himself. He has in fact in a Tablet addressed to the members of the first Chicago Spiritual As- sembly, the first elected Baha'i body insti- tuted in the United States, referred to them as the members of the "House of Justice" for that city, and has thus with His own pen established beyond any doubt the identity of the present Baha'i Spiritual Assemblies with the Houses of Justice referred to by Baha'- u'llah. For reasons which are not difficult to discover, it has been found advisable to bestow upon the elected representatives of Baha'i communities throughout the world the temporary appellation of Spiritual As- semblies, a term which, as the position and aims of the Baha'i Faith are better under-
stood and more fully recognized, will gradu- ally be superseded by the permanent and more appropriate designation of House of Justice. Not only will the present-day Spir- itual Assemblies be styled differently in fu- ture, but will be enabled also to add to their present functions tho$e .^powers, duties, and prerogatives necessitated by the recognition of the Faith of Baha'u'llah, not merely as one of the recognized religious systems of the world, but as the State Religion of an inde- pendent and Sovereign Power. And as the Baha'i Faith permeates the masses of the peoples of East and West, and its truth is embraced by the majority of the peoples of a number of the Sovereign States of the world, will the Universal House of Justice attain the plenitude of its power, and exercise, as the supreme organ of the Baha'i Common- wealth, all the rights, the duties, and re- sponsibilities incumbent upon the world's future superstate.
It must be pointed out, however, in this connection that, contrary to what has been confidently asserted, the establishment of the Supreme House of Justice is in no way de- pendent upon the adoption of the Baha'i Faith by the mass of the peoples of the world, nor does it presuppose its acceptance by the majority of the inhabitants of any one country. In fact, 'Abdu'1-Baha, Himself, in one of His earliest Tablets, contemplated the possibility of the formation of the Uni- versal House of Justice in His own lifetime, and but for the unfavorable circumstances prevailing under the Turkish regime, would have, in all probability, taken the prelimi- nary steps for its establishment. It will be evident, therefore, that given favorable cir- cumstances, under which the Baha'is of fran and of the adjoining countries under Soviet Rule may be enabled to elect their national representatives, in accordance with the guid- ing principles laid down in 'Abdu'l-Baha's writings, the only remaining obstacle in the way of the definite formation of the Interna- tional House of Justice will have been re- moved. For upon the National Houses of Justice of the East and West devolves the task, in conformity with the explicit provi- sions of the Will, of electing directly the members of the International House of Jus- tice. Not until they are themselves fully
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representative of the rank and file of the believers in their respective countries, not until they have acquired the weight and the experience that will enable them to function vigorously in the organic life of the Cause, can they approach their sacred task, and pro- vide the spiritual basis for the constitution of so august a body in the Baha'i world.
The Institution of Guardianship
It must be also clearly understood by every believer that the institution of Guardianship does not under any circumstances abrogate, or even in the slightest degree detract from, the powers granted to the Universal House of Justice by BahaVllah in the Kitdb-i- Aqdas, and repeatedly and solemnly con- firmed by 'Abdu'1-Baha in His Will. It does not constitute in any manner a contradiction to the Will and Writings of BahaVllah, nor does it nullify any of His revealed instruc- tions. It enhances the prestige of that exalted assembly, stabilizes its supreme posi- tion, safeguards its unity, assures the con- tinuity of its labors, without presuming in the slightest to infringe upon the inviolabil- ity of its clearly defined sphere of jurisdic- tion. We stand indeed too close to so monu- mental a document to claim for ourselves a complete understanding of all its implica- tions, or to presume to have grasped the manifold mysteries it undoubtedly contains. Only future generations can comprehend the value and the significance attached to this Divine Masterpiece, which the hand of the Master-builder of the world has designed for the unification and the triumph of the world-wide Faith of BahaVllah. Only those who come after us will be in a position to realize the value of the surprisingly strong emphasis that has been placed on the institu- tion of the House of Justice and of the Guardianship. They only will appreciate the significance of the vigorous language em- ployed by 'Abdu'1-Baha with reference to the band of Covenant-breakers that has op- posed Him in His days. To them alone will be revealed the suitability of the institutions initiated by 'Abdu'1-Baha to the character of the future society which is to emerge out of the chaos and confusion of the present age. . . .
The Animating Purpose of Babd'i Institutions
And, now, it behooves us to reflect on the animating purpose and the primary func- tions of these divinely-established institu- tions, the sacred character and the universal efficacy of which can be demonstrated only by the spirit they diffuse and the work they actually achieve. I need not dwell upon what I have already reiterated and empha- sized that the administration of the Cause is to be conceived as an instrument and not a substitute for the Faith of Baha'u'llah, that it should be regarded as a channel through which His promised blessings may flow, that it should guard against such rigidity as would clog and fetter the liberating forces released by His Revelation. . . . Who, I may ask, when viewing the international character of the Cause, its far-flung ramifi- cations, the increasing complexity of its af- fairs, the diversity of its adherents, and the state of confusion that assails on every side the infant Faith of God, can for a moment question the necessity of some sort of ad- ministrative machinery that will insure, amid the storm and stress of a struggling civiliza- tion, the unity of the Faith, the preservation of its identity, and the protection of its interests? To repudiate the validity of the assemblies of the elected ministers of the Faith of Baha'u'llah would be to reject these countless Tablets of Baha'u'llah and 'Abdu'1-Baha, wherein they have extolled their privileges and duties, emphasized the glory of their mission, revealed the im- mensity of their task, and warned them of the attacks they must needs expect from the unwisdom of friends, as well as from the malice of their enemies. It is surely for those to whose hands so priceless a heritage has been committed to prayerfully watch lest the tool should supersede the Faith itself, lest undue concern for the minute details arising from the administration of the Cause obscure the vision of its promoters, lest par- tiality, ambition, and worldliness tend in the course of time to becloud the radiance, stain the purity, and impair the effectiveness of the Faith of BahaVllah.
(February 27, 1929.)
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A,
THE WORLD ORDER OF BAHA'U'LLAH
-MID the reports that have of late reached the Holy Land, most of which wit- ness to the triumphant march of the Cause, a few seem to betray a certain apprehension regarding the validity of the institutions which stand inseparably associated with the Faith of Baha'u'llal}. These expressed mis- givings appear to be actuated by certain whisperings which have emanated from quarters which are either wholly misin- formed regarding the fundamentals of the Baha'i Revelation, or which deliberately con- trive to sow the seeds of dissension in the hearts of the faithful.
Viewed in the light of past experience, the inevitable result of such futile attempts, however persistent and malicious they be, is to contribute to a wider and deeper recogni- tion by believers and unbelievers alike of the distinguishing features of the Faith pro- claimed by Baha'u'llah. These challenging criticisms, whether or not dictated by malice, cannot but serve to galvanize the souls of its ardent supporters, and to consolidate the ranks of its faithful promoters. They will purge the Faith from those pernicious ele- ments whose continued association with the believers tends to discredit the fair name of the Cause, and to tarnish the purity of its spirit. We should welcome, therefore, not only the open attacks which its avowed ene- mies persistently launch against it, but should also view as a blessing in disguise every storm of mischief with which they who apostatize their faith or claim to be its faithful exponents assail it from time to time. Instead of undermining the Faith, such assaults, both from within and without, reinforce its foundations, and excite the in- tensity of its flame. Designed to becloud its radiance, they proclaim to all the world the exalted character of its precepts, the com- pleteness of its unity, the uniqueness of its position, and the pervasiveness of its influ- ence.
I do not feel for one moment that such clamor, mostly attributable to impotent rage against the resistless march of the Cause of God, can ever distress the valiant warriors of the Faith. For these heroic souls, whether they be contending in America's impregna-
ble stronghold, or struggling in the heart of Europe, and across the seas as far as the continent of Australia, have already abun- dantly demonstrated the tenacity of their faith and the abiding value of their con- viction.
I feel it, however, incumbent upon me by virtue of the responsibility attached to the Guardianship of the Faith, to dwell more 'fully upon the essential character and the distinguishing features of that world order as conceived by Baha'u'llah. . . .
It behooves us, dear friends, to endeavor not only to familiarize ourselves with the essential features of this supreme Handiwork of Baha'u'llah, but also to grasp the funda- mental difference existing between this world-embracing, divinely-appointed Order and the chief ecclesiastical organizations of the world, whether they pertain to the Church of Christ, or to the ordinances of the Muhammadan Dispensation.
For those whose priceless privilege is to guard over, administer the affairs, and ad- vance the interests of these Baha'i institu- tions will have, sooner or later, to face this searching question: "Where and how does this Order established by BahaVllah, which to outward seeming is but a replica of the institutions established in Christianity and Islam, differ from them? Are not the twin institutions of the House of Justice and of the Guardianship, the institution of the Hands of the Cause of God, the institution of the national and local Assemblies, the institution of the Mashriqu'l-Adhkar, but different names for the institutions of the Papacy and the Caliphate, with all their at- tending ecclesiastical orders which tfie Christians uphold and advocate? What can possibly be the agency that can safeguard these Baha'i institutions, so strikingly re- semblant, in some of their features, to those which have been reared by the Fathers of the Church and the Apostles of Muhammad, from witnessing the deterioration in charac- ter, the breach of unity, and the extinction of influence, which have befallen all organ- ized religious hierarchies? Why should they not eventually suffer the same fate that has overtaken the institutions which the sue-
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cessors of Christ and Muhammad have reared?"
Upon the answer given to these challeng- ing questions will, in a great measure, depend the success of the efforts which believers in every land are now exerting for the estab- lishment of God's kingdom upon the earth. Few will fail to recognize that the Spirit breathed by BahaVllah upon the world, and which is manifesting itself with varying de- grees of intensity through the efforts con- sciously displayed by His avowed supporters and indirectly through certain humanitarian organizations, can never permeate and exer- cise an abiding influence upon mankind un- less and until it incarnates itself in a visible Order, which would bear its name, wholly identify itself with His principles, and function in conformity with His laws. That BahaVllah in His Book of Aqdas, and later 'Abdu'1-Baha inliisWill a document which confirms, supplements, and correlates the provisions of the Aqdas have set forth in their entirety those essential elements for the constitution of the world Baha'i Com- monwealth, no one who has read them will deny. According to these divinely ordained administrative principles, the Dispensation of BahaVllah the Ark of human salvation must needs be modeled. From them, all future blessings must flow, and upon them its inviolable authority must ultimately rest.
For BahaVllah, we should readily recog- nize, has not only imbued mankind with a new and regenerating Spirit. He has not merely enunciated certain universal princi- ples, or propounded a certain philosophy, however potent, sound and universal these may be. In addition to these He, as well as 'Abdu'1-Baha after Him, have, unlike the Dispensations of the past, clearly and specifi- cally laid down a set of Laws, established definite institutions, and provided for the essentials of a Divine Economy. These are destined to be a pattern for future society, a supreme instrument for the establishment of The Most Great Peace, and the one agency for the unification of the world, and the proclamation of the reign of righteousness and justice upon the earth. Not only have they revealed all the directions required for the practical realization of those ideals which the Prophets of God have visualized, and
which from time immemorial have inflamed the imagination of seers and poets in every age; they have also, in unequivocal and em- phatic language, appointed those twin insti- tutions of the House of Justice and of the Guardianship as their chosen Successors, des- tined to apply the principles, promulgate the laws, protect the institutions, adapt loy- ally and intelligently the Faith to the re- quirements of progressive society, and con- summate the incorruptible inheritance which the Founders of the Faith have bequeathed to the world.
Should we look back to the past, were we to search out the Gospel and the Qur'an, we will readily recognize that neither the Chris- tian nor the Islamic Dispensations can offer a parallel either to the system of Divine Econ- omy so thoroughly established by Baha'- u'llah, or to the safeguards which He has provided for its preservation and advance- ment. Therein, I am profoundly convinced, lies the answer to those questions to which I have already referred.
None, I feel, will question the fact that the fundamental reason why the unity of the Church of Christ was irretrievably shat- tered, and its influence was in the course of time undermined was that the Edifice which the Fathers of the Church reared after the passing of His First Apostle was an Edifice that rested in nowise upon the explicit di- rections of Christ Himself. The authority and features of their administration were wholly inferred, and indirectly derived, with more or less justification, from certain vague and fragmentary references which they found scattered amongst His utterances as recorded in the Gospel. Not one of the sacraments of the Church; not one of the rites and ceremonies which the Christian Fathers have elaborately devised and osten- tatiously observed; not one of thfe elements of severe discipline they rigorously imposed upon the primitive Christians; none of these reposed on the direct authority of Christ, or emanated from His specific utterances. Not one of these did Christ conceive, none did He specifically invest with sufficient author- ity to either interpret His Word, or to add to that which He had not specifically en- joined.
For this reason, in later generations, voices
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were raised in protest against the self-ap- pointed Authority which arrogated to itself privileges and powers which did not emanate from the clear text of the Gospel of Jesus Christ, and which constituted a grave de- parture from the spirit which that Gospel did inculcate. They argued with force and justification that the canons promulgated by the Councils of the Church were not di- vinely-appointed laws, but were merely hu- man devices which did not even rest upon the actual utterances of Jesus. Their con- tention centered around the fact that the vague and inconclusive words, addressed by Christ to Peter, "Thou art Peter, and upon this rock I will build my Church," could never justify the extreme measures, the elab- orate ceremonials, the fettering creeds and dogmas, with which His successors have gradually burdened and obscured His Faith. Had it been possible for the Church Fathers, whose unwarranted authority was thus fiercely assailed from every side, to refute the denunciations heaped upon them by quoting specific utterances of Christ regard- ing the future administration of His Church, or the nature of the authority of His Suc- cessors, they would surely have been capable of quenching the flame of controversy, and preserving the unity of Christendom. The Gospel, however, the only repository of the utterances of Christ, afforded no such shelter to these harassed leaders of the Church, who found themselves helpless in the face of the pitiless onslaught of their enemy, and who eventually had to submit to the forces of schism which invaded their ranks.
In the Muhammadan Revelation, how- ever, although His Faith as compared with that of Christ was, so far as the administra- tion of His Dispensation is concerned, more complete and more specific in its provisions, yet in the matter of succession it gave no written, no binding and conclusive instruc- tions to those whose mission was to propa- gate His Cause. For the text of the Qur'n, the ordinances of which regarding prayer, fasting, marriage, divorce, inheritance, pil- grimage, and the like, have after the revolu- tion of thirteen hundred years remained in- tact and operative, gives no definite guidance regarding the Law of Succession, the source of all the dissensions, the controversies, and
schisms which have dismembered and dis- credited Islam.
Not so with the Revelation of Baha'- u'llah. Unlike the Dispensation of Christ, unlike the Dispensation of Muhammad, un- like all the Dispensations of the past, the apostles of BahiVilah in every land, wher- ever they labor and toil, have before them in clear, in unequivocal and emphatic lan- guage, all the laws, the regulations, the prin- ciples, the institutions, the guidance, they require for the prosecution and consum- mation of their task. Both in the admin- istrative provisions of the Baha'i Dispensa- tion, and in the matter of succession, as embodied in the twin institutions of the House of Justice and of the Guardianship, the followers of BahaVllah can summon to their aid such irrefutable evidences of Di- vine Guidance that none can resist, that none can belittle or ignore. Therein lies the distinguishing feature of the Baha'i Reve- lation. Therein lies the strength of the unity of the Faith, of the validity of a Rev- elation that claims not tQ destroy or belittle previous Revelations, but to connect, unify and fulfill them. . . .
We should also bear in mind that the dis- tinguishing character of the Baha'i Revela- tion does not consist solely in the complete- ness and unquestionable validity of the Dispensation which the teachings of Baha'- u'llah and 'Abdu'1-Baha have established. Its excellence lies also in the fact that those elements which in past* Dispensations have, without the least authority from their Founders, been a source of corruption and of incalculable harm to the Faith of God, been strictly excluded by the clear text of BahaVllah's writings. Those unwarranted practices, in connection with the sacrament of baptism, of communion, of confession of sins, of asceticism, of priestly domination, of elaborate ceremonials, of holy war and of polygamy, have one and all been rigidly sup- pressed by the Pen of BahaVllah, whilst the rigidity and rigor of certain observances, such as fasting, and which are necessary to the devotional life of the individual, have been considerably abated. . . .
Dear friends! Feeble though our Faith may now appear in the eyes of men, who either denounce it as an offshoot of Islam,
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or contemptuously ignore it as one more of those obscure sects that abound in the West, this priceless gem of Divine Revelation, now still in its embryonic state, shall evolve within the shell of His law, and shall forge ahead, undivided and unimpaired, till it em- braces the whole of mankind. Only those
who have already recognized the supreme station of Baha'u'llah, only those whose hearts have been touched by His love, and have become familiar with the potency of His spirit, can adequately appreciate the value of this Divine Economy His ines- timable gift to mankind. (March 21, 1930.)
THE GOAL OF A NEW WORLD ORDER
JL HE inexorable march of recent events has carried humanity so near to the goal foreshadowed by Baha'u'llah that no respon- sible follower of His Faith, viewing on all sides the distressing evidences of the world's travail, can remain unmoved at the thought of its approaching deliverance.
It would not seem inappropriate, at a time when we are commemorating the world over, the termination of the first decade since 'Abdu'l-Baha's sudden removal * from our midst, to ponder, in the light of the teachings bequeathed by Him to the world, such events as have tended to hasten the gradual emergence of the World Order an- ticipated by Baha'u'llah.
Ten years ago, this very day, there flashed upon the world the news of the passing of Him Who alone, through the ennobling in- fluence of His love, strength and wisdom, could have proved its stay and solace in the many afflictions it was destined to suffer.
How well we, the little band of His avowed supporters who lay claim to have recognized the Light that shone within Him, can still remember His repeated allusions, in the evening of His earthly life, to the tribulation and turmoil with which an un- regenerate humanity was to be increasingly afflicted. How poignantly some of us can recall His pregnant remarks, in the presence of the pilgrims and visitors who thronged His doors on the morrow of the jubilant celebrations that greeted the termination of the World War a war, which by the hor- rors it evoked, the losses it entailed and the complications it engendered, was destined to exert so far-reaching an influence on the fortunes of mankind. How serenely, yet how powerfully, He stressed the cruel deception which a Pact, hailed by peoples
1 November 28, 1921.
and nations as the embodiment of triumph- ant justice and the unfailing instrument of an abiding peace, held in store for an un- repentant humanity. "Peace, Peace," how often we heard Him remark, "the lips of po- tentates and peoples unceasingly proclaim, whereas the fire of unquenched hatreds still smoulders in their hearts" How often we heard Him raise His voice, whilst the tumult of triumphant enthusiasm was still at its height and long before the faintest misgiv- ings could have been felt or expressed, con- fidently declaring that the Document, extolled as the Charter of a liberated human- ity, contained within itself seeds of such bitter deception as would further enslave the world. How abundant are now the evidences that attest the perspicacity of His unerring judgment!
Ten years of unceasing turmoil, so laden with anguish, so fraught with incalculable consequences to the future of civilization, have brought the world to the verge of a calamity too awful to contemplate. Sad in- deed is the contrast between the manifesta- tions of confident enthusiasm in which the Plenipotentiaries at Versailles so freely in- dulged and the cry of unconcealed distress which victors and vanquished alike are now raising in the hour of bitter disillusion.
Neither the force which the Framers and Guarantors of the Peace Treaties have mus- tered, nor the lofty ideals which originally animated the Author of the Covenant of the League of Nations, have proved a suffi- cient bulwark against the forces of internal disruption with which a structure so labori- ously contrived had been consistently as- sailed. Neither the provisions of the so- called Settlement which the victorious Powers have sought to impose, nor the ma- chinery of an institution which America's
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illustrious and far-seeing President had con- ceived, have proved, either in conception or practice, adequate instruments to ensure the integrity of the Order they had striven to establish. "The ills from which the world now suffers" wrote 'Abdu'1-Baha in Janu- ary, 1920, "will multiply; the gloom which envelops it will deepen. The Balkans will remain discontented. Us restlessness will in- crease. The vanquished Powers will con- tinue to agitate. They will resort to every measure that may rekindle the flame of war. Movements, newly-born and worldwide in their range, will exert their utmost effort for the advancement of their designs. The Movement of the Left will acquire great importance* Its influence will spread."
Economic distress, since those words were written, together with political confusion, financial upheavals, religious restlessness and racial animosities, seem to have conspired to add immeasurably to the burdens under which an impoverished, a war- weary world is groaning. Such has been the cumulative effect of these successive crises, following one another with such bewildering rapidity, that the very foundations of society are trembling. The world, to whichever conti- nent we turn our gaze, to however remote a region our survey may extend, is everywhere assailed by forces it can neither explain nor control.
Europe, hitherto regarded as the cradle of a highly-vaunted civilization, as the torch- bearer of liberty and the mainspring of the forces of world industry and commerce, stands bewildered and paralyzed at the sight of so tremendous an upheaval. Long-cher- ished ideals in the political no less than in the economic sphere of human activity are being severely testecl under the pressure of reactionary forces on one hand and of an in- sidious and persistent radicalism on the other. From the heart of Asia distant rumblings, ominous and insistent, portend the steady onslaught of a creed which, by its negation of God, His Laws and Principles, threatens to disrupt the foundations of human society. The clamor of a nascent national- ism, coupled with a recrudescence of skep- ticism and unbelief, come as added misfor- tunes to a continent hitherto regarded as the symbol of age-long stability and undis-
turbed resignation. From darkest Africa the first stirrings of a conscious and de- termined revolt against the aims and meth- ods of political and economic imperialism can be increasingly discerned, adding their share to the growing vicissitudes of a trou- bled age. Not even America, which until very recently prided itself on its traditional policy of aloofness and the self-contained character of its economy, the invulnerabil- ity of its institutions and the evidences of its growing prosperity and prestige, has been able to resist the impelling forces that have swept her into the vortex of an economic hurricane that now threatens to impair the basis of her own industrial and economic life. Even far-away Australia, which, owing to its remoteness from the storm- centers of Europe, would have been expected to be immune from the trials and torments of an ailing continent, has been caught in this whirlpool of passion and strife, im- potent to extricate herself from their en- snaring influence.
Never indeed have there been such wide- spread and basic upheavals, whether in the social, economic or political spheres of hu- man activity as those now going on in dif- ferent parts of the world. Never have there been so many and varied sources of danger as those that now threaten the structure of society. The following words of Baha'u- 'llah are indeed significant as we pause to reflect upon the present state of a strangely disordered world: "How long will humanity persist in its waywardness? How long will injustice continue? How long is chaos and confusion to reign amongst men? How long will discord agitate the face of society? The winds of despair are, alas, blowing from every direction, and the strife that divides and afflicts the human race is daily increas- ing. The signs of impending convulsions and chaos can now be discerned, inasmuch as the prevailing order appears to be la- mentably defective."
The disquieting influence of over thirty million souls living under minority condi- tions throughout the continent of Europe; the vast and ever-swelling army of the un- employed with its crushing burden and de- moralizing influence on governments and peoples; the wicked, unbridled race of arma-
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ments swallowing an ever-increasing share of the substance of already impoverished nations; the utter demoralization from which the international financial markets are now increasingly suffering; the on- slaught of secularism invading what has hitherto been regarded as the impregnable strongholds of Christian and Muslim ortho- doxy these stand out as the gravest symp- toms that bode ill for the future stability of the structure of modern civilization. Little wonder if one of Europe's preeminent thinkers, honored for his wisdom and re- str^int, should have been forced to make so bold an assertion: "The world is passing through the gravest crisis in the history of civilization." "We stand," writes another, "before either a world catastrophe, or per- haps before the dawn of a greater era of truth and wisdom." "It is in such times," he adds, "that religions have perished and are born."
Might we not already discern, as we scan the political horizon, the alignment of those forces that are dividing afresh the continent of Europe into camps of potential combat- ants, determined upon a contest that may mark, unlike the last war, the end of an epoch, a vast epoch, in the history of human evolution? Are we, the privileged cus- todians of a priceless Faith, called upon to witness a cataclysmical change, politically as fundamental and spiritually as beneficent as that which precipitated the fall of the Ro- man Empire in the West? Might it not hap- pen every vigilant adherent of the Faith of Baha'u'llah might well pause to reflect that out of this world eruption there may stream forces of such spiritual energy as shall recall, nay eclipse, the splendor of those signs and wonders that accompanied the es- tablishment of the Faith of Jesus Christ? Might there not emerge out of the agony of a shaken world a religious revival of such scope and power as to even transcend the potency of those world-directing forces with which the Religions of the Past have, at fixed intervals and according to an inscru- table Wisdom, revived the fortunes of de- clining ages and peoples? Might not the bankruptcy of this present, this highly- vaunted materialistic civilization, in itself clear away the choking weeds that now
hinder the unfoldment and future efflor- escence of God's struggling Faith?
Let BahaVllah Himself shed the illumi- nation of His words upon our path as we steer our course amid the pitfalls and miser- ies of this troubled age. More than fifty years ago, in a world far removed from the ills and trials that now torment it, there flowed from His Pen these prophetic words: "The world is in travail and its agitation waxeth day by day. Its face is turned towards waywardness and unbelief. Such shall be its plight that to disclose it now would not be meet and seemly. Its per- versity will long continue. And when the appointed hour is come, there shall suddenly appear that which shall cause the limbs of mankind to quake. Then and only then will the Divine Standard be unfurled and the Nightingale of Paradise warble its mel- ody."
Dearly - beloved friends! Humanity, whether viewed in the light of man's indi- vidual conduct or in the existing relation- ships between organized communities and nations, has, alas, strayed too far and suf- fered too great a decline to be redeemed through the unaided efforts of the best among its recognized rulers and statesmen however disinterested their motives, how- ever concerted their action, however un- sparing in their zeal and devotion to its cause. No scheme which the calculations of the highest statesmanship may yet devise, no doctrine which the most distinguished ex- ponents of economic theory may hope to ad- vance, no principle which the most ardent of moralists may strive to inculcate, can provide, in the last resort, adequate founda- tions upon which the future of a distracted world can be built. No appeal for mutual tolerance which the worldly-wise might raise, however compelling and insistent, can calm its passions or help restore its vigor. Nor would any general scheme of mere or- ganized international cooperation, in what- ever sphere of human activity, however in- genious in conception or extensive in scope, succeed in removing the root cause of the evil that has so rudely upset the equilibrium of present day society. Not even, I venture to assert, would the very act of devising the machinery required for the political and
The new and to the
New garden and approach to the Bab's Shrine, looking eastward towards the
Iranian Pilgrim House.
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economic unification of the world a princi- ple that has been increasingly advocated in recent times provide in itself the antidote against the poison that is steadily under- mining the vigor of organized peoples and nations.
What else, might we not confidently af- firm, but the unreserved acceptance of the Divine Program enunciated, with such sim- plicity and force as far back as sixty years ago, by BahaVllah, embodying in its essen- tials God's divinely appointed scheme for the unification of mankind in this age, coupled with an indomitable conviction in the unfailing efficacy of each and all of its provisions, is eventually capable of with- standing the forces of internal disintegration which, if unchecked, must needs continue to eat into the vitals of a despairing society. It is towards this goal the goal of a new World Order, Divine in origin, all-embrac- ing in scope, equitable in principle, chal- lenging in its features that a harassed hu- manity must strive.
To claim to have grasped all the implica- tions of BahaVllah's prodigious scheme for world-wide human solidarity, or to have fathomed its import, would be presumptu- ous on the part of even the declared sup- porters of His Faith. To attempt to visual- ize it in all its possibilities, to estimate its future benefits, to picture its glory, would be premature at even so advanced a stage in the evolution of mankind.
All we can reasonably venture to attempt is to strive to obtain a glimpse of the first streaks of the promised Dawn that must, in the fullness of time, chase away the gloom that has encircled humanity. All we can do is to point out, in their broadest outlines, what appears to us to be the guiding prin- ciples underlying the World Order of Baha'- u'llah, as amplified and enunciated by 'Abdu'1-Baha, the Center of His Covenant with all mankind and the appointed Inter- preter and Expounder of His Word.
That the unrest and suffering afflicting the mass of mankind are in no small meas- ure the direct consequences of the World War and are attributable to the unwisdom and shortsightedness of the framers of the Peace Treaties only a biased mind can re- fuse to admit. That the financial obliga-
tions contracted in the course of the war, as well as the imposition of a staggering burden of reparations upon the vanquished, have, to a very great extent, been responsi- ble for the maldistribution and consequent shortage of the world's monetary gold sup- ply, which in turn has, to a very great measure, accentuated the phenomenal fall in prices and thereby relentlessly increased the burdens of impoverished countries, no im- partial mind would question. That inter- governmental debts have imposed a severe strain on the masses of the people in Europe, have upset the equilibrium of national budg- ets, have crippled national industries, and led to an increase in the number of the unemployed, is no less apparent to an un- prejudiced observer. That the spirit of vin- dictiveness, of suspicion, of fear and rivalry, engendered by the war, and which the pro- visions of the Peace Treaties have served to perpetuate and foster, has led to an enor- mous increase of national competitive arma- ments, involving during the last year the aggregate expenditure of no less than a thou- sand million pounds, which in turn has ac- centuated the effects of the worldwide de- pression, is a truth that even the most superficial observer will readily admit. That a narrow and brutal nationalism, which the post-war theory of self-determination has served to reinforce, has been chiefly respon- sible for the policy of high and prohibitive tariffs, so injurious to the healthy flow of international trade and to the mechanism of international finance, is a fact which few would venture to dispute.
It would be idle, however, to contend that the war, with all the losses it involved, the passions it aroused and the grievances it left behind, has solely been responsible for the unprecedented confusion into which almost every section of the civilized world is plunged at present. Is it not a fact and this is the central idea I desire to emphasize that the fundamental cause of this world unrest is attributable, not so much to the consequences of what must sooner or later come to be regarded as a transitory disloca- tion in the affairs of a continually changing world, but rather to the failure of those into whose hands the immediate destinies of peo- ples and nations have been committed, to
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adjust their systems of economic and po- litical institutions to the imperative needs of a fast evolving age? Are not these in- termittent crises that convulse present-day society due primarily to the lamentable in- ability of the world's recognized leaders to read aright the signs of the times, to rid themselves once for all of their preconceived ideas and fettering creeds, and to reshape the machinery of their respective govern- ments according to those standards that are implicit in Baha'u'llah's supreme declara- tion of the Oneness of Mankind the chief and distinguishing feature of the Faith He proclaimed? For the principle of the One- ness of Mankind, the corner-stone of Baha'- u'llah's world-embracing dominion, implies nothing more or less than the enforcement of His scheme for the unification of the world the scheme to which we have already referred. "In every Dispensation," writes 'Abdu'1-Baha, "the light of Divine Guidance has been focussed upon one central theme. ... In this wondrous Revelation, this glori- ous century, the foundation of the Faith of God and the distinguishing feature of His Law is the consciousness of the Oneness of Mankind."
How pathetic indeed are the efforts of these leaders of human institutions who, in utter disregard of the spirit of the age, are striving to adjust national processes, suited to the ancient days of self-contained na- tions, to an age which must either achieve the unity of the world, as adumbrated by Bahd'u'llah, or perish. At so critical an hour in the history of civilization it behooves the leaders of all the nations of the world, great and small, whether in the East or in the West, whether victors or vanquished, to give heed to the clarion call of Baha'u'llah and, thoroughly imbued with a sense of world solidarity, the sine qua non of loy- alty to His Cause, arise manfully to carry out in its entirety the one remedial scheme He, the Divine Physician, has prescribed for an ailing humanity. Let them discard, once for all, every preconceived idea, every na- tional prejudice, and give heed to the sub- lime counsel of 'Abdu'1-Baha", the authorized Expounder of His teachings. "You can best serve your country," was 'Abdu'l-Bahi's re- joinder to a high official in the service of the
federal government of the United States of America, who had questioned Him as to the best manner in which he could promote the interests of his government and people, "if you strive, in your capacity as a citizen of the world, to assist in the eventual appli- cation of the principle of federalism under- lying the government of your own country to the relationships now existing between the peoples and nations of the world."
In "The Secret of Divine Civilization" ("The Mysterious Forces of Civilization"), 'Abdu'l-Baha's outstanding contribution to the future re-organization of* the world, we read the following:
"True civilization will unfurl its banner in the midmost heart of the world when- ever a certain number of its distinguished and high-minded sovereigns the shining ex- emplars of devotion and determination shall, for the good and happiness of all man- kind, arise, with firm resolve and clear vision, to establish the Cause of Universal Peace. They must make the Cause of Peace the object of general consultation, and seek by every means in tReir power to establish a Union of the nations of the world. They must conclude a binding treaty and estab- lish a covenant, the provisions of which shall be sound, inviolable and definite. They must proclaim it to all the world and obtain for it the sanction of all the human race. This supreme and noble undertaking the real source of the peace and well-being of all the world should be regarded as sacred by all that dwell on earth. All the forces of humanity must be mobilized to ensure the stability and permanence of this Most Great Covenant. In this all-embracing pact the limits and frontiers of each and every na- tion should be clearly fixed, the principles underlying the relations of governments towards one another definitely laid down, and all international agreements and obli- gations ascertained. In like manner, the size of the armaments of every government should be strictly limited, for if the prepara- tions for war and the military forces of any nation should be allowed to increase, they will arouse the suspicion of others. The fundamental principle underlying this sol- emn Pact should be so fixed that if any gov- ernment later violate any one of its provi-
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sions, all the governments on earth should arise to reduce it to utter submission, nay the human race as a whole should resolve, with every power at its disposal, to destroy that government. Should this greatest of all remedies be applied to the sick body of the world, it will assuredly recover from its ills and will remain eternally safe and se- cure."
"A few," He further adds, "unaware of the power latent in human endeavor, con- sider this matter as highly impracticable, nay even beyond the scope of man's utmost ef- forts. Such is not the case, however. On the contrary, thanks to the unfailing grace of God, the loving-kindness of His favored ones, the endeavors of unrivalled wise and capable souls, and the thoughts and ideas of the peerless leaders of this age, nothing what- soever can be regarded as unattainable. En- deavor, "ceaseless endeavor, is required. Noth- ing short of an indomitable determination can possibly achieve it. Many a cause past ages have regarded as purely visionary, yet in this day have become most easy and prac- ticable. Why should this most great and lofty cause the day-star of the firmament of true civilization and the cause of the glory, the advancement, the well-being and the success of all humanity be regarded as impossible of achievement? Surely the day will come when its beauteous light shall shed illumination upon the assemblage of man."
In one of His Tablets 'Abdu'1-Baha, elu- cidating further His noble theme, reveals the following:
"In cycles gone by, though harmony was established, yet, owing to the absence of means, the unity of all mankind could not have been achieved. Continents remained widely divided, nay even among the peoples of one and the same continent association and interchange of thought were well nigh impossible. Consequently intercourse, un- derstanding and unity amongst all the peo- ples and kindreds of the earth were unat- tainable. In this day, however, means of communication have multiplied, and the five continents of the earth have virtually merged into one. ... In like manner all the members of the human family, whether peoples or governments, cities or villages,
have become increasingly interdependent. For none is self-sufficiency any longer pos- sible, inasmuch as political ties unite all peoples and nations, and the bonds of trade and industry, of agriculture and education, are being strengthened every day. Hence the unity of all mankind can in this day be achieved. Verily this is none other but one of the wonders of this wondrous age, this glorious century. Of this past ages have been deprived, for this century the cen- tury of light has been endowed with unique and unprecedented glory, power and illumination. Hence the miraculous unfold- ing of a fresh marvel every day. Eventually it will be seen how bright its candles will burn in the assemblage of man.
"Behold how its light is now dawning upon the world's darkened horizon. The first candle is unity in the political realm, the early glimmerings of which can now be discerned. The second candle is unity of thought in world undertakings, the con- summation of which will ere long be wit- nessed. The third candle is unity in free- dom which will surely come to pass. The fourth candle is unity in religion which is the corner-stone of the foundation itself, and which, by the power of God, will be revealed in all its splendor. The fifth candle is the unity of nations a unity which in this century will be securely established, causing all the peoples of the world to re- gard themselves as citizens of one common fatherland. The sixth candle is unity of races, making of all that dwell on earth peoples and kindreds of one race. The sev- enth candle is unity of language, that is, the choice of a universal tongue in which all peoples will be instructed and converse. Each and every one of these will inevitably come to pass, inasmuch as the power of the Kingdom of God will aid and assist in their realization."
Over sixty years ago, in His Tablet to Queen Victoria, BahaVllah, addressing "the concourse of the rulers of the earth," re- vealed the following:
"Take ye counsel together, and let your concern be only for that which profiteth mankind and bettereth the condition thereof. . , . Regard the world as the hu- man body which though created whole and
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perfect has been afflicted, through divers causes, with grave ills and maladies. Not for one day did it rest, nay its sicknesses waxed more severe, as it fell under the treat- ment of unskilled physicians who have spurred on the steed of their worldly de- sires and have erred grievously. And, if at one time, through the care of an able physi- cian, a member of that body was healed, the rest remained afflicted as before. Thus informeth you the All-Knowing, the All- Wise. . . . That which the Lord hath or- dained as a sovereign remedy and mightiest instrument for the healing of all the world is the union of all its peoples in one uni- versal Cause, one common Faith. This can in no wise be achieved except through the power of a skilled, all-powerful and inspired Physician. This verily is the truth, and all else naught but error."
In a further passage Baha'u'llah adds these words:
"We see you adding every year unto your expenditures and laying the burden thereof on the people whom ye rule; this verily is naught but grievous injustice. Fear the sighs and tears of this wronged One, and burden not your peoples beyond that which they can endure. ... Be reconciled among yourselves, that ye may need armaments no more save in a measure to safeguard your territories and dominions. Be united, O con- course of the sovereigns of the world, for thereby will the tempest of discord be stilled amongst you and your peoples find rest. Should any one among you take up arms against another, rise ye all against him, for this is naught but manifest justice."
What else could these weighty words sig- nify if they did not point to the inevitable curtailment of unfettered national sover- eignty as an indispensable preliminary to the formation of the future Commonwealth of all the nations of the world? Some form of a world superstate must needs be evolved, in whose favor all the nations of the world will have willingly ceded every claim to make war, certain rights to impose taxation and all rights to maintain armaments, ex- cept for purposes of maintaining internal order within their respective dominions. Such a state will have to include within its orbit an international executive adequate to
enforce supreme and unchallengeable au- thority on every recalcitrant member of the commonwealth; a world parliament whose members shall be elected by the people in their respective countries and whose election shall be confirmed by their respective gov- ernments; and a supreme tribunal whose judgment will have a binding effect even in such cases where the parties concerned did not voluntarily agree to submit their case to its consideration. A world com- munity in which all economic barriers will have been permanently demolished and the interdependence of Capital and Labor defi- nitely recognized; in which the clamor of religious fanaticism and strife will have been forever stilled; in which the flame of racial animosity will have been finally ex- tinguished; in which a single code of inter- national law the product of the considered judgment of the world's federated represen- tatives shall have as its sanction the instant and coercive intervention of the combined forces of the federated units; and finally a world community in which the fury of a ca- pricious and militant nationalism will have been transmuted into an abiding conscious- ness of world citizenship such indeed, ap- pears, in its broadest outline, the Order an- ticipated by BahdVlldh, an Order that shall come to be regarded as the fairest fruit of a slowly maturing age.
"The Tabernacle of Unity," Baha'u'llah proclaims in His message to all mankind, "has been raised; regard ye not one another as strangers. ... Of one tree are all ye the fruit and of one bough the leaves. . . . The world is but one country and mankind its citizens. . . . Let not a man glory in that he loves his country; let him rather glory in this, that he loves his kind."
Let there be no misgivings as to the ani- mating purpose of the world-wide Law of BahdVllah. Far from aiming at the sub- version of the existing foundations of so- ciety, it seeks to broaden its basis, to re- mold its institutions in a manner consonant with the needs of an ever-changing world. It can conflict with no legitimate alle- giances, nor can it undermine essential loy- alties. Its purpose is neither to stifle the flame of a sane and intelligent patriotism in men's hearts, nor to abolish the system of
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national autonomy so essential if the evils of excessive centralization are to be avoided. It does not ignore, nor does it attempt to suppress the diversity of ethnical origins, of climate, of history, of language and tradi- tion, of thought and habit, that differentiate the peoples and nations of the world. It calls for a wider loyalty, for a larger aspira- tion than any that has animated the human race. It insists upon the subordination of national impulses and interests to the im- perative claims of a unified world. It re- pudiates excessive centralization on one hand, and disclaims all attempts at uniform- ity on the other. Its watchword is unity in diversity such as 'Abdu'1-Baha Himself has explained:
"Consider the flowers of a garden. Though differing in kind, color, form and shape, yet, inasmuch as they are refreshed by the waters of one spring, revived by the breath of one wind, invigorated by the rays of one sun, this diversity increaseth their charm and addeth unto their beauty. How unpleasing to the eye if all the flowers and plants, the leaves and blossoms, the fruit, the branches and the trees of that garden were all of the same shape and color! Di- versity of hues, form and shape enricheth and adorneth the garden, and heighteneth the effect thereof. In like manner, when divers shades of thought, temperament, and character, are brought together under the power and influence of one central agency, the beauty and glory of human perfection will be revealed and made manifest. Naught but the celestial potency of the Word of God, which ruleth and transcendeth the realities of all things, is capable of harmo- nizing the divergent thoughts, sentiments, ideas and convictions of the children of men."
The call of Baha'u'llah is primarily di- rected against all forms of provincialism, all insularities and prejudices. If long-cher- ished ideals and time-honored institutions, if certain social assumptions and religious formulas have ceased to promote the wel- fare of the generality of mankind, if they no longer administer to the needs of a con- tinually evolving humanity, let them be swept away and relegated to the limbo of obsolescent and forgotten doctrines. Why
should these, in a world subject to the im- mutable law of change and decay, be ex- empt from the deterioration that must needs overtake every human institution? For legal standards, political and economic theo- ries are solely designed to safeguard the in- terests of humanity as a whole, and not humanity to be crucified for the preservation of the integrity of any particular law or doctrine.
Let there be no mistake. The principle of the Oneness of Mankind the pivot round which all the teachings of BahaVllah re- volve is no mere outburst of ignorant emo- tionalism or an expression of vague and pious hope. Its appeal is not to be merely identified with a re-awakening of the spirit of brotherhood and good-will among men, nor does it aim solely at the fostering of harmonious cooperation among individual peoples and nations. Its implications are deeper, its claims greater than any which the Prophets of old were allowed to advance. Its message is applicable not only to the in- dividual, but concerns itself primarily with the nature of those essential relationships that must bind all the states and nations as members of one human family. It does not constitute merely the enunciation of an ideal, but stands inseparably associated with an institution adequate to embody its truth, demonstrate its validity, and perpetuate its influence. It implies an organic change in the structure of present-day society, a change such as the world has not yet ex- perienced. It constitutes a challenge, at once bold and universal, to outworn shib- boleths of national creeds creeds that have had their day and which must, in the ordi- i\ary course of events as shaped and con- trolled by Providence, give way to a new gospel, fundamentally different from, and infinitely superior to, what the world has already conceived. It calls for no less than the reconstruction and the demilitarization of the whole civilized world a world or- ganically unified in all the essential aspects of its life, its political machinery, its spir- itual aspiration, its trade and finance, its script and language, and yet infinite in the diversity of the national characteristics of its federated units.
It represents the consummation of hu-
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man evolution an evolution that has had its earliest beginnings in the birth of family life, its subsequent development in the achievement of tribal solidarity, leading in turn to the constitution of the city-state, and expanding later into the institution of independent and sovereign nations.
The principle of the Oneness of Man- kind, as proclaimed by BahaVllah, carries with it, no more and no less, than a solemn assertion that attainment to this final stage in this stupendous evolution is not only necessary but inevitable, that its realization is fast approaching, and that nothing short of a power that is born of God can succeed in establishing it.
So marvellous a conception finds its earli- est manifestations in the efforts consciously exerted and the modest beginnings already achieved by the declared adherents of the Faith of BahaVllah who, conscious of the sublimity of their calling and initiated into the ennobling principles of His Administra- tion, are forging ahead to establish His Kingdom on this earth. It has its indirect manifestations in the gradual diffusion of the spirit of world solidarity which is spon- taneously arising out of the welter of a dis- organized society.
It would be stimulating to follow the history of the growth and development of this lofty conception which must increas- ingly engage the attention of the responsible custodians of the destinies of peoples and nations. To the states and principalities just emerging from the welter of the great Napoleonic upheaval, whose chief preoccu- pation was either to recover their rights to an independent existence or to achieve their national unity, the conception of world soli- darity seemed not only remote but incon- ceivable. It was not until the forces of nationalism had succeeded in overthrowing the foundations of the Holy Alliance that had sought to curb their rising power, that the possibility of a world order, transcend- ing in its range the political institutions these nations had established, came to be seriously entertained. It was not until after the World War that these exponents of ar- rogant nationalism came to regard such an order as the object of a pernicious doctrine tending to sap that essential loyalty upon
which the continued existence of their na- tional life depended. With a vigor that re- called the energy with which the members of the Holy Alliance sought to stifle the spirit of a rising nationalism among the peoples liberated from the Napoleonic yoke, those champions of an unfettered national sovereignty, in their turn, have labored and are still laboring to discredit principles upon which their own salvation must ultimately depend.
The fierce opposition which greeted the abortive scheme of the Geneva Protocol; the ridicule poured upon the proposal for a United States of Europe which was subse- quently advanced, and the failure of the general scheme for the economic union of Europe, may appear as setbacks to the ef- forts which a handful of foresighted people are earnestly exerting to advance this noble ideal. And yet, are we not justified in de- riving fresh encouragement when we ob- serve that the very consideration of such proposals is in itself an evidence of their steady growth in the minds and hearts of men. In the organized attempts that are being made to discredit so exalted a concep- tion are we not witnessing the repetition, on a larger scale, of those stirring struggles and fierce controversies that preceded the birth, and assisted in the reconstruction, of the unified nations of the West?
To take but one instance. How confident were the assertions made in the days pre- ceding the unification of the states of the North American continent regarding the insuperable barriers that stood in the way of their ultimate federation! Was it not widely and emphatically declared that the conflicting interests, the mutual distrust, the differences of government and habit that divided the states were such as no force, whether spiritual or temporal, could ever hope to harmonize or control? And yet how different were the conditions prevailing a hundred and fifty years ago from those that characterize present-day society! It would indeed be no exaggeration to say that the absence of those facilities which modern scientific progress has placed at the service of humanity in our time made of the prob- lem of welding the American states into a single federation a task infinitely more com-
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plex than that which confronts a divided hu- manity in its efforts to achieve the unifica- tion of all mankind.
Who knows that for so exalted a concep- tion to take shape a suffering more intense than any it has yet experienced will have to be inflicted upon humanity? Could any- thing less than the fire of a civil war with all its violence and vicissitudes a war that nearly rent the great American Republic have welded the states, not only into a Union of independent units, but into a Na- tion, in spite of all the ethnic differences that characterized its component parts? That so fundamental a revolution, involving such far-reaching changes in the structure of society, can be achieved through the ordi- nary processes of diplomacy and education seems highly improbable. We have but to turn our gaze to humanity's bloodstained history to realize that nothing short of in- tense mental as well as physical agony has been able to precipitate those epoch- making changes that constitute the greatest landmarks in the history of human civiliza- tion.
Great and far-reaching as have been those changes in the past, they cannot but appear, when viewed in their proper perspective, ex- cept as subsidiary adjustments preluding that transformation of unparalleled majesty and scope which humanity is in this age bound to undergo. That the forces of a world catastrophe can alone precipitate such a new phase of human thought is, alas, be- coming increasingly apparent. That nothing short of the fire of a severe ordeal, unparal- leled in its intensity, can fuse and weld the discordant entities, that constitute the ele- ments of present-day civilization, into the integral components of the world Common- wealth of the future is a truth which future events will increasingly demonstrate.
The prophetic voice of BahaVllah warn- ing, in the concluding passages of the Hid- den Words, "the peoples of the world" that "an unforeseen calamity is following them and that grievous retribution awaiteth them" throws indeed a lurid light upon the immediate fortunes of sorrowing humanity. Nothing but a fiery ordeal, out of which humanity will emerge, chastened and pre- pared, can succeed in implanting that sense
of responsibility which the leaders of a new- born age must arise to shoulder.
I would again direct your attention to those ominous words of BahaVllah which I have already quoted: "And when the ap- pointed hour is come, there shall suddenly appear that which shall cause the limbs of mankind to quake."
Has not 'Abdu'1-Baha Himself asserted in unequivocal language that "another war, fiercer than the last, will assuredly break out"?
Upon the consummation of this colossal, this unspeakably glorious enterprise an en- terprise that baffled the resources of Roman statesmanship and which Napoleon's des- perate efforts failed to achieve will depend the ultimate realization of that millennium of which poets of all ages have sung and seers have long dreamed. Upon it will de- pend the fulfillment of the prophecies ut- tered by the Prophets of old when swords shall be beaten into ploughshares and the lion and the lamb lie down together. It alone can usher in the Kingdom of the Heavenly Father as anticipated by the Faith of Jesus Christ. It alone can lay the foun- dation for the New World Order visualized by BahaVllah a World Order that shall reflect, however dimly, upon this earthly plane, the ineffable splendors of the Abha Kingdom.
One word more in conclusion. The proc- lamation of the Oneness of Mankind the head corner-stone of BahaVllah's all-em- bracing dominion can under no circum- stances be compared with such expressions of pious hope as have been uttered in the past. His is not merely a call which He raised, alone and unaided, in the face of the relentless and combined opposition of two of the most powerful Oriental potentates of His day while Himself an exile and pris- oner in their hands. It implies at once a warning and a promise a warning that in it lies the sole means for the salvation of a greatly suffering world, a promise that its realization is at hand.
Uttered at a time when its possibility had not yet been seriously envisaged in any part of the world, it has, by virtue of that celes- tial potency which the Spirit of BahaVllah has breathed into it, come at last to be re-
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garded, by an increasing number of thought- ful men, not only as an approaching possi- bility, but as the necessary outcome of the forces now operating in the world.
Surely the world, contracted and trans- formed into a single highly complex organ- ism by the marvellous progress achieved in the realm of physical science, by the world- wide expansion of commerce and industry, and struggling, under the pressure of world economic forces, amidst the pitfalls of a materialistic civilization, stands in dire need of a restatement of the Truth underlying all the Revelations of the past in a language suited to its essential requirements. And what voice other than that of BahaVllah the Mouthpiece of God for this age is ca- pable of effecting a transformation of society as radical as that which He has already ac- complished in the hearts of those men and women, so diversified and seemingly irrec- oncilable, who constitute the body of His declared followers throughout the world?
That such a mighty conception is fast budding out in the minds of men, that voices are being raised in its support, that its
salient features must fast crystallize in the consciousness of those who are in authority, few indeed can doubt. That its modest beginnings have already taken shape in the world-wide Administration with which the adherents of the Faith of BahaVllah stands associated only those whose hearts are tainted by prejudice can fail to perceive.
Ours, dearly-beloved co-workers, is the paramount duty to continue, with un- dimmed vision and unabated zeal, to assist in the final erection of that Edifice the foundations of which Baha'u'llah has laid in our hearts. Ours is the duty to derive added hope and strength from the general trend of recent events, however dark their immediate effects, and to pray with unremitting fer- vor that He may hasten the approach of the realization of that Wondrous Vision which constitutes the brightest emanation of His Mind and the fairest fruit of the fairest civilization the world has yet seen.
Might not the hundredth anniversary l of the Declaration of the Faith of Baha'u'llah mark the inauguration of so vast an era in human history? (November 28, 1931.)
NON-POLITICAL CHARACTER OF THE BAHA'f FAITH
We stand too close to so colossal a Reve- lation to expect in this, the first century of its era, to arrive at a just estimate of its tow- ering grandeur, its infinite possibilities, its transcendent beauty. Small though our present numbers may be, however limited our capacities, or circumscribed our influ- ence, we, into whose hands so pure, so ten- der,* so precious, a heritage has been en- trusted, should at all times strive, with unrelaxing vigilance, to abstain from any thoughts, words, or deeds, that might tend to dim its brilliance or injure its growth. . . .
Dear friends: Clear and emphatic as are the instructions which our departed Master has ^iterated in countless Tablets be- queathed by Him to his followers through- out the world, a few, owing to the restricted influence of the Cause in the West, have been purposely withheld from the body of His occidental disciples, who, despite their numerical inferiority, are now exercising such a preponderating influence in the direc-
tion and administration of its affairs. I feel it, therefore, incumbent upon me to stress, now that the time is ripe, the importance of an instruction which, at the present stage of the evolution of our Faith, should be in- creasingly emphasized, irrespective of its ap- plication to the East or to the West. And this principle is no other than that which involves the non-participation by the adher- ents of the Faith of Baha'u'llah, whether in their individual capacities or collectively as local or national Assemblies, in any form of activity that might be interpreted, either directly or indirectly, as an interference in the political affairs of any particular gov- ernment. Whether it be in the publications which they initiate and supervise; or in their official and public deliberations; or in the posts they occupy and the services they render; or in the communications they ad- dress to their fellow-disciples; or in their
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dealings with men of eminence and author- ity; or in their affiliations with kindred so- cieties and organizations, it is, I am firmly convinced, their first and sacred obligation to abstain from any word or deed that might be construed as a violation of this vital principle. Theirs is the duty to demon- strate, on one hand, their unqualified loyalty and obedience to whatever is the con- sidered judgment of their respective govern- ments.
Let them refrain from associating them- selves, whether by word or by deed, with the political pursuits of their respective nations, with the policies of their governments and the schemes and programs of parties and factions. In such controversies they should assign no blame, take no side, further no design, and identify themselves with no sys- tem prejudicial to the best interests of that world-wide Fellowship which it is their aim to guard and foster. Let them beware lest they allow themselves to become the tools of unscrupulous politicians, or to be en- trapped by the treacherous devices of the plotters and the perfidious among their countrymen. Let them so shape their lives and regulate their conduct that no charge of secrecy, of fraud, of bribery or of intimi- dation may, however ill-f ounded, be brought against them. Let them rise above all par- ticularism and partisanship, above the vain disputes, the petty calculations, the tran- sient passions that agitate the face, and en- gage the attention, of a changing world. It
is their duty to strive to distinguish, as clearly as they possibly can, and if needed with the aid of their elected representatives, such posts and functions as are either diplo- matic or political from those that are purely administrative in character, and which un- der no circumstances are affected by the changes and chances that political activities and party government, in every land, must necessarily involve. Let them affirm their unyielding determination to stand, firmly and unreservedly, for the way of Baha'- u'llah, to avoid the entanglements and bick- erings inseparable from the pursuits of the politician, and to become worthy agencies of that Divine Polity which incarnates God's immutable Purpose for all men.
It should be made unmistakably clear that such an attitude implies neither the slight- est indifference to the cause and interests of their own country, nor involves any in- subordination on their part to the authority of recognized and established governments. Nor does it constitute a repudiation of their sacred obligation to promote, in the most effective manner, the best interests of their government and people. It indicates the desire cherished by every true and loyal fol- lower of Bah&'u'llah to serve, in an unsel- fish, unostentatious and patriotic fashion, the highest interests of the country to which he belongs, and in a way that would entail no departure from the high standards of in- tegrity and truthfulness associated with the teachings of His Faith. (March 21, 1932.)
AMERICA AND THE MOST GREAT PEACE
Dearly-beloved friends! It is not for me, nor does it seem within the competence of any one of the present generation, to trace the exact and full history of the rise and gradual consolidation of this invincible arm, this mighty organ, of a continually advanc- ing Cause. It would be premature at this early stage of its evolution, to attempt an exhaustive analysis, or to arrive at a just estimate, of the impelling forces that have urged it forward to occupy so exalted a place among the various instruments which the Hand of Omnipotence has fashioned, and is now perfecting, for the execution of
His divine Purpose. Future historians of this mighty Revelation, endowed with pens abler than any which its present-day sup- porters can claim to possess, will no doubt transmit to posterity a masterly exposition of the origins of those forces which, through a remarkable swing- of the pendulum, have caused the administrative center of the Faith to gravitate, away from its cradle, to the shores of the American continent and towards its very heart the present main- spring and chief bulwark of its fast evolving institutions. On them will devolve the task of recording the history, and of estimating
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the significance, of so radical a revolution in the fortunes of a slowly maturing Faith. Theirs will be the opportunity to extol the virtues and to immortalize the memory of those men and women who have partici- pated in its accomplishment. Theirs will be the privilege of evaluating the share which each of these champion-builders of the World Order of Bahayilah has had in ushering in that golden Millennium, the promise of which lies enshrined in His teach- ings.
Does not the history of primitive Chris- tianity and of the rise of Islam, each in its own way, offer a striking parallel to this strange phenomenon the beginnings of which we are now witnessing in this, the first cen- tury of the Baha'i Era? Has not the Divine Impulse which gave birth to each of these great religious systems been driven, through the operation of those forces which the irre- sistible growth of the Faith itself had re- leased, to seek away from the land of its birth and in more propitious climes a ready field and a more adequate medium for the incarnation of its spirit and the propagation of its cause? Have not the Asiatic churches of Jerusalem, of Antioch and of Alexandria, consisting chiefly of those Jewish converts, whose character and temperament inclined them to sympathize with the traditional ceremonies of the Mosaic Dispensation, been forced, as they steadily declined, to recog- nize the growing ascendancy of their Greek and Roman brethren? Have they not been compelled to acknowledge the superior valor and the trained efficiency which have en- abled these standard-bearers of the Cause of Jesus Christ to erect the symbols of His world-wide dominion on the ruins of a col- lapsing Empire? Has not the animating spirit of Islam been constrained, under the pressure of similar circumstances, to abandon the inhospitable wastes of its Arabian Home, the theatre of its greatest sufferings and ex- ploits, to yield in a distant land the fairest fruit of its slowly maturing civilization?
"Prow the beginning of time until the present day," 'Abdu'1-Baha" Himself affirms, "the light of Divine Revelation bath risen in the East and shed its radiance upon the West. The illumination thus shed hath, however, acquired in the West an extraordi-
nary brilliancy. Consider the Faith pro- claimed by Jesus. Though it first appeared in the East, yet not until its light had been shed upon the West did the full measure of its potentialities be manifest" "The day is approaching," He, in another passage, assures us, "when ye shall witness how, through the splendor of the Faith of Bahd'u'lldh, the West will have replaced the East, radiating the light of Divine Guidance." "In the books of the Prophets," He again asserts, "certain glad-tidings are. recorded which are absolutely true and free from doubt. The East hath ever been the dawning-place of the Sun of Truth. In the East all the Proph- ets of God have appeared. . . . The West hath acquired illumination from the East but in some respects the reflection of the light hath been greater in the Occident. This is specially true of Christianity. Jesus Christ appeared in Palestine and His teachings were founded in that country. Although the doors of the Kingdom were first opened in that land and the bestowals of God were spread broadcast from its center, the people of the West have embraced and promulgated Christianity more fully than the people of the East."
Little wonder that from the same uner- ring pen there should have flowed, after 'Abdu'l-Baha's memorable visit to the West, these often-quoted words, the significance of which it would be impossible for me to overrate: "The continent of America" He announced in a Tablet unveiling His Divine Plan to the believers residing in the North- Eastern States of the American Republic, "is in the eyes of the one true God the land wherein the splendors of His light shall be revealed, where the righteous will abide and the free assemble." "May this American democracy," He Himself, while in America, was heard to remark, "be the first nation to establish the foundation of international agreement. May it be the first nation to pro- claim the unity of mankind. May it be the first to unfurl the standard of the 'Most Great Peace. 9 . . . The American people are indeed worthy of being the first to build the tabernacle of the great peace and proclaim the oneness of mankind. . . . May America become the distributing center of spiritual enlightenment and all the world receive this
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heavenly blessing. For America has devel- oped powers and capacities greater and more wonderful than any other nations. . . . May the inhabitants of this country become like angels of heaven with faces turned continu- ally toward God. May all of them become servants of the omnipotent One. May they rise from their present material attainments to such a height that heavenly illumination may stream from this center to all the peo- ples of the world. . . . This American nation is equipped and empowered to accom- plish that which will adorn the pages of his- tory, to become the envy of the world and be blest in both the East and the West for the triumph of its people. . . . The Ameri- can continent gives signs and evidences of very great advancement. Its future is even more promising, for its influence and illumi- nation are jar-reaching. It will lead all na- tions spiritually."
Would it seem extravagant, in the light of so sublime an utterance, to expect that in the midst of so enviable a region of the earth and out of the agony and wreckage of an unprecedented crisis there should burst forth a spiritual renaissance which, as it propagates itself through the instrumentality of the American believers, will rehabilitate the fortunes of a decadent age? It was 'Abdu'l- Baha Himself, His most intimate associates testify, Who, on more than one occasion, intimated that the establishment of His Father's Faith in the North American con- tinent ranked as the most outstanding among the threefold aims which, as He conceived it, constituted the principal objective of His ministry. It was He who, in the heyday of His life and almost immediately after His Father's ascension, conceived the idea of in- augurating His mission by enlisting the in- habitants of so promising a country under the banner of BahaVllah. He it was Who in His unerring wisdom and out of the abundance of His heart chose to bestow on His favored disciples, to the very last day of His life, the tokens of His unfailing so- licitude and to overwhelm them with the marks of His special favor. It was He Who, in His declining years, as soon as delivered from the shackles of a long and cruel in- carceration, decided to visit the land which had remained for so many years the object
of His infinite care and love. It was He Who, through the power of His presence and the charm of His utterance, infused into the entire body of His followers those sen- timents and principles which could alone sustain them amidst the trials which the very prosecution of their task would inevitably engender. Was He not, through the sev- eral functions which He exercised whilst He dwelt amongst them, whether in the lay- ing of the corner-stone of their House of Worship, or in the Feast which He offered them and at which He chose to serve them in person, or in the emphasis which He on a more solemn occasion placed on the impli- cations of His spiritual station was He not, thereby, deliberately bequeathing to them all the essentials of that spiritual heritage which He knew they would ably safeguard and by their deeds continually enrich? And finally who can doubt that in the Divine Plan which, in the evening of His life, He unveiled to their eyes He was investing them with that spiritual primacy on which they could rely in the fulfillment of their high destiny? %
"O ye apostles of Babd'u'lldh!" He thus addresses them in one of His Tablets, "May my life be sacrificed for you! . . . Behold the portals which Babd'u'lldb hath opened before you! Consider how exalted and lofty is the station you are destined to attain; how unique the favors with which you have been endowed." "My thoughts," He tells them in another passage, "are turned towards you, and my heart leaps within me at your men- tion. Could ye know how my soul glows with your love, so great a happiness would flood your hearts as to cause you to become enamored with each other " "The full measure of your success " He declares in another Tablet, "is as yet unrevealed, its sig- nificance still unapprehended. Ere long ye will, with your own eyes, witness how bril- liantly every one of you, even as a shining star, will radiate in the firmament of your country the light of Divine Guidance and will bestow upon its people the glory of an everlasting life" "The range of your future achievements" He once more affirms, "still remains undisclosed. 1 fervently hope that in the near future the whole earth may be stirred and shaken by the results of your
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achievements." "The Almighty," He as- sures them, "will no doubt grant you the help of His grace, will invest you with the tokens of His might, and will endue your souls with the sustaining power of His holy Spirit" "Be not concerned," He admonishes them, "with the smallness of your numbers, neither be oppressed by the multitude of an
unbelieving world. . . . Exert yourselves; your mission is unspeakably glorious. Should success crown your enterprise, America will assuredly evolve into a center from which waves of spiritual power will emanate, and the throne of the Kingdom of God will, in the plenitude of its majesty and glory, be firmly established." (April 21, 1933.)
THE BAHA'f ADMINISTRATIVE ORDER
Dearly-beloved brethren in 'Abdu'1-Baha! With the ascension of BahaVllah the Day- Star of Divine guidance which, as foretold by Shaykh Ahmad and Siyyid Kazim, had risen in Shiraz, and, while pursuing its west- ward course, had mounted its zenith in Adri- anople, had finally sunk below the horizon of 'Akka, never to rise again ere the com- plete revolution of one thousand years. The setting of so effulgent an Orb brought to a definite termination the period of Divine Revelation the initial and most vitalizing stage in the Baha'i era. Inaugurated by the Bab, culminating in BahaVllah, antici- pated and extolled by the entire company of the Prophets of this great prophetic cycle, this period has, except for the short interval between the Bab's martyrdom and Baha'u- 'llah's shaking experiences in the Siyah-Chal of Tihran, been characterized by almost fifty years of continuous and progressive Revela- tion a period which by its duration and fecundity must be regarded as unparalleled in the entire field of the world's spiritual his- tory.
The passing of 'Abdu'1-Baha, on the other hand, marks the closing of the Heroic and Apostolic Age of this same Dispensation that primitive period of our Faith the splen- dors of which can never be rivaled, much less be eclipsed, by the magnificence that must needs distinguish the future victories of Bahd'u'llah's Revelation. For neither the achievements of the champion-builders of the present-day institutions of the Faith of BahaVllah, nor the tumultuous triumphs which the heroes of its Golden Age will in the coming days succeed in winning, can measure with, or be included within the same category as, the wondrous works asso- ciated with the names of those who have
generated its very life and laid its pristine foundations. That first and creative age of the Baha'i era must, by its very nature, stand above and apart from the formative period into which we have entered and the golden age destined to succeed it.
'Abdu'1-baha, Who incarnates an institu- tion for which we can find no parallel what- soever in any of the world's recognized religious systems, may be said to have closed the Age to which He Himself belonged and opened the one in which we are now labor- ing. His "Will and Testament" should thus be regarded as the perpetual, the indissoluble link which the mind of Him Who is the Mystery of God has conceived in order to insure the continuity of the three ages that constitute the component parts of the Baha'i Dispensation. The period in which the seed of the Faith had been slowly ger- minating is thus intertwined both with the one which must witness its efflorescence and the subsequent age in which that seed will have finally yielded its golden fruit.
The creative energies released by the Law of BahaVllah, permeating and evolving within the min4 of 'Abdu'1-Baha, have, by their very impact and close interaction, given birth to an Instrument which may be viewed as the Charter of the New World Order which is at once the glory and the promise of this most great Dispensation. The Will may thus be acclaimed as the inevit- able offspring resulting from that mystic intercourse between Him Who communi- cated the generating influence of His divine Purpose and the One Who was its vehicle and chosen 'recipient. Being the Child of the Covenant the Heir of both the Originator and the Interpreter of the Law of God the "Will and Testament" of 'Abdu'1-Baha can
of the ew erf the the
A view of the new entrance to the Bab's Shrine on Mt. Carmel, showing extension of the
terrace facing the Shrine.
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no more be divorced from Him Who supplied the original and motivating impulse than from the One Who ultimately conceived it. BahaVllah's inscrutable purpose, we must ever bear in mind, has been so thoroughly infused into he conduct of 'Abdu'1-Baha, and their motives have been so closely wedded together, that the mere attempt to dissociate the teachings of the former from any system which the ideal Exemplar of those same teachings has established would amount to a repudiation of one of the most sacred and basic truths of the Faith.
The Administrative Order, which ever since 'Abdu'l-Baha's ascension has evolved and is taking shape under our very eyes in no fewer than forty countries of the world, may be considered as the framework of the Will itself, the inviolable stronghold where- in this new-born child is being nurtured and developed. This Administrative Order, as it expands and consolidates itself, will no doubt manifest the potentialities and reveal the full implications of this momentous Document this most remarkable expression of the Will of One of the most remarkable Figures of the Dispensation of BahaVllah. It will, as its component parts, its organic institutions, be- gin to function with efficiency and vigor, assert its claim and demonstrate its capacity to be regarded not only as the nucleus but the very pattern of the New World Order destined to embrace in the fullness of time the whole of mankind.
It should be noted in this connection that this Administrative Order is fundamentally different from anything that any Prophet has previously established, inasmuch as Ba- haVllah has Himself revealed its principles, established its institutions, appointed the person to interpret His Word and conferred the necessary authority on the body designed to supplement and apply His legislative or- dinances. Therein lies the secret of its strength, its fundamental distinction, and the guarantee against disintegration and schism. Nowhere in the sacred scriptures of any of the world's religious systems, nor even in the writings of the Inaugurator of the Baha'i Dispensation, do we find any pro- visions establishing a covenant or providing for an administrative order that can compare in scope and authority with those that lie
at the very basis of the Baha'i Dispensation. Has either Christianity or Islam, to take as an instance two of the most widely diffused and outstanding among the world's recog- nized religions, anything to offer that can measure with, or be regarded as equivalent to, either the Book of BahaVllah's Covenant or to the "Will and Testament" of 'Abdu'l- Baha? Does the text of either the Gospel or the Qur'an confer sufficient authority upon those leaders and councils that have claimed the right and assumed the function of inter- preting the provisions of their sacred scrip- tures and of administering the affairs of their respective communities? Could Peter, the admitted chief of the Apostles, or the Imam 'Ali, the cousin and legitimate suc- cessor of the Prophet, produce in support of the primacy with which both had been in- vested written and explicit affirmations from Christ and Muhammad that could have silenced those who either among their con- temporaries or in a later age have repudiated their authority and, by their action, pre- cipitated the schisms that persist until the present day? Where, we may confidently ask, in the recorded sayings of Jesus Christ, whether in the matter of succession or in the provision of a set of specific laws and clearly defined administrative ordinances, as distinguished from purely spiritual principles, can we find anything approaching the de- tailed injunctions, laws and warnings that abound in the authenticated utterances of both BahaVllah and 'Abdu'1-Baha? Can any passage of the Qur'an, which in respect to its legal code, its administrative and devotional ordinances marks already a notable advance over previous and more corrupted Revela- tions, be construed as placing upon an un- assailable basis the undoubted authority with which Muhammad had, verbally and on sev- eral occasions, invested His successor? Can the Author of the Babi Dispensation, how- ever much He may have succeeded through the provisions of the Bayan in averting a schism as permanent and catastrophic as those that afflicted Christianity and Islam can He be said to have produced instruments for the safeguarding of His faith as definite and efficacious as those which must for all time preserve the unity of the organized fol- lowers of the Faith of BahdVlUh?
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Alone of all the Revelations gone before it this Faith has, through the explicit direc- tions, the repeated warnings, the authenti- cated safeguards incorporated and elaborated in its teachings, succeeded in raising a struc- ture which the bewildered followers of bank- rupt and broken creeds might well approach and critically examine, and seek, ere it is too late, the invulnerable security of its world- embracing shelter.
No wonder that He Who through the operation of His Will has inaugurated so vast and unique an Order and Who is the Center of so mighty a Covenant should have written these words: "So firm and mighty is this Covenant that from the beginning of time until the present day no religious Dis- pensation hath produced its like." "What- soever is latent in the innermost of this holy cycle" He wrote during the darkest and most dangerous days of His ministry, "shall gradually appear and be made manifest, for now is but the beginning of its growth and the dayspring of the revelation of its signs." "Fear not" are His reassuring words fore- shadowing the rise of the Administrative Order .established by His Will, "fear not if this Branch be severed from this material world and cast aside its leaves; nay y the leaves thereof shall flourish, for this Branch will grow after it is cut off from this world below, it shall reach the loftiest pinnacles of glory, and it shall bear such fruits as will perfume the world with their fragrance."
To what else if not to the power and maj- esty which this Administrative Order the rudiments of the future all-enfolding Baha'i Commonwealth is destined to manifest, can these utterances of BahaVllah allude: "The world's equilibrium hath been upset through the vibrating influence of this most great, this new World Order. Mankind's ordered life hath been revolutionized through the agency of this unique, this wondrous System the like of which mortal eyes have never witnessed"
The Bab Himself, in the course of His references to "Him Whom God will make manifest" anticipates the System and glori- fies the World Order which the Revelation of Bah*Vllah is destined to unfold. "Well is it with him" is His remarkable statement in the third chapter of the Bayan, "who
fixetb bis gaze upon the Order of Bahd'- u'lldh and rendereth thanks unto his Lord! For He will assuredly be made manifest. God hath indeed irrevocably ordained it in the Bayan."
In the Tablets of BahaVliah where the institutions of the International and local Houses of Justice are specifically designated and formally established; in the institution of the Hands of the Cause of God which first BahaVllah and then 'Abdu'1-Baha brought into being; in the institution of both local and national Assemblies which in their em- bryonic stage were already functioning in the days preceding 'Abdu'l-Baha's ascension; in the authority with which the Author of our Faith and the Center of His Covenant have in their Tablets chosen to confer upon them; in the institution of the Local Fund which operated according to 'Abdu'l-Baha's specific injunctions addressed to certain Assemblies in fran; in the verses of the Kitab-i-Aqdas the implications of which clearly anticipate the institution of the Guardianship; in the explanation which 'Abdu'1-Baha, in one of His Tablets, has given to, and the emphasis He has placed upon, the hereditary principle and the law of primogeniture as having been upheld by the Prophets of the past in these we can discern the faint glimmerings and discover the earliest intimation of the nature and working of the Administrative Order which the Will of 'Abdu'1-Baha was at a later time destined to proclaim and formally establish.
An attempt, I feel, should at the present juncture be made to explain the character and functions of the twin pillars that sup- port this mighty Administrative Structure the institutions of the Guardianship and of the Universal House of Justice. To de- scribe in their entirety the diverse elements that function in conjunction with these in- stitutions is beyond the scope and purpose of this general exposition of the fundamental verities of the Faith. To define with ac- curacy and minuteness the features, and to analyze exhaustively the nature of the rela- tionships which, on the one hand, bind to- gether these two fundamental organs of the Will of 'Abdu'1-Baha and connect, on the other, each of them to the Author of
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the Faith and the Center of His Covenant is a task which future generations will no doubt adequately fulfill. My present inten- tion is to elaborate certain salient features of this scheme which, however close we may stand to its colossal structure, are already so clearly defined that we find it inexcusable to either misconceive or ignore.
It should be stated, at the very outset, in clear and unambiguous language, that these twin institutions of the Administrative Order of Baha'u'llah should be regarded as divine in origin, essential in their functions and complementary in their aim and purpose. Their common, their fundamental object is to insure the continuity of that divinely- appointed authority which flows from the Source of our Faith, to safeguard the unity of its followers and to maintain the integrity and flexibility of its teachings. Acting in conjunction with each other these two in- separable institutions administer its affairs, coordinate its activities, promote its interests, execute its laws and defend its subsidiary in- stitutions. Severally, each operates within a clearly defined sphere of jurisdiction; each is equipped with its own attendant institutions instruments designed for the effective dis- charge of its particular responsibilities and duties. Each exercises, within the limitations imposed upon it, its powers, its authority, its rights and prerogatives. These are neither contradictory, nor detract in the slightest degree from the position which each of these institutions occupies. Far from being incom- patible or mutually destructive, they supple- ment each other's authority and functions, and are permanently and fundamentally united in their aims.
Divorced from the institution of the Guar- dianship the World Order of BahaVllah would be mutilated and permanently de- prived of that hereditary principle which, as 'Abdu'1-Baha has written, has been invariably upheld by the Law of God. "In all the Divine Dispensations" He states, in a Tablet addressed to a follower of the Faith in Iran, "the eldest son hath been given extraordinary distinctions. Even the station of prophet- hood hath been his birthright" Without such an institution the integrity of the Faith would be imperiled, and the stability of the entire fabric would be gravely en-
dangered. Its prestige would suffer, the means required to enable it to take a long, an uninterrupted view over a series of genera- tions would be completely lacking, and the necessary guidance to define the sphere of the legislative action of its elected representa- tives would be totally withdrawn.
Severed from the no less essential institu- tion of the Universal House of Justice this same system of the Will of 'Abdu'1-Baha would be paralyzed in its action and would be powerless to fill in those gaps which the Author of the Kitab-i-Aqdas has deliberately left in the body of His legislative and ad- ministrative ordinances.
"He is the Interpreter of the Word of God" 'Abdu'1-Baha, referring to the func- tions of the Guardian of the Faith, asserts, using in His Will the very term which He Himself had chosen when refuting the argu- ment of the Covenant-breakers who had challenged His right to interpret the utter- ances of Baha'u'llah. "After him," He adds, "will succeed the first-born of his lineal descendants" "The mighty stronghold" He further explains, "shall remain impreg- nable and safe through obedience to him who is the Guardian of the Cause of God." "It is incumbent upon the members of the House of Justice, upon all the Aghsdn, the Af- ndn, the Hands of the Cause of God, to show their obedience, submissiveness and subordination until the Guardian of the Cause of God."
"It is incumbent upon the members of the House of Justice," Baha'u'llah, on the other hand, declares in the Eighth Leaf of the Exalted Paradise, "to take counsel together regarding those things which have not out- wardly been revealed in the Book, and to enforce that which is agreeable to them. God will verily inspire them with whatsoever He willeth, and He verily is the Provider, the Omniscient." "Unto the Most Holy Book" (the Kitab-i-Aqdas), 'Abdu'1-Baha states in His Will, "every one must turn, and all that is not expressly recorded therein must be re- ferred to the Universal House of Justice. That which this body, whether unanimously or by a majority doth carry, that is verily the truth and the purpose of God Himself. Whoso doth deviate therefrom is verily of them that love discord, hath shown forth
A view of one of the garden walks behind the Shrine of the Bab on Mt. Carmel, Haifa.
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malice, and turned away from the Lord of the Covenant"
Not only does 'Abdu'1-Baha confirm in His Will BahaVllah's above-quoted state- ment, but invests this body with the addi- tional right and power to abrogate, according to the exigencies of time, its own enactments, as well as those of a preceding House of Jus- tice. "Inasmuch as the House of Justice" is His explicit statement in His Will, "hath power to enact laws that are not expressly recorded in the Book and bear upon daily transactions, so also it hath power to repeal the same. . . . This it can do because these laws form no part of the divine explicit text."
Referring to both the Guardian and the Universal House of Justice we read these emphatic words: "The sacred and youthful Branch^ the Guardian of the Cause of God y as well as the Universal House of Justice to be universally elected and established, are both under the care and protection of the Abhd Beauty, under the shelter and un- erring guidance of the Exalted One (the Bab) (may my life be offered up for them both) . Whatsoever they decide is of God"
From these statements it is made in- dubitably clear and evident that the Guard- ian of the Faith has been made the Interpreter of the Word and that the Universal House of Justice has been invested with the func- tion of legislating on matters not expressly revealed in the teachings. The interpretation of the Guardian, functioning within his own sphere, is as authoritative and binding as the enactments of the International House of Justice, whose exclusive right and preroga- tive is to pronounce upon and deliver the final judgment on such laws and ordinances as BahaVllah has not expressly revealed. Neither can, nor will ever, infringe upon the sacred and prescribed domain of the other. Neither will seek to curtail the specific and undoubted authority with which both have been divinely invested.
Though the Guardian of the Faith has been made the permanent head of so august a body he can never, even temporarily, as- sume the right of exclusive legislation. He cannot override the decision of the majority of his fellow-members, but is bound to insist upon a reconsideration by them of any en-
actment he conscientiously believes to con- flict with the meaning and to depart from the spirit of Bah4 Vllah's revealed utterances. He interprets what has been specifically re- vealed, and cannot legislate except in his capacity as member of the Universal House of Justice. He is debarred from laying down independently the constitution that must govern the organized activities of his fellow- members, and from exercising his influence in a manner that would encroach upon the liberty of those whose sacred right is to elect the body of his collaborators.
It should be borne in mind that the institu- tion of the Guardianship has been anticipated by 'Abdu'1-Baha in an allusion He made in a Tablet addressed, long before His own as- cension, to three of His friends in Iran. To their question as to whether there would be any person to whom all the Baha'is would be called upon to turn after His ascension He made the following reply: "As to the question ye have asked me, know verily that this is a well-guarded secret. It is even as a gem concealed within its shell. That it will be revealed is predestined. The time will come when its light will appear, when its evidences will be made manifest, and its secrets un- raveled"
Dearly beloved friends! Exalted as is the position and vital as is the function of the institution of the Guardianship in the Ad- ministrative Order of Baha'u'llah, and stag- gering as must be the weight of responsibility which it carries, its importance must, what- ever be the language of the Will, be in no wise over-emphasized. The Guardian of the Faith must not under any circumstances, and whatever his merits or his achievements, be exalted to the rank that will make him a co- sharer with 'Abdu'1-Baha in the unique posi- tion which the Center of the Covenant oc- cupies much less to the station exclusively ordained for the Manifestation of God. So grave a departure from the established tenets of our Faith is nothing short of open blas- phemy. As I have already stated, in the course of my references to 'Abdu'l-Baha's station, however great the gulf that separates Him from the Author of a Divine Revelation it can never measure with the distance that stands between Him Who is the Center of BahdVlUh's Covenant and the Guardians
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who are its chosen ministers. There is a far, far greater distance separating the Guardian from the Center of the Covenant than there is between the Center of the Covenant and its Author.
No Guardian of the Faith, I feel it my solemn duty to place on record, can ever claim to be the perfect exemplar of the teach- ings of BahaVllah or the stainless mirror that reflects His light. Though overshadowed by the unfailing, the unerring protection of BahaVllah and of the Bab, and however much he may share with 'Abdu'1-Baha the right and obligation to interpret the Baha'i teachings, he remains essentially human and cannot, if he wishes to remain faithful to his trust, arrogate to himself, under any pre- tense whatsoever, the rights, the privileges and prerogatives which BahaVllah has chosen to confer upon His Son. In the light of this truth to pray to the Guardian of the Faith, to address him as lord and master, to designate him as his holiness, to seek his benediction, to celebrate his birthday, or to commemo- rate any event associated with his life would be tantamount to a departure from those established truths that are enshrined within our beloved Faith. The fact that the Guard- ian has been specifically endowed with such power as he may need to reveal the purport and disclose the implications of the utterances of BahaVllah and of 'Abdu'1-Baha does not necessarily confer upon him a station co-equal with those Whose words he is called upon to interpret. He can exercise that right and discharge this obligation and yet remain infi- nitely inferior to both of them in rank and different in nature.
To the integrity of this cardinal principle of our Faith the words, the deeds of its pres- ent and future Guardians must abundantly testify. By their conduct and example they must needs establish its truth upon an unas- sailable foundation and transmit to future generations unimpeachable evidences of its reality.
For my own part to hesitate in recogniz- ing so vital a truth or to vacillate in proclaim- ing so firm a conviction must constitute a shameless betrayal of the confidence reposed in me by 'Abdu'1-Baha and an unpardonable usurpation of the authority with which He Himself has been invested.
A word should now be said regarding the theory on which this Administrative Order is based and the principle that must govern the operation of its chief institutions. It would be utterly misleading to attempt a comparison between this unique, this divinely-conceived Order and any of the diverse systems which the minds of men, at various periods of their history, have con- trived for the government of human institu- tions. Such an attempt would in itself be- tray a lack of complete appreciation of the excellence of the handiwork of its great Author. How could it be otherwise when we remember that this Order constitutes the very pattern of that divine civilization which the almighty Law of BahaVllah is designed to establish upon earth? The divers and ever- shifting systems of human polity, whether past or present, whether originating in the East or in the West, offer no adequate cri- terion wherewith to estimate the potency of its hidden virtues or to appraise the solidity of its foundations.
The Baha'i Commonwealth of the future, of which this vast Administrative Order is the sole framework, is, both in theory and practice, not only unique in the entire his- tory of political institutions, but can find no parallel in the annals of any of the world's recognized religious systems. No form of democratic government; no system of autoc- racy or of dictatorship, whether monarchical or republican; no intermediary scheme of a purely aristocratic order; nor even any of the recognized types of theocracy, whether it be the Hebrew Commonwealth, or the various Christian ecclesiastical organizations, or the I ma mate or the Caliphate in Islam none of these can be identified or be said to conform with the Administrative Order which the masterhand of its perfect Architect has fash- ioned.
This new-born Administrative Order in- corporates within its structure certain ele- ments which are to be found in each of the three recognized forms of secular govern- ment, without being in any sense a mere replica of any one of them, and without introducing within its machinery any of the objectionable features which they inherently possess. It blends and harmonizes, as no government fashioned by mortal hands has
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as yet accomplished, the salutary truths which each of these systems undoubtedly contains without vitiating the integrity of those God-given verities on which it is ulti- mately founded.
The Administrative Order of the Faith of BahaVllah must in no wise be regarded as purely democratic in character inasmuch as the basic assumption which requires all democracies to depend fundamentally upon getting their mandate from the people is altogether lacking in this Dispensation. In the conduct of the administrative affairs of the Faith, in the enactment of the legislation necessary to supiplement the laws of the Kitab-i-Aqdas, the members of the Uni- versal House of Justice, it should be borne in mind, are not, as BahaVllah's utterances clearly imply, responsible to those whom they represent, nor are they allowed to be gov- erned by the feelings, the general opinion, and even the convictions of the mass of the faith- ful, or of those who- directly elect them. They are to follow, in a prayerful attitude, the dictates and promptings of their con- science. They may, indeed they must, ac- quaint themselves with the conditions pre- vailing among the community, must weigh dispassionately in their minds the merits of any case presented for their consideration, but must reserve for themselves the right of an unfettered decision. fr God will verily inspire them with whatsoever he willeth" is BahaVllah's incontrovertible assurance. They, and not the body of those who either directly or indirectly elect them, have thus been made the recipients of the divine guid- ance which is at once the life-blood and ultimate safe-guard of this Revelation. Moreover, he who symbolizes the hereditary principle in this Dispensation has been made the interpreter of the words of its Author, and ceases consequently, by virtue of the actual authority vested in him, to be the figure-head invariably associated with the prevailing systems of constitutional mon- archies.
Nor can the Baha'i Administrative Order be dismissed as a hard and rigid system of unmitigated autocracy or as an idle imita- tion of any form of absolutistic ecclesiastical government, whether it be the Papacy, the Imimate or any other similar institution, for
the obvious reason that upon the interna- tional elected representatives of the followers of BahaVlUh has been conferred the exclu- sive right of legislating on matters not ex- pressly revealed in the Baha'i writings. Neither the Guardian of the Faith nor any institution apart from the International House of Justice can ever usurp this vital and essential power or encroach upon that sacred right. The abolition of professional priest- hood with its accompanying sacraments of baptism, of communion and of confession of sins, the laws requiring the election by universal suffrage of all local, national, and international Houses of Justice, the total ab- sence of episcopal authority with its attend- ant privileges, corruptions and bureaucratic tendencies, are further evidences of the non- autocratic character of the Baha'i Adminis- trative Order and of its inclination to demo- cratic methods in the administration of its affairs.
Nor is this Order identified with the name of BahaVllah to be confused with any sys- tem of purely aristocratic government in view of the fact that it upholds, on the one hand, the hereditary principle and entrusts the Guardian of the Faith with the obliga- tion of interpreting its teachings, and pro- vides, on the other, for the free and direct election from among the mass of the faithful of the body that constitutes its highest legis- lative organ.
Whereas this Administrative Order cannot be said to have been modeled after any of these recognized systems of government, it nevertheless embodies, reconciles and assimi- lates within its framework such wholesome elements as are to be found in each one of them. The hereditary authority which the Guardian is called upon to exercise, the vital and essential functions which the Universal House of Justice discharges, the specific pro- visions requiring its democratic election by the representatives of the faithful these combine to demonstrate the truth that this divinely revealed Order, which can never be identified with any of the standard types of government referred to by Aristotle in his works, embodies and blends with the spiritual verities on which it is based the beneficent elements which are to be found in each one of them. The admitted evils inherent in
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each of these systems being rigidly and permanently excluded, this unique Order, however long it may endure and however ex- tensive its ramifications, cannot ever degen- erate into any form of despotism, of oli- garchy, or of demagogy which must sooner or later corrupt the machinery of all man- made and essentially defective political in- stitutions.
Dearly-beloved friends! Significant as are the origins of this mighty administrative structure, and however unique its features, the happenings that may be said to have heralded its birth and signalized the initial stage of its evolution seem no less remarkable. How striking, how edifying the contrast be- tween the process of slow and steady con- solidation that characterizes the growth of its infant strength and the devastating onrush of the forces of disintegration that are assailing the outworn institutions, both religious and secular, of present-day society!
The vitality which the organic institutions of this great, this ever-expanding Order so strongly exhibit; the obstacles which the high courage, the undaunted resolution of its administrators have already surmounted; the fire of an unquenchable enthusiasm that glows with undiminished fervor in the hearts of its itinerant teachers; the heights of self-sacrifice which its champion-builders are now attaining; the breadth of vision, the confident hope, the creative joy, the inward peace, the uncompromising integrity, the exemplary discipline, the unyielding unity and solidarity which its stalwart defenders manifest; the degree to which its moving Spirit has shown itself capable of assimilating the diversified elements within its pale, of cleansing them of all forms of prejudice and of fusing them with its own structure these are evidences of a power which a disillu- sioned and sadly shaken society can ill afford to ignore.
Compare these splendid manifestations of the spirit animating this vibrant body of the Faith of BahaVllah with the cries and agony, the follies and vanities, the bitterness and prejudices, the wickedness and divisions of an ailing and chaotic world. Witness the fear that torments its leaders and paralyzes
the action of its blind and bewildered states- men. How fierce the hatreds, how false the ambitions, how petty the pursuits, how deep- rooted the suspicions of its peoples! How disquieting the lawlessness, the corruption, the unbelief that are eating into the vitals of a tottering civilization!
Might not this process of steady deteriora- tion which is insidiously invading so many departments of human activity and thought be regarded as a necessary accompaniment to the rise of this almighty Arm of BkhaVllah? Might we not look upon the momentous hap- penings which, in the course of the past twenty years, have so deeply agitated every continent of the earth, as ominous signs simultaneously proclaiming the agonies of a disintegrating civilization and the birthpangs of that World Order that Ark of human salvation that must needs arise upon its ruins?
The catastrophic fall of mighty mon- archies and empires in the European con- tinent, allusions to some of which may be found in the prophecies ^of BahaVllah; the decline that has set in, and is still continu- ing, in the fortunes of the Shi'ih hierarchy in His own native land; the fall of the Qajar dynasty, the traditional enemy of His Faith; the overthrow of the Sultanate and the Cali- phate, the sustaining pillars of Sunni Islam, to which the destruction of Jerusalem in the latter part of the first century of the Chris- tian era offers a striking parallel; the wave of secularization which is invading the Mu- hammadan ecclesiastical institutions in Egypt and sapping the loyalty of its staunchest sup- porters; the humiliating blows that have afflicted some of the most powerful Churches of Christendom in Russia, in Western Europe and Central America; the dissemination of those subversive doctrines that are undermin- ing the foundations and overthrowing the structure of seemingly impregnable strong- holds in the political and social spheres of human activity; the signs of an impending catastrophe, strangely reminiscent of the Fall of the Roman Empire in the West, which threatens to engulf the whole structure of present-day civilization all witness to the tumult which the birth of this mighty Organ of the Religion of BahaVllah has cast into the world a tumult which will grow in
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scope and in intensity as the implications of this constantly evolving Scheme are more fully understood and its ramifications more widely extended over the surface of the globe.
A word more in conclusion. The rise and establishment of this Administrative Order the shell that shields and enshrines so pre- cious a gem constitutes the hallmark of this second and formative age of the Baha'i era. It will come to be regarded, as it recedes farther and farther from our eyes, as the chief agency empowered to usher in the con- cluding phase, the consummation of this glorious Dispensation.
Let no one, while this System is still in its infancy, misconceive its character, belittle its significance or misrepresent its purpose. The bedrock on which this Administrative Order is founded is God's immutable Purpose for mankind in this day. The Source from which it derives its inspiration is no one less than BahSVlldh Himself. Its shield and de- fender are the embattled hosts of the Abha Kingdom. Its seed is the blood of no less than twenty thousand martyrs who have offered up their lives that it may be born and flourish. The axis round which its institu- tions revolve are the authentic provisions of
the Will and Testament of 'Abdu'1-Baha. Its guiding principles are the truths which He Who is the unerring Interpreter of the teach- ings of our Faith has so clearly enunciated in His public addresses throughout the West. The laws that govern its operation and limit its functions are those which have been ex- pressly ordained in the Kitab-i-Aqdas. The seat round which its spiritual, its humani- tarian and administrative activities will clus- ter are the Mashriqu'l-Adhkar and its De- pendencies. The pillars that sustain its au- thority and buttress its structure are the twin institutions of the Guardianship and of the Universal House of Justice. The cen- tral, the underlying aim which animates it is the establishment of the New World Order as adumbrated by BahaVllah. The methods it employs, the standard it inculcates, incline it to neither East nor West, neither Jew nor Gentile, neither rich nor poor, neither white nor colored. Its watchword is the unification of the human race; its standard the "Most Great Peace"; its consummation the advent of that golden millennium the Day when the kingdoms of this world shall have become the Kingdom of God Himself, the Kingdom of BahaVllah. (February 8, 1934.)
THE UNFOLDMENT OF WORLD CIVILIZATION
your co-sharer in the building up of the New World Order which the mind of BahaVllah has visioned, and whose features the pen of 'Abdu'1-Baha, its perfect Archi- tect, has delineated, I pause to contemplate with you the scene which the revolution of well-nigh fifteen years after His passing un- folds before us.
The contrast between the accumulating evidences of steady consolidation that accom- pany the rise of the Administrative Order of the Faith of God, and the forces of dis- integration which batter at the fabric of a travailing society, is as clear as it is arresting. Both within and outside the Baha'i world the signs and tokens which, in a mysterious man- ner, are heralding the birth of that World Order, the establishment of which must signalize the Golden Age of the Cause of God, are growing and multiplying day by day. No fair-minded observer can any
longer fail to discern them. He cannot be misled by the painful slowness characterizing the unfoldment of the civilization which the followers of BahaVllah are laboring to estab- lish. Nor can he be deluded by the ephem- eral manifestations of returning prosperity which at times appear to be capable of check- ing the disruptive influence of the chronic ills afflicting the institutions of a decaying age. The signs of the times are too numerous and compelling to allow him to mistake their character or to belittle their significance. He can, if he be fair in his judgment, recognize in the chain of events which proclaim on the one hand the irresistible march of the institutions directly associated with the Reve- lation of BahaVllah and foreshadow on the other the downfall of those powers and prin- cipalities that have either ignored or opposed it he can recognize in them all evidences of the operation of God's all-pervasive Will, the
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shaping of His perfectly ordered and world- embracing Plan.
"Soon," Baha'u'llah's own words proclaim it, "will the present day Order be rolled up, and a new one spread out in its stead. Verily, thy Lord speaketh the truth and is the Knower of things unseen" "By Myself," He solemnly asserts, "the day is approaching when We will have rolled up the world and all that is therein, and spread out a new Order in its stead. He, verily, is powerful over all things" "The world's equilibrium" He explains, "hath been upset through the vibrating influence of this Most Great, this new World Order. Mankind's ordered life hath been revolutionized through the agency of this unique, this wondrous System, the like of which mortal eyes have never wit- nessed " "The signs of impending convul- sions and chaos," He warns the peoples of the world, "can now be discerned, inasmuch as the prevailing Order appeareth to be la- mentably defective."
Dearly-beloved friends! This New World Order, whose promise is enshrined in the Revelation of Baha'u'llah, whose funda- mental principles have been enunciated in the writings of the Center of His Covenant, involves no less than the complete unifica- tion of the entire human race. This unifi- cation should conform to such principles as would directly harmonize with the spirit that animates, and the laws that govern the operation of, the institutions that already constitute the structural basis of the Admin- istrative Order of His Faith.
No machinery falling short of the stand- ard inculcated by the Baha'i Revelation, and at variance with the sublime pattern ordained in His teachings, which the collective efforts of mankind may yet devise can ever hope to achieve anything above or beyond that "Les- ser Peace" to which the Author of our Faith has Himself alluded in His writings. "Now that ye have refused the Most Great Peace," He, admonishing the kings and rulers of the earth, has written, "hold ye fast unto this the Lesser Peace, that haply ye may in some degree better your own condition and that of your dependents" Expatiating on this Lesser Peace, He thus addresses in that same Tablet the rulers of the earth: "Be reconciled among yourselves, that ye may need no more
armaments save in a measure to safeguard your territories and dominions. . . . Be united, O kings of the earth, for thereby will the tempest of discord be stilled amongst you, and your peoples find rest, if ye be of them that comprehend. Should any one among you take up arms against another, rise ye all against him, for this is naught but manifest justice"
The Most Great Peace, on the other hand, as conceived by Baha'u'llah a peace that must inevitably follow, as the practical con- sequence of the spiritualization of the world and the fusion of all its races, creeds, classes and nations can rest on no other basis, and can be preserved through no other agency, except the divinely appointed ordinances that are implicit in the World Order that stands associated with His holy name. In His Tab- let, revealed almost seventy years ago to Queen Victoria, BahaVllah, alluding to this Most Great Peace, has declared: "That which the Lord hath ordained as the sovereign remedy and mightiest instrument for the healing of all the world is the union of all its peoples in one universal Cause, one com- mon Faith. This can in no wise be achieved except through the power of a skilled, an all-powerful and inspired Physician. This, verily, is the truth, and all else naught but error. . . . Consider these days in which the Ancient Beauty, He Who is the Most Great Name, hath been sent down to regenerate and unify mankind. Behold how with drawn swords they rose against Him, and committed that which caused the Faithful Spirit to tremble. And whenever We said unto them: f Lo, the World Reformer is come, 9 they made reply: 'He, in truth, is one of the stirrers of mischief.'" "It beseemeth all men in this Day," He, in another Tablet, asserts, "to take firm hold on the Most Great Name, and to establish the unity of all mankind. There is no place to flee to, no refuge that any one can seek, except Him"
Humanity's Coming of Age
The Revelation of BahaVllah, whose su- preme mission is none other but the achieve- ment of this organic and spiritual unity of the whole body of nations, should, if we be faithful to its implications, be regarded as signalizing through its advent the coming of
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age of the entire human race. It should be viewed not merely as yet another spiritual revival in the ever-changing fortunes of man- kind, not only as a further stage in a chain of progressive Revelations, nor even as the culmination of one of a series of recurrent prophetic cycles, but rather as marking the last and highest stage in the stupendous evo- lution of man's collective life on this planet. The emergence of a world community, the consciousness of world citizenship, the found- ing of a world civilization and culture all of which must synchronize with the initial stages in the unfoldment of the Golden Age of the Baha'i Era should, by their very nature, be regarded, as far as this planetary life is concerned, as the further-most limits in the organization of human society, though man, as an individual, will, nay, must indeed as a result of such a consummation, continue indefinitely to progress and develop.
That mystic, all-pervasive, yet indefinable change, which we associate with the stage of maturity inevitable in the life of the individ- ual and the development of the fruit must, if we would correctly apprehend the utter- ances of BahaVllah, have its counterpart in the evolution of the organization of human society. A similar stage must sooner or later be attained in the collective life of mankind, producing an even more striking phenome- non in world relations, and endowing the whole human race with such potentialities of well-being as shall provide, throughout the succeeding ages, the chief incentive required for the eventual fulfillment of its high des- tiny. Such a stage of maturity in the process of human government must, for all time, if we would faithfully recognize the tremen- dous claim advanced by BahaVllah, remain identified with the Revelation of which He was the Bearer.
In one of the most characteristic passages He Himself has revealed, He testifies in a language that none can mistake to the truth of this distinguishing principle of Bahd'i be- lief: "It hath been decreed by Us that the Word of God and all the potentialities thereof shall be manifested unto men in strict conformity with such conditions as have been foreordained by Him Who is the All- Knowing, the All-Wise. . . . Should the
Word be allowed to release suddenly all the energies latent within it, no man could sus- tain the weight of so mighty a revelation. . . . Consider that which hath been sent down unto Muhammad, the Apostle of God. The measure of the Revelation of which He was the Bearer had been clearly foreordained by Him Who is the Almighty, the All-Pow- erful. They that heard Him, however, could apprehend His purpose only to the extent of their station and spiritual capacity. He, in like manner, uncovered the Face of Wisdom in proportion to their ability to sustain the burden of His Message. No sooner had man- kind attained the stage of maturity, than the Word revealed to men's eyes the latest en- ergies with which it had been endowed energies which manifested themselves in the plenitude of their glory when the Ancient Beauty appeared, in the year sixty, in the person of 'Alt -Muhammad, the Bab."
'Abdu'1-Baha, elucidating this funda- mental verity, has written: "All created things have their degree or stage of maturity. The period of maturity^in the life of a tree is the time of its fruit -bear ing. . . . The animal attains a stage of full growth and completeness, and in the human kingdom man reaches his maturity when the light of his intelligence attains its greatest power and development. . . . Similarly there are periods and stages in the collective life of humanity. At one time it was passing through its stage of childhood, at another its period of youth, but now it has entered its long-predicted phase of maturity, the evidences of which are everywhere apparent. . . . That which was applicable to human needs during the early history of the race can neither meet nor sat- isfy the demands of this day, this period of newness and consummation. Humanity has emerged from its former state of limitation and preliminary training. Man must now become imbued with new virtues and powers, new moral standards, new capacities. New bounties, perfect bestowals, are awaiting and already descending upon him. The gifts and blessings of the period of youth, although timely and sufficient during the adolescence of mankind, are now incapable of meeting the requirements of its maturity."
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The Process of Integration
Such a unique and momentous crisis in the life of organized mankind may, moreover, be likened to the culminating stage in the political evolution of the great American Re- public the stage which marked the emerg- ence of a unified community of federated states. The stirring of a new national con- sciousness, and the birth of a new type of civilization, infinitely richer and nobler than any which its component parts could have severally hoped to achieve, may be said to have proclaimed the coming of age of the American people. Within the territorial limits of this nation, this consummation may be viewed as the culmination of the process of human government. The diversified and loosely related elements of a divided com- munity were brought together, unified and incorporated into one coherent system. Though this entity may continue gaining in cohesive power, though the unity already achieved may be further consolidated, though the civilization to which that unity could alone have given birth may expand and flour- ish, yet the machinery essential to such an unfoldment may be said to have been, in its essential structure, erected, and the impulse required to guide and sustain it may be re- garded as having been fundamentally im- parted. No stage above and beyond this consummation of national unity can, within the geographical limits of that nation, be imagined, though the highest destiny of its people, as a constituent element in a still larger entity that will embrace the whole of mankind, may still remain unfulfilled. Considered as an isolated unit, however, this process of integration may be said to have reached its highest and final consummation.
Such is the stage to which an evolving humanity is collectively approaching. The Revelation entrusted by the Almighty Or- dainer to BahaVllah, His followers firmly believe, has been endowed with such poten- tialities as are commensurate with the ma- turity of the human race the crowning and most momentous stage in its evolution from infancy to manhood.
The successive Founders of all past Re- ligions Who, from time immemorial, have shed, with ever-increasing intensity, the
splendor of one common Revelation at the various spages which have marked the ad- vance of mankind towards maturity may thus, in a sense, be regarded as preliminary Manifestations, anticipating and paving the way for the advent of that Day of Days when the whole earth will have fructified and the tree of humanity will have yielded its destined fruit.
Incontrovertible as is this truth, its chal- lenging character should never be allowed to obscure the purpose, or distort the principle, underlying the utterances of Baha'u'llah utterances that have established for all time the absolute oneness of all the Prophets, Him- self included, whether belonging to the past or to the future. Though the mission of the Prophets preceding Baha'u'llah may be viewed in that light, though the measure of Divine Revelation with which each has been entrusted must, as a result of this process of evolution, necessarily differ, their common origin, their essential unity, their identity of purpose, should at no time and under no cir- cumstances be misapprehended or denied. That all the Messengers of God should be regarded as "abiding in the same Tabernacle) soaring in the same Heaven, seated upon the same Throne, uttering the same Speech, and proclaiming the same Faith" must, however much we may extol the measure of Divine Revelation vouchsafed to mankind at this crowning stage of its evolution, remain the unalterable foundation and central tenet of Baha'i belief. Any variations in the splendor which each of these Manifestations of the Light of God has shed upon the world should be ascribed not to any inherent superiority involved in the essential character of any one of them, but rather to the progressive ca- pacity, the ever-increasing spiritual recep- tiveness, which mankind, in its progress to- wards maturity, has invariably manifested,
The Final Consummation
Only those who are willing to associate the Revelation proclaimed by Baha'u'llah with the consummation of so stupendous an evo- lution in the collective life of the whole human race can grasp the significance of the words which He, while alluding to the glories of this promised Day and to the duration of the Bahi'i Era, has deemed fit to utter. "This
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is the King of Days/' He exclaims, "the Day that hath seen the coming of the Best-Be- loved, Him Who, through all eternity, hath been acclaimed the Desire of the World' 9 "The Scriptures of past Dispensations' 9 He further asserts, "celebrate the great jubilee that must needs greet this most great Day of God. Well is it with him tkat hath lived to see this Day and hath recognized its station" "It is evident 99 He, in another passage ex- plains, "that every age in which a Manifesta- tion of God hath lived is divinely-ordained, and may y in a sense, be characterized as God's appointed Day. This Day, however, is unique, and is to be distinguished from those that have preceded it. The designation 'Seal of the Prophets 9 fully revealeth its high sta- tion. The Prophetic Cycle hath verily ended. The Eternal Truth is now come. He hath lifted up the ensign of power, and is now shedding upon the world the unclouded splendor of His Revelation." "In this most mighty Revelation," He, in categorical lan- guage, declares, "all the Dispensations of the past have attained their highest, their final consummation. That which hath been made manifest in this preeminent, this most exalted Revelation, standeth unparalleled in the an- nals of the past, nor will future ages witness its like. 99
'Abdu'l-Baha's authentic pronouncements should, likewise, be recalled as confirming, in no less emphatic manner, the unexampled vastness of the Baha'i Dispensation. "Cen- turies," He affirms in one of His Tablets, "nay, countless ages, must pass away ere the Day-Star of Truth shineth again in its mid- summer splendor, or appeareth once more in the radiance of its vernal glory. . . . The mere contemplation of the Dispensation inaugu- rated by the Blessed Beauty would have suf- ficed to overwhelm the saints of bygone ages saints who longed to partake, for one mo- ment, of its great glory. 99 "Concerning the Manifestations that will come down in the future 'in the shadows of the clouds 9 99 He, in a still more definite language, affirms, "know, verily, that in so far as their relation to the Source of their inspiration is con- cerned, they are under the shadow of the Ancient Beauty. In their relation, however, to the age in which they appear, each and every one of them 'doetb whatsoever He
willeth. 9 " "This holy Dispensation 99 He, alluding to the Revelation of Bahi Vllah, ex- plains, "is illumined with the light of the Sun of Truth shining from its most exalted station, and in the plenitude of its resplend- ency, its heat and glory"
Pangs of Death and Birth
Dearly-beloved friends: Though the Reve- lation of BahaVllah has been delivered, the World Order which such a Revelation must needs beget is as yet unborn. Though the Heroic Age of His Faith is passed, the crea- tive energies which that Age has released have not as yet crystallized into that world so- ciety which, in the fullness of time, is to mirror forth the brightness of His. glory. Though the framework of His Administra- tive Order has been erected, and the Forma- tive Period of the Baha'i Era has begun, yet the promised Kingdom into which the seed of His institutions must ripen remains as yet uninaugurated. Though His Voice has been raised, and the ensigns of His Faith have been lifted up in no less than forty countries of both the East and the West, yet the whole- ness of the human race is as yet unrecog- nized, its unity unproclaimed, and the stand- ard of its Most Great Peace unhoisted.
"The heights, 99 Baha'u'llah Himself testi- fies, "which, through the most gracious favor of God, mortal man can attain in this Day are as yet unrevealed to his sight. The world of being hath never had, nor doth it yet possess, the capacity of such a revelation. The day, however, is approaching when the potentialities of so great a favor will, by virtue of His behest, be manifested unto men. 99
For the revelation of so great a favor a period of intense turmoil and wide-spread suffering would seem to be indispensable. Resplendent as has been the Age that has witnessed the inception of the Mission with which Baha'u'llah has been entrusted, the interval which must elapse ere that Age yields its choicest fruit must, it is becoming increasingly apparent, be overshadowed by such moral and social gloom as can alone prepare an unrepentant humanity for the prize she is destined to inherit.
Into such a period we are now steadily and irresistibly moving. Amidst the shadows
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which are increasingly gathering about us we can faintly discern the glimmerings of Baha'u'llah's unearthly sovereignty appearing fitfully on the horizon of history. To us, the "generation of the half-light," living at a time which may be designated as the period of the incubation of the World Common- wealth envisaged by Baha'u'llah, has been assigned a task whose high privilege we can never sufficiently appreciate, and the arduous- ness of which we can as yet but dimly recog- nize. We may well believe, we who are called upon to experience the operation of the dark forces destined to unloose a flood of agonizing afflictions, that the darkest hour that must precede the dawn of the Golden Age of our Faith has not yet struck. Deep as is the gloom that already encircles the world, the afflictive ordeals which that world is to suffer are still in preparation, nor can their black- ness be as yet imagined. We stand on the threshold of an age whose convulsions pro- claim alike the death-pangs of the old order and the birth-pangs of the new. Through the generating influence of the Faith an- nounced by Baha'u'llah this New World Order may be said to have been conceived. We can, at the present moment, experience its stirrings in the womb of a travailing age an age waiting for the appointed hour at which it can cast its burden and yield its fairest fruit.
"The whole earth," writes Baha'u'llah, "is now In a state of pregnancy. The day is approaching when it will have yielded its noblest fruits, when from it will have sprung forth the loftiest trees, the most enchanting blossoms, the most heavenly blessings. Im- measurably exalted is the breeze that wafteth from the garment of thy Lord, the Glorified! For lo, it hath breathed its fragrance and made all things new! Well is it with them that comprehend' 9 "The onrushing winds of the grace of God," He, in the Suratu'l- Haykal, proclaims, "have passed over all things. Every creature hath been endowed with all the potentialities it can carry. And yet the peoples of the world have denied this grace! Every tree hath been endowed with the choicest fruits, every ocean enriched with the most luminous gems. Man, himself, hath been invested with the gifts of understand- ing and knowledge. The whole creation hath
been made the recipient of the revelation of the All-Merciful, and the earth the repository of things inscrutable to all except God, the Truth, the Knower of things unseen. The time is approaching when every created thing will have cast its burden. Glorified be God Who hath vouchsafed this grace that encompasseth all things, whether seen or un- seen!"
"The Call of God," 'Abdu'1-Baha has written, "when raised, breathed a new life hito the body of mankind, and infused a new spirit into the whole creation. It is for this reason that the world hath been moved to its depths, and the hearts and consciences of men been quickened. Erelong the evi- dences of this regeneration will be revealed, and the fast asleep will be awakened"
Universal Fermentation
As we view the world around us, we are compelled to observe the manifold evidences of that universal fermentation which, in every continent of the globe and in every department of human life, be it religious, social, economic or political, is purging and reshaping humanity in anticipation of the Day when the wholeness of the human race will have been recognized and its unity estab- lished. A two-fold process, however, can be distinguished, each tending, in its own way and with an accelerated momentum, to bring to a climax the forces that are transforming the face of our planet. The first is essentially an integrating process, while the second is fundamentally disruptive. The former, as it steadily evolves, unfolds a System which may well serve as a pattern for that world polity towards which a strangely disordered world is continually advancing; while the latter, as its disintegrating influence deepens, tends to tear down, with increasing violence, the antiquated barriers that seek to block hu- manity's progress towards its destined goal. The constructive process stands associated with the nascent Faith of Baha'u'llah, and is the harbinger of the New World Order that Faith must erelong establish. The destruc- tive forces that characterize the other should be identified with a civilization that has refused to answer to the expectation of a new age, and is consequently falling into chaos and decline.
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A titanic, a spiritual struggle, unparal- leled in its magnitude yet unspeakably glori- ous in its ultimate consequences, is being waged as a result of these opposing tenden- cies, in this age of transition through which the organized community of the followers of Baha'u'llah and mankind as a whole are pass- ing.
The Spirit that has incarnated itself in the institutions of a rising Faith has, in the course of its onward march for the redemption of the world, encountered and is now battling with such forces as are, in most instances, the very negation of that Spirit, and whose con- tinued existence must inevitably hinder it from achieving its purpose. The hollow and outworn institutions, the obsolescent doc- trines and beliefs, the effete and discredited traditions which these forces represent, it should be observed, have, in certain instances, been undermined by virtue of their senility, the loss of their cohesive power, and their own inherent corruption. A few have been swept away by the onrushing forces which the Baha'i Faith has, at the hour of its birth, so mysteriously released. Others, as a direct result of a vain and feeble resistance to its rise in the initial stages of its development, have died out and been utterly discredited. Still others, fearful of the pervasive influence of the institutions in which that same Spirit had, at a later stage, been embodied, had mobilized their forces and launched their attack, des- tined to sustain, in their turn, after a brief and illusory success, an ignominious .defeat.
This Age of Transition
It is not my purpose to call to mind, much less to attempt a detailed analysis of, the spiritual struggles that have ensued, or to note the victories that have redounded to the glory of the Faith of Baha'u'lldh since the day of its foundation. My chief concern is not with the happenings that have distin- guished the First, the Apostolic Age of the Baha'i Dispensation, but rather with the out- standing events that are transpiring in, and the tendencies which characterize, the forma- tive period of its development, this Age of Transition, whose tribulations are the precur- sors of that Era of blissful felicity which is to incarnate God's ultimate purpose for all mankind.
To the catastrophic fall of mighty king- doms and empires, on the eve of 'Abdu'l- Baha's departure, Whose passing may be said to have ushered in the opening phase of the Age of Transition in which we now five, I have, in a previous communication, briefly alluded. The dissolution of the German Empire, the humiliating defeat inflicted upon its ruler, the successor and lineal descendant of the Prussian King and Emperor to whom Baha'u'llah had addressed His solemn and historic warning, together with the extinc- tion of the Austro-Hungarian Monarchy, the remnant of the oncp-great Holy Roman Em- pire, were both precipitated by a war whose outbreak signalized the opening of the Age of Frustration destined to precede the establish- ment of the World Order of Baha'u'llah. Both of these momentous events may be viewed as the earliest occurrences of that turbulent Age, into the outer fringes of whose darkest phase we are now beginning to enter.
To the Conqueror of Napoleon III, the Author of our Faith had, on the morrow of the King's victory, addressed, in His Most Holy Book, this clear and ominous warning: "O King of Berlin! . . . Take heed lest pride debar thee from recognizing the Dayspring of Divine Revelation, lest earthly desires shut thee out, as by a veil, from the Lord of the Throne above and of the earth below. Thus counseleth thee the Pen of the Most High. He, verily, is the Most Gracious, the All- Bountiful. Do thou remember the one whose power transcended thy power (Napoleon III), and whose station excelled thy station. Where is he? Whither are gone the things he possessed? Take warning, and be not of them that are fast asleep. He it was who cast the Tablet of God behind him, when We made known unto him what the hosts of tyranny had caused Us to suffer. Where- fore, disgrace assailed him from all sides, and he went down to dust in great loss. Think deeply, O King, concerning him, and con- cerning them who, like unto thee, have con- quered cities and ruled over men. The All-Merciful brought them down from their palaces to their graves. Be warned, be of them who reflect."
"O banks of the Rhine!" BahdVllah, in another passage of that same Book, prophe-
Titt oi the held if
Baha'is of Sydney, Australia, welcome a traveling friend from America, Mrs. Nellie French, seated between "Father and Mother Dunn," the pioneers of the Cause in the
Southern Hemisphere.
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30J
sies, "We have seen you covered with gore, inasmuch as the swords of retribution were drawn against you; and so you shall have another turn. And We hear the lamenta- tions of Berlin, though she be today in con- spicuous glory" . . .
Divine Retribution
The whole of mankind is groaning, is dy- ing to be led to unity, and to terminate its age-long martyrdom. And yet it stubbornly refuses to embrace the light and acknowledge the sovereign authority of the one Power that can extricate it from its entanglements, and avert the woeful calamity that threatens to engulf it.
Ominous indeed is the voice of Baha'u- 'llah that rings through these prophetic words: rr O ye peoples of the world! Know, verily, that an unforeseen calamity follow- eth you, and grievous retribution awaiteth yon. Think not that which ye have com- mitted hath been effaced in My sight " And again: "We have a fixed time for you, O peoples. If ye jail, at the appointed hour, to turn towards God, He, verily, will lay violent hold on you, and will cause grievous afflictions to assail you from every direction. How severe, indeed, is the chastisement with which your Lord will then chastise you!"
Must humanity, tormented as she now is, be afflicted with still severer tribulations ere their purifying influence can prepare her to enter the heavenly Kingdom destined to be established upon earth? Must the inaugu- ration of so vast, so unique, so illumined an era in human history be ushered in by so great a catastrophe in human affairs as to recall, nay surpass, the appalling collapse of Roman civilization in the first centuries of the Christian Era? Must a series of profound convulsions stir and rock the human race ere BahaVllah can be enthroned in the hearts and consciences of the masses, ere His undis- puted ascendancy is universally recognized, and the noble edifice of His World Order is reared and established?
The long ages of infancy and childhood, through which the human race had to pass, have receded into the background. Human- ity is now experiencing the commotions in- variably associated with the most turbulent stage of its evolution, the stage of adoles-
cence, when the impetuosity of youth and its vehemence reach their climax, and must gradually be superseded by the calmness, the wisdom, and the maturity that characterize the stage of manhood. Then will the human race reach that stature of ripeness which will enable it to acquire all the powers and ca- pacities upon which its ultimate development must depend.
World Unity the Goal
Unification of the whole of mankind is the hall-mark of the stage which human society is now approaching. Unity of fam- ily, of tribe, of city-state, and nation have been successively attempted and fully estab- lished. World unity is the goal towards which a harassed humanity is striving. Na- tion-building has come to an end. The an- archy inherent in state sovereignty is moving towards a climax. A world, growing to ma- turity, must abandon this fetish, recognize the oneness and wholeness of human relation- ships, and establish once for all the machin- ery that can best incarnate this fundamental principle of its life.
"A new life," Baha'u'llah proclaims, "is, in this age, stirring within all the peoples of the earth; and yet none hath discovered its cause, or perceived its motive" ff O ye chil- dren of men," He thus addresses His genera- tion, ff the fundamental purpose animating the faith of God and His Religion is to safe- guard the interests and promote the unity of the human race. . . . This is the straight path, the fixed and immovable foundation. Whatsoever it raised on this foundation, the changes and chances of the world can never impair its strength, nor will the revolution of countless centuries undermine its struc- ture." "The well-being of mankind," He declares, "its peace and security are unattain- able unless and until its unity is firmly estab- lished." "So powerful is the light of unity," is His further testimony, "that it can illu- minate the whole earth. The one true God, He Who knoweth all things, Himself testi- fieth to the truth of these words. . . , This goal excelleth every other goal, and this aspiration is the monarch of all aspirations" "He Who is your Lord, the All-Merciful," He moreover, has written, "cherisheth in His heart the desire of beholding the entire hu-
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man race as one soul and one body. Haste ye to win your share of God*s good grace and mercy in this Day that eclipseth all other created days"
The unity of the human race, as envisaged by Baha'u'llah, implies the establishment of a world commonwealth in which all nations, races, creeds and classes are closely and per- manently united, and in which the autonomy of its state members and the personal free- dom and initiative of the individuals that compose them are definitely and completely safeguarded. This commonwealth must, as far as we can visualize it, consist of a world legislature, whose members will, as the trus- tees of the whole of mankind, ultimately control the entire resources of all the com- ponent nations, and will enact such laws as shall be required to regulate the life, satisfy the needs and adjust the relationships of all races and peoples. A world executive, backed by an international Force, will carry out the decisions arrived at, and apply the laws en- acted by, this world legislature, and will safeguard the organic unity of the whole commonwealth. A world tribunal will ad- judicate and deliver its compulsory and final verdict in all and any disputes that may arise between the various elements constituting this universal system. A mechanism of world inter-communication will be devised, embracing the whole planet, freed from na- tional hindrances and restrictions, and func- tioning with marvellous swiftness and per- fect regularity. A world metropolis will act as the nerve center of a world civilization, the focus towards which the unifying forces of life will converge and from which its en- ergizing influences will radiate. A world language will either be invented or chosen from among the existing languages and will be taught in the schools of all the federated nations as an auxiliary to their mother tongue. A world script, a world literature, a uniform and universal system of currency, of weights and measures will simplify and facilitate intercourse and understanding among the nations and races of mankind. In such a world society, science and religion, the two most potent forces in human life, will be reconciled, will cooperate, and will harmoniously develop. The press will, under such a system, while giving full scope to the
expression of the diversified views and con- victions of mankind, cease to be mischiev- ously manipulated by vested interests, whether private or public, and will be lib- erated from the influence of contending gov- ernments and peoples. The economic re- sources of the world will be organized, its sources of raw materials will be tapped and fully utilized, its markets will be coordinated and developed, and the distribution of its products will be equitably regulated.
National rivalries, hatreds, and intrigues will cease, and racial animosity and prejudice will be replaced by racial amity, understand- ing and cooperation. The causes of religious strife will be permanently removed, economic barriers and restrictions will be completely abolished, and the inordinate distinction be- tween classes will be obliterated. Destitution on the one hand, and gross accumulation of ownership on the other, will disappear. The enormous energy dissipated and wasted on war, whether economic or political, will be consecrated to such ends as will extend the range of human inventions and technical de- velopment, to the increase of the productiv- ity of mankind, to the extermination of dis- ease, to the extension of scientific research, to the raising of the standard of physical health, to the sharpening and refinement of the human brain, to the exploitation of the unused and unsuspected resources of the planet, to the prolongation of human life, and to the furtherance of any other agency that can stimulate the intellectual, the moral, and spiritual life of the entire human race.
A world federal system, ruling the whole earth and exercising unchallengeable author- ity over its unimaginably vast resources, blending and embodying the ideals of both the East and the West, liberated from the curse of war and its miseries, and bent on the exploitation of all the available sources of energy on the surface of the planet, a system in which Force is made the servant of Jus- tice, whose life is sustained by its universal recognition of one God and by its allegiance to one common Revelation such is the goal towards which humanity, impelled by the unifying forces of life, is moving.
"One of the great events," affirms 'Abd- u'l-Baha, "-which is to occur in the Day
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307
of the manifestation of that incomparable Branch is the hoisting of the Standard of God among all nations. By this is meant that all nations and kindreds will be gathered together under the shadow of this Divine Banner, -which is no other than the Lordly Branch itself, and will become a single na- tion. Religious and sectarian antagonism, the hostility of races and peoples, and differ- ences among nations, will be eliminated. All men will adhere to one religion, will have one common faith, will be blended into one race and become a single people. All will dwell in one common fatherland, which is the planet itself" "Now, in the world of be- ing," He has moreover explained, "the Hand of Divine power hath firmly laid the founda- tions of this all-highest bounty, and this wondrous gift. Whatsoever is latent in the innermost of this holy Cycle shall gradually appear and be made manifest, for now is but the beginning of its growth, and the day- spring of the revelation of its signs. Ere the close of this century and of this age, it shall be made clear and evident how wondrous was that spring-tide, and how heavenly was that gift."
No less enthralling is the vision of Isaiah, the greatest of the Hebrew Prophets, pre- dicting, as far back as twenty-five hundred years ago, the destiny which mankind must, at its stage of maturity, achieve: f 'AnJ He (the Lord) shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more. . . . And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots. . . . And he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And right- eousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leo- pard shall lie down with the kid; and the calf and the young lion and the fatling together. ..... And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice 9 s den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the
knowledge of the Lord, as the waters cover the sea."
The writer of the Apocalypse, prefiguring the millennial glory which a redeemed, a jubilant humanity must witness, has simi- larly testified: "And 1 saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. And I, John, saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, 'Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. 9 "
Who can doubt that such a consummation the coming of age of the human race must signalize, in its turn, the inauguration of a world civilization such as no mortal eye hath ever beheld or human mind conceived? Who is it that can imagine the lofty stand- ard which such a civilization, as it unfolds itself, is destined to attain? Who can meas- ure the heights to which human intelligence, liberated from its shackles, will soar? Who can visualize the realms which the human spirit, vitalized by the outpouring light of BahaVllah, shining in the plenitude of its glory, will discover?
What more fitting conclusion to this theme than these words of Baha'u'll&h, writ- ten in anticipation of the golden age of His Faith the age in which the face of the earth, from pole to pole, will mirror the ineffable splendors of the Abha Paradise? "This is the Day whereon naught can be seen except the splendors of the Light that shineth from the face of thy Lord, the Gracious, the Most Bountiful. Verily, We have catised every soul to expire by virtue of Our irresistible and all-subduing sovereignty. We have then called into being a new crea- tion, as a token of Our grace unto men. I am, verily, the All-Bountiful, the Ancient of Days. This is the Day whereon the un- seen world crieth out: *Great is thy blessed- ness, O earth, for thou hast been made the
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foot-stool of thy God, and been chosen as the seat of His mighty throne!' The realm of glory exclaimeth: 'Would th&t my life could be sacrificed for thee, for He Who is the Be- loved of the All-Merciful hath established
His sovereignty upon thee, through the power of His name that hath been promised unto all things, whether of the past or of the future.' " (March 11, 1936.)
THE SPIRIT AND FORM (5F THE BAHA'I ADMINISTRATIVE ORDER
"And now as I look into the future, 1 hope to see the friends at all times, in- every land, and of every shade of thought and character, voluntarily and joyously rallying round their local and in particular their national centers of activ&y, upholding and promoting their interests with complete unanimity and contentment, with perfect understanding, genuine enthusiasm, and sustained vigor. This indeed is the one joy and yearning of my life, for it is the fountain-head from which all future blessings will flow, the broad foundation upon which the security of the Divine Edifice must ultimately rest." SHOGHI EFFENDI.
FOREWORD
The 1926-27 National Spiritual Assembly of the Baha'is of the United States and Can- ada completed a task which, while pertaining to the outer and more material aspects of the Cause, nevertheless has a special significance for its spirit and inward sacred purpose. This task consisted in creating in a legal form which gives proper substance and substantial character to the administrative processes em- bodied in the Baha'i Teachings. The form adopted was that known as a Voluntary Trust, a species of corporation recognized under the common law and possessing a long and interesting history. The famous Cove- nant adopted by the Pilgrim Fathers on the Mayflower, the first legal document in American history, is of the same nature as the Declaration of Trust voted by the Na- tional Spiritual Assembly. This Declaration of Trust, with its attendant By-Laws, is published for the information of the Baha'is of the world. Careful examination of the Declaration and its By-Laws will reveal the fact that this document contains no arbi- trary elements nor features new to the Baha'i Cause. On the contrary, it represents a most conscientious effort to reflect those very ad- ministrative principles and elements already set forth In the letters of the Guardian, Shoghi Effendi, and already determining the
methods and relationships of Baha'i collec- tive association. The provision both in the Declaration and in the By-Laws for amend- ments in the future will permit the National Spiritual Assembly to adapt this document to such new administrative elements or prin- ciples as the Guardian may at any time give forth. The Declaration, in fact, is nothing more or less than a legal parallel of those moral and spiritual laws of unity inherent in the fullness of the Baha'i Revelation and making it the fulfillment of the ideal of Re- ligion in the social as well as spiritual realm. Because in the Baha'i Faith this perfect cor- respondence exists between spiritual and so- cial laws, the Baha'is believe that administra- tive success is identical with moral success; and that nothing less than the true Bahd'i spirit of devotion and sacrifice can inspire with effective power the world-wide body of unity, revealed by Baha'u'll&h. Therefore it has seemed fitting and proper to accompany the Declaration of Trust with excerpts from the letters of Shoghi Effendi which furnished the source whence the provisions of the Declaration were drawn, and which further- more give due emphasis to that essential spirit without which any and every social or religious form is but a dead and soulless body. Horace Holley.
Certificate of Incorporation of the National Spiritual Assembly of the Baha'is of the
United States and Canada.
309
Declaration of Trust and By-Laws of the National Spiritual Assembly of the Baha'is of
the United States and Canada.
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DECLARATION OF TRUST
By the National Spiritual Assembly of the BaW'is of the United Stated and Canada
We, Allen B. McDaniel of Washington, D. C, Horace Holley of New York City, N. Y., Carl Scheffler of Evanston, III, Roy C. Wilhelm of West Englewood, N. J., Florence Morton of Worcester, Mass., Amelia Collins of Princeton, Mass., Ali-Kuli Khan of New York City, N. Y., Mountfort Mills of New York City, N. Y., and Siegfried Schop- flocher of Montreal, Quebec, Canada, duly chosen by the repre- sentatives of the Baha'is of the United States and Canada at the Annual Meeting held at San Francisco, Calif., on April 29, April 30, May i, and May 2, 1926, to be the National Spiritual As- sembly of the Baha'is of the United States and Canada, with full power to establish a Trust as hereinafter set forth, hereby declare that from this date the powers, responsibilities, rights, privileges and obliga- tions reposed in said National Spiritual Assembly of'the Baha'is of the United States and Canada by Baha'u'llah, Founder of the Baha'i Faith, by 'Abdu'1-Baha, its Interpreter and Exemplar, and by Shoghi Effendi, its Guardian, shall be exercised, administered and carried on by the above-named National Spiritual Assembly and their duly quali- fied successors under this Declaration of Trust.
The National Spiritual Assembly in adopting this form of associa- tion, union and fellowship, and in selecting for itself the designation of Trustees of the Baha'is of the United States and Canada, does so as the administrative body of a religious community which has had continuous existence and responsibility for over eighteen years. In consequence of these activities the National Spiritual Assembly is called upon to administer such an ever-increasing diversity and volume of affairs and properties for the Baha'is of the United States and Canada, that we, its members, now feel it both desirable and neces- sary to give our collective functions more definite legal form. This action is taken in complete unanimity and with full recognition of the sacred relationship thereby created. We acknowledge in behalf of ourselves and our successors in this Trust the exalted religious stand* ard established by Baha'u'llah for Baha'i administrative bodies in the
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utterance: "Be ye Trustees of the Merciful One among men' 9 ; and seek the help of God and His guidance in order to fulfil that exhortation.
Article I
<v
The name of said Trust shall be the National Spiritual Assembly of the Bahd'is of the United States and Canada.
Article II
Sharing the ideals and assisting .the efforts of our fellow feaha'is to establish, uphold and promote the spiritual, educational and humani- tarian teachings of human brotherhood, radiant faith, exalted char- acter and selfless love revealed in the lives and utterances of all the Prophets and Messengers of God, Founders of the world's revealed religions and given renewed creative energy and universal applica- tion to the conditions of this age in the life and utterances of Baha'u'l- lah we declare the purposes and objects of this Trust to be to ad- minister the affairs of the Cause of Baha'u'llah for the benefit of the Baha'is of the United States and Canada according to the principles of Baha'i affiliation and administration created and established by Baha'u'llah, defined and explained by 'Abdu'1-Baha, and amplified and applied by Shoghi Effendi and his duly constituted successor and successors under the provision of the Will and Testament of 'Abdu'l- Baha.
These purposes are to be realized by means of devotional meet- ings; by public meetings and conferences of an educational, humani- tarian and spiritual character;* by the publication of books, magazines and newspapers; by the construction of temples of universal worship and of other institutions and edifices for humanitarian service; by supervising, unifying, promoting and generally administering the activities of the Baha'is of the United States and Canada in the ful- filment of their religious offices, duties and ideals; and by any other means appropriate to these ends, or any of them.
Other purposes and objects of this Trust are :
a. The right to enter into > make, perform and carry out contracts of every sort and kind for the furtherance of the objects of this Trust with any person, firm, association, corporation, private, public or municipal or body politic, or any state, territory or colony thereof, of any foreign government; and in this connection, and in all transactions under the terms of this
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Trust, to do any and all things which a co-partnership or natural person could do or exercise, and which now or here- after may be authorized by law.
b. To hold and be named as beneficiary under any trust estab- lished by law or otherwise or under apy will or other testa- mentary instrument in connection with * any gift, devise, or bequest in which a trust or trusts is or are established in any part of the world as well as in the United States and Canada ; to receive gifts, devises or bequests of money or other property.
c. f All and whatsoever the several purposes and objects set forth
in the written utterances of Baha'u'llah, 'Abdu'1-Baha and Shoghi Effendi, under which certain jurisdiction, powers and rights are granted to National Spiritual Assemblies.
d. Generally to do all things and acts which in the judgment of said Trustees, i.e., the National Spiritual Assembly of the Baha'is of the United States and Canada, are necessary, proper and advantageous to promote the complete and successful ad- ministration of this Trust.
Article III
Section I. All persons, firms, corporations and associations extend- ing, credit to, contracting with or having any claim against the Trustees, i.e., the National Spiritual Assembly, and the members thereof, of any character whatsoever, whether legal or equitable and whether arising out of contract or tort, shall look solely to the -funds of the Trust and to the property of the Trust estate for payment or indemnity, or for the payment of any debt, damage, judgment or decree or any money that may otherwise become due or payable from the Trustees, so that neither the Trustees nor any of them, nor any of their officers or agents appointed by them hereunder, nor any beneficiary or bene- ficiaries herein named shall be personally liable therefor.
Section 2. Every note, bond, proposal, obligation or contract in writing or other agreement or instrument made or given under this Trust shall be explicitly executed by the National Spiritual Assembly, as Trustees by their duly authorized officers or agents.
Article IV
The Trustees, i.e., the National Spiritual Assembly, shall adopt for the conduct of the affairs entrusted to them under this Declaration of
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Trust, such by-laws, rules of procedure or regulations as are required to define and carry on its ownadministrative functions and those of the several local and other elements composing the body of the Baha'is of the United States and Canada, not inconsistent with the terms of this instrument and all-in accordance with the explicit instructions given us to date by Shoghi Effendi, Guardian of the Cause of BahaVllah, which instructions are already known to the Baha'is of the United States and Canada and accepted by them in the government and prac- tice of their religious affairs.
Article V
The central office of this Trust shall be located in the City of New York, State of New York, United States of America.
Article VI
The seal of this Trust shall be circular in form, bearing the following description :
National Spiritual Assembly of the Baha'is of the United States and Canada. Declaration of Trust, 1927.
Article VII
This Declaration of Trust may be amended by majority vote of the National Spiritual Assembly of the Baha'is of the United States and Canada at any special meeting duly called for that purpose, pro- vided that at least thirty (30) days prior to the date fixed for said meeting a copy of the proposed amendment or amendments is mailed to each member of the Assembly by the Secretary.
BY-LAWS OF THE NATIONAL SPIRITUAL ASSEMBLY
Article I
The National Spiritual Assembly, in the fulfilment of its sacred duties under this Trust, shall have exclusive jurisdiction and authority over all the activities and affairs of the Baha'i Cause throughout the United States and Canada, including paramount authority in the administration of this Trust. It shall endeavor to stimulate, unify and coordinate the manifold activities of the local Spiritual Assemblies (hereinafter defined) and of individual Baha'is in the United States and Canada and by all possible means assist them to promote the one- ness of mankind. It shall be charged with the recognition of such local Assemblies, the scrutiny of local membership rolls, the calling of the Annual Meeting or special meetings and the seating of delegates to the Annual Meeting and their apportionment among the various local Baha'i communities. It shall appoint all national Baha'i com- mittees and shall supervise the publication and distribution of Baha'i literature", the reviewing of all writings pertaining to the Bah4 f i Cause, the construction and administration of the Mashriqu'l-Adhkar and its accessory activities, and the collection and disbursement of all funds for the carrying on of this Trust. It shall decide whether any matter lies within its own jurisdiction or within th jurisdiction of any local Spiritual Assembly. It shall, in such cases as it considers suitable and necessary, entertain appeals from the decisions of local Spiritual As- semblies and shall have the right of final decision in all cases where the qualification of an individual or group for continued voting rights and membership in the Baha'i body is in question. It shall furthermore represent the Baha'is of the United States and Canada in all their cooperative and spiritual activities with the Baha'is of other lands, and shall constitute the sole electoral body of the United States and Canada in the formation of the Universal House of Justice provided for in the Sacred Writings of the Baha'i Cause. Above all, the National Spiritual Assembly shall ever seek trf attain that station of unity in devotion to the Revelation of Baha'u'llah which will attract the con- firmations of the Holy Spirit and enable the Assembly to serve the founding of the Most Great Peace. In all its deliberation and action
For amendment made to April 20, 1938, see notes at foot of pages 317, 320, 321, 322.
315
THE BAHA'f WORLD
the National Assembly shall have constantly before it as Divine guide and standard the utterance of Baha'u'llah:
"It behooveth them (i.e., Spiritual Assemblies) to bp the trusted ones of the Merciful among men and to consider themselves as the guardians appointed of God for all that dwelt on earth. It is incum- bent upon them to take counsel together and to have regard for the interests of the servants of God, for His sake, even as they regard their own interests, and to choose that which is meet and seemly."
Article II
The Baha'is of the United States and Canada, for whose benefit this Trust has been established, shall consist of all persons resident in the United States and Canada who are recognized by the National Spiritual Assembly as -having fulfilled the requirements of voting mem- bership in a local . Baha'i community. To become a voting member of a Baha'i community a person shall
a. Be a resident of the locality defined by the area of jurisdiction of the local Spiritual Assembly, as provided by Article VII, Section 12, of this instrument.
b. Have attained the age, of 21 years.
c Have established to the satisfaction of the local Spiritual As- sembly, subject to the approval of the National Assembly, that he possesses the qualifications of Baha'i faith and practice 're- quired under the following standard : Full recognition of the station of the Forerunner (the Bab), the Author (Baha'u'llah), and 'Abdu'1-Baha the True Exemplar of tne Baha'i Cause : un- reserved acceptance of, and submission to, whatsoever has been revealed by their Pen; loyal and steadfast adherence to every clause of 'Abdu'l-Baha's sacred Will; and close association with the spirit as well as the form of present-day Baha'i ad- ministration throughout the world.
Article III
The National Assembly shall consist of nine members chosen from among the Baha'is of the United States and Canada, who shall be elected by the said Baha'is in manner hereinafter provided, and who shall continue in office for the period of one year, or until their suc- cessors shall be elected.
THE WORLD ORDER OF BAHA'U'LLAH 317
Article IV
The officers of the National Spiritual Assembly shall consist of a Chairman, Vice-Chairman, Secretary and Treasurer, and such other officers as may be found necessary for the proper conduct of its affairs. The officers shall be elected by a majority vote of the entire membership of the Assembly taken by secret ballot.
Article V
The first meeting of a newly-elected National Assembly shall be called by the member elected to membership by the highest number of votes or, in case two or more members have received the same said highest number of votes, then by the member selected by lot from among those members ; and this member shall preside until the perma- nent Chairman shall be chosen. All subsequent meetings shall be called by the Secretary of the Assembly at the request of the Chair- man or, in his absence or incapacity, of the Vice-Chairman, or of any three members of the Assembly; provided, however, that the Annual Meeting of the Assembly shall be held at a time and place to be fixed by a majority vote of the Assembly, as hereinafter provided.
Article VI
Five members of the National Assembly present at a meeting shall constitute a quorum, and a majority vote of those present and consti- tuting a quorum shall be sufficient for the conduct of business, except as otherwise provided in these By-Laws, and with due regard to the principle of unity and cordial fellowship involved in the institution of a Spiritual Assembly. The transactions and decisions of the Na- tional Assembly shall be recorded at each meeting by the Secretary, who shall supply copies of the -minutes to the Assembly members after each meeting, and preserve the minutes in the official records of the Assembly.
Artfcle VII
Whenever in any locality of the United States and Canada, be it city, town or village, the number of Baha'is resident therein recog- nized by the National Spiritual Assembly exceeds nine, these may on April 21 st of any year convene and elect by plurality vote a local ad- ministrative body of nine members, to be known as the Spiritual As-
Article IV, amended to read ". . . by a majority vote of the Assembly taken by secret ballot."
318 THE BAHA'f WORLD
sembly of the Baha'is of that community. Every such Spiritual As- sembly shall be elected annually thereafter upon each successive 2ist day of April. The members shall hold office for the term of one year and until their successors are elected and qualified.
When, however, the number of Baha'is in any community is exactly nine, these may on April 2ist of any year, or in successive years, constitute themselves the local Spiritual Assembly by joint declaration. Upon the recording of such declaration by the S&retary of the National Spiritual Assembly, said body of nine shall become established with the rights, privileges and duties of a local Spiritual Assembly as set forth in this instrument.
Section i. Each newly-elected local Spiritual Assembly shall at once proceed in the manner indicated in Articles IV and V of these By-Laws to the election of its officers, who shall consist of a Chairman, Vice-Chairman, Secretary and Treasurer, and such other officers as the Assembly finds necessary for the conduct of its business and the ful- filment of its spiritual duties* Immediately thereafter the Secretary chosen shall transmit to the Secretary of the National Assembly the names of the members of the newly-elected Assembly and a list of its officers.
Section 2. The general powers and duties of a local Spiritual As- sembly shall be as set forth in the writings of BahaVllah, 'Abdu'l- Baha and Shoghi Effendi.
Section 3. Among its more specific duties, a local Spiritual As- sembly shall have full jurisdiction of all Baha'i activities and affairs within the local community, subject, however, to the exclusive and paramount authority of the National Spiritual Assembly as defined herein.
Section 4. Vacancies in the membership of a local Spiritual Assembly shall be filled by election at a special meeting of the local Baha'i community duly called for that purpose by the Assembly. In the event that the number of vacancies exceeds four, making a quorum of the local Assembly impossible, the election shall be held under the supervision of the National Spiritual Assembly.
'Section 5. The business of the local Assembly shall be conducted in like manner as provided for the deliberations of the National As- sembly in Article VI above.
Section 6. The local Assembly shall pass upon and approve the qualifications of each member of the Baha'i community before such members shall be admitted to voting membership; but where an indi- vidual is dissatisfied with the ruling of the local Spiritual Assembly
THE WORLD ORDER OF BAHA'U'LLAH 319
upon his Baha'i qualifications, such individual may appeal from the ruling to the National Assembly, which shall thereupon take jurisdic- tion of and finally decide the case.
Section 7. On or before the ist day of February of each year the Secretary of each local Assembly shall send to the Secretary of the National Assembly a duly certified list of the voting members of the local Baha'i community for the information and approval of the Natiorfel Assembly.
Section 8. All matters arising within a local Baha'i community which afe of purely local interest and do not affect the national inter* ests of the Cause shall be under the primary jurisdiction of the Spiritual Assembly of that locality; but decision whether a particular matter involves the interest and welfare of the national Baha'i body shall rest with the National Spiritual Assembly.
Section 9. Any member of a local Baha'i community may appeal from a decision of his Spiritual Assembly to the National Assembly, which shall determine whether it shall take jurisdiction of the matter or leave it to the local Spiritual Assembly for reconsideration. In the event that the National Assembly assumes jurisdiction of the matter, its finding shall be final.
Section 10. Where any dissension exists within a local Baha'i com- munity of such a character that it cannot be remedied by the efforts of the local Spiritual Assembly, this condition shall be referred by the Spiritual Assembly for consideration to the National Spiritual As- sembly, whose action in the matter shall be final.
Section n. All questions arising between two or more local Spiritual Assemblies, or between members of different Baha'i com- munities, shall be submitted in the first instance to the National Assembly, which shall have original and final jurisdiction in all such matters.
Section 12. The sphere of jurisdiction of a local Spiritual As- sembly, with respect to residential qualification of membership, and voting fights of a believer in any Baha'i community, shall be the locality included within the civil limits of the city, town or village, but Baha'is who reside in adjacent, outlying or suburban districts and can regularly attend the meetings of the local Baha'i community, may be enrolled on the membership list of the adjacent Spiritual Assembly and enjoy full voting rights pending the establishment of a local Spiritual Assembly in their home community.
All differences of opinion concerning the sphere of jurisdiction of any local Spiritual Assembly or concerning the affiliation of any Bahi'i
320 THE BAHA'f WORLD
or group of Baha'is in the United States and Canada shall be referred to the National Spiritual Assembly, whose decision in the matter shall be final.
Article VIII
The Annual Meeting of the National Spiritual Assembly at which its members shall be elected shall be known as the National Convention of the Baha'is of the United States and Canada, and shall be held at a time and {fiace to be fixed by the National Assembly, which shall give sixty days' notice of the meeting to each local Baha'i community tftrough its Spiritual Assembly. The National Assembly shall at the same time inform each Spiritual Assembly of the number of dele- gates to the Convention it has assigned to the local Baha'i community in accordance with the principle of proportionate representation in such manner that the entire number of delegates composing the National Convention shall be ninety-five. Upon receipt of this notice each local Spiritual Assembly shall, within a convenient period and after giving due and sufficient notice thereof, call a meeting of the voting members on its rolls for the purpose of electing their delegate or delegates to the National Convention; and, not later than thirty days before the date of the Convention, the Secretary of each local Spiritual Assembly shall certify to the Secretary of the National Spiritual Assembly the names and adddresses of the delegates so elected.
Section I. All delegates to the Convention shall b$ elected by plurality vote of those present at their election.
Section 2. All delegates to be seated at the Convention must be enrolled as voting members of the Baha'i community represented by them.
Section 3. The rights and privileges of a delegate may not be assigned nor may they be exercised by proxy.
Section 4. The recognition and seating of delegates to the Na- tional Convention shall be vested in the National Spiritual Assembly.
Section 5. Delegates unable to be present in person at the Con- vention shall have the right to vote for members of the National Spir- itual Assembly by mail or telegram under such conditions as may be indicated by the National Assembly.
Section 6. If in any year the National Spiritual Assembly shall ton- sider that it is impracticable or unwise to assemble together the dele- gates to the National Convention, the National Spiritual Assembly shall provide ways and means by which the business of the Convention may be conducted by correspondence or telegram. Any action taken
Article VIII, amended to read ". . . number of delegates composing the National Con- vention shall be one hundred seventy-one."
Article VIII, Section 1, amended to read <f . . . by plurality vote. Members who for illness or other unavoidable reasons are unable to be present at the election in person shall have the right to transmit their ballots by mail or telegram under conditions acceptable to the local Spiritual Assembly.
Article VIII, Section 6, amended to end with words ". . . by correspondence or telegram."
THE WORLD ORDER OF BAHA'U'LLAH 321
under such circumstances shall be by a majority vote of all the delegates/
Section 7. The presiding officer of the National Spiritual Assem- bly present at the National Convention shall call to order the delegates, who shall then proceed to the permanent organization of the meeting, electing a presiding officer, a Secretary and such other officers as are necessary for the proper conduct of the business of the Convention.
Section 8. The principal business of the National Convention shall be the election of the nine members of the incoming National Spiritual Assembly, the consideration of the reports of the financial and other activities of the outgoing National Assembly and its various com- mittees, and deliberation upon the affairs of the Baha'i Cause in gen* eral, it being understood, however, in accordance with the principles of Baha'i administration defined by the Guardian that all deliberation and action of the delegates at the National Convention, other than the election of the members of the incoming National Spiritual Assembly, shall constitute merely advice and recommendation for consideration by the said Assembly, final decision on all matters concerning the affairs of the Baha'i Cause in the United States and Canada being vested solely in that body.
Section 9. The general order of business to be taken up at the National Convention shall be prepared by the National Spiritual Assem- bly, but any and all matters pertaining to the Cause introduced by any of the delegates may upon motion and vote be taken up as part of the deliberations of the Convention.
Section 10. The election of the members of the National Spiritual Assembly shall be by plurality vote of the delegates recognized by the outgoing National Spiritual Assembly, i.e., the members elected shall be the nine persons receiving the greatest number of votes on the first ballot cast by delegates present at the Convention and delegates whose ballot has been transmitted to the Secretary of the National Spiritual Assembly by mail or telegram. In case by reason of a tie vote or votes the full membership is not determined on the first ballot, then one or more additional ballots shall be taken until all nine members are elected.
Section n. All official business transacted at the National Con- vention shall be recorded and preserved in the records of the National Assembly.
Section 12. After the termination of the National Convention and until the next such Annual Meeting has been called in session, the dele- gates shall continue as a consultative body capable of rendering a dis-
Article VIII, Section 7, amended to read ". . . electing by ballot a presiding officer," etc. Article VIII, Section 12, deleted.
322 THE BAHA'f WORLD
tinctive service to the work of the Cause, and they shall make every effort to contribute to the unified spirit information and useful action of the National Spiritual Assembly throughout the year.
Section 13. Vacancies in the membership of the National Spiritual Assembly shall be filled by a plurality vote of the delegates composing the Convention which elected the Assembly, the ballot to be taken by correspondence or in any other manner decided upon by the National Spiritual Assembly.
Article IX
Where the National Spiritual Assembly has been given in these By-Laws exclusive and final jurisdiction, and paramount executive authority, in all matters pertaining to the activities and affairs of the Baha'i Cause in the United States and Canada, it is understood that any decision made or action taken upon such matters shall be subject in every instance to ultimate review and approval by the Guardian of the Cause or the Universal House of Justice.
Article X
Whatever functions and powers are not specifically attributed to local Spiritual Assemblies in these By-Laws shall be considered vested in the National Spiritual Assembly, which body is authorized to dele- gate such discretionary functions and powers as it deems necessary and advisable to the local Spiritual Assemblies within its. jurisdiction.
Article XI
In order to preserve the spiritual character and purpose of Baha'i elections, the practice of nominations or any other electoral method detrimental to a silent and prayerful election shall not prevail, so that each elector may vote for none but those whom prayer and reflec- tion have inspired him to uphold.
Among the most outstanding and sacred duties incumbent upon those who have been called upon to initiate, direct and coordinate the affairs of the Cause as members of local or national Spiritual Assem- blies are :
To win by every means in their power the confidence and affection of those whom it is their privilege to serve ; to investigate and acquaint themselves with the considered views, the prevailing sentiments and the personal convictions of those whose welfare it is their solemn obliga- tion to promote; to purge their deliberations and the general conduct
Article VIII, Section 13, amended to be Section 12.
THE WORLD ORDER OF BAHA'U'LLAH 323
of their affairs of self-contained aloofness, the suspicion of secrecy, the stifling atmosphere of dictatorial assertiveness and of every word and deed that may savor of partiality, self-centeredness and prejudice; and while retaining the sacred right of final decision in their hands, to invite discussion, ventilate grievances, welcome advice, and foster the sense of inter-dependence and co-partnership, of understanding and mutual confidence between themselves and all other Baha'is.
Article XII
These By-Laws may be amended by majority vote of the National Spiritual Assembly at any of its regular or special meetings, provided that at least fourteen days prior to the date fixed for the said meeting* a copy of the proposed amendment or amendments is mailed to each member of the Assembly by the Secretary.
Interior view of "Bolton Place," the home of a Baha'i family at Yerrinbool, which has been dedicated as the first Baha'i Summer School of Australia and New Zealand.
Friends gathered on the opening day of the Yerrinbool Baha'i Summer School
on May 2, 1937.
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THE BAHA'f WORLD
'TREUHANDSCHAFTSERKLARUNG
DES NATIONALEN GEISTIGEN RATS DER
BAJiA'f IN DEUTSCHLAND UND
6STERREICH
4
THE DECLARATION AND BY-LAWS OF THE NATIONAL SPIRITUAL ASSEMBLY OF THE BAHA'IS OF GERMANY AND AUSTRIA
IR, Marta Blanche Brauns-Forel, Karlsruhe i. B.; Paul Ferdinand Gollmer, Stuttgart; Max Greeven, Bremen; Dr. Her- mann Grossmann, Neckargemiind; Edith Elisabeth Anna Horn, Stuttgart; Anna Maria Kostlin, Esslingen a. N.; Dr. Adelbert Friedrich Alexander Marinus Miihhchlegel, Stuttgart; Dr. Karl Eugen Schmidt, Stutt- gart; Alice Corinna Gabriele Emma Amelie (Tahirih) Schwarz-Solivo, Stuttgart, er- klaren hiermit als der durch die Abgeordne- ten der Baha'i inDeutschland und Osterreich anlasslich der Jahrestagung in Stuttgart am 22. April 1934 ordnungsmassig gewahlte und mit alien Vollmachten zur Errichtung der nathfolgenden Treuhandschaft ausge- stattete Nationale Gehtige Rat der Bahd'f in Deutschland und Osterreich, dass vom heuti- gen Tage an die diesem Rate durch Baha'u- 'llah, den Begriinder des Baha'i -Glaubens, 'Abdu'1-Baha, den Ausleger und das Vorbild, und Shoghi Effendi, den Hiiter desselben, iibertragenen Befugnisse, Verantwortlich- keiten, Rechte, Vorrechte und Pflichten von dem vorgenannten Nationalen Geistigen Rat und seinen ordnungsmassig bestellten Nach- folgern gemass dieser Treuhandschaftser- klarung ausgeiibt, verwalter und fortgef iihrt werden sollen.
Die Annahme dieser Form des Zusam- menschiusses, der Vereinigung und Gemein- schaft, und die Zulegung der Bezeichnung als Treuhander der Baha'i in Deutschland und Osterreich erfolgt durch den Natio- nalen Geistigen Rat als dem seit mehr als dreiundzwanzig Jahren bestehenden und verantwortlichen Verwaltungskorper einer Religionsgemeinschaft. Infolge dieser Ta- tigkeit erwachst dem Nationalen Geistigen Rat die Pflicht zur Verwaltung der standig mannigfacher und umfangreicher werden- den Angelegenheiten und Vermogenswerte der Baha'i in Deutschland und Oesterreich, weshalb wir als dessen Mitglieder es fur wunschenswert und notwendig erachten,
unserer gemeinsamen Tatigkeit eine fester umrissene, gesetzmassige Form zu geben. Wir tun dies in volliger Einmiitigkeit und in voller Erkenntnis der damit geschaffen heiligen Bindung. Wir anerkennen fur uns und unsere Nachfolger in dieser Treuhand- schaft die erhabene religiose Richtschnur, die fur Baha'i -Verwaltungskorperschaf ten in dem Worte Baha'u'llah's zum Ausdruck kommt: ,,Seid Treuhander des Barmherzi- gen unter den Menschen", und suchen den Beistand Gottes und Seine Fuhrung, damit wir dieser Ermahnung folgen konnen.
ARTIKEL I
Die genannte Treuhandgemeinschaft fiihrt die Bezeichnung, ,,der Nationale Geis- tige Rat der Baha'i m Deutschland und Osterreich".
ARTIKEL II
Wir teilen die Ideale unserer Mit-Baha'i und arbeiten mit ihnen an der Aufrichtung, Erhaltung und Forderung der geistigen, er- ziehlichen und menschenfreundlichen Leh- ren menschlicher Bruderschaft, strahlenden Glaubens, erhabenen Charakters und selbst- loser Liebe, wie sie im Leben und in den Ausserungen aller Propheten und Botschaf- ter Gottes, der Bergriinder der Offenbarungs- religionen in der Welt, geofTenbart und mit erneuter Kraft und allumfassender Geltung f iir die Gegebenheiten dieses Zeitalters durch das Leben und die Worte BahaVllah's verkiindet worden sind. Wir erklaren als Zweck und Gegenstand dieser Treuhandge- meinschaft die Verwaltung der Angelengen- heiten der Sache BahdVllah's zum Besten der Baha'i in Deutschland und Osterreich gamass den von BahdVllah geschaffenen und eingefiihrten, von 'Abdu'1-Baha naher bestimmten und erlauterten und von Shoghi Effendi und dessen nach dem Willen und Testament 'Abdu'l-Baha's ordnungsmSssig eingesetzten Nachfolger und Nachfolgern
THE WORLD ORDER OF BAHA'U'LLAH
333
erweiterten und angewandten Grundsatzen fur die Baha'i-Zugehorigkeit und -Verwalt- ung.
Der Erfiillung dieses Zweckes sollen Andachtszusammenkunfte, offentliche Ver- sammlungen und Zusammenkiinfte erzieh- lichen, menschenfreundlichen und geistigen Charakters, die Veroffentlichung von Biichern, Zeitschriften und Zeitungen, die Errichtung von Tempeln allgemeiner An- betung und anderer Einrichtungen und Bauten fur menschenfreundliche Dienste, die Uberwachung, Vereinheitlichung, For- derung und allgemeine Verwaltung der Angelegenheiten der Baha'i in Deutschland und Osterreich in Erfiillung ihrer religiosen Dienste, Pflichten und Ideale, sowie jedes sonstige diesen Zielen oder einem von ihnen forderliche Mittel dienen.
Weiterer Zweck und Gegenstand dieser Treuhandgemeinschaft ist:
a. das Recht, mit irgendwelchen Per- sonen, Unternehmungen, Vereinigung- en, privaten, offentlichcn oder ge- meindlichen Korperschaf ten, dem Staat oder irgendwelchen seiner Lander, Gebiete oder Kolonien oder mit irgendwelchen fremden Regierungen in jeder Art und Weise Vertrage abzuschliessen, zu vollziehen und zu erfiillen, die zur Forderung der Ziele dieser Treuhandschaft dienen, und im Zusammenhang damit und bei alien Verrichtungen, die im Rahmen dieser Treuhandschaft erfolgen, alles und jedes zu tun, was eine Gesellschaft oder natiirliche Person zu tun oder auszuuben vermag und was gegen- w'artig oder kiinftig vom Gesetz zu- gelassen ist,
b. bei alien durch Gesetz oder anderswie errichteten Verbanden oder Nach- lassen und sonstigen letztwilligen Verfiigungen in Verbindung mit Schenkungen, Vermachtnissen oder Auflassungen jeder Art, in welchen ein oder mehrere Treuhander in irgend einem Teil der Welt sowohl als auch in Deutschland und Osterreich bestellt werden, aufzutreten und als emp- fangsberechtigt zu gel ten und Schen- kungen, Vermachtnisse oder Auflas-
sungen in Geld oder sonstigen Vermogenswerten anzunehmen,
c. alles und was immer in den schrift- lichen Ausserungen BahVllah's, 'Abdu'l-Baha's, Shoghi Effendi's und seiner ordnungsmassigen Nachfolger, durch die den Nationalen Geistigen Raten gewisse Spruchrechte, Befug- nisse und Gerechtsame gewahrt sind, an verschiedenen Zwechen und Zielen niedergelegt ist,
d. gemeinhin alles zu tun und zu be- wirken, was nach Ansicht der be- nannten Treuhander d. h. des Natio- nalen Geistigen Rates der Baha'i in Deutschland und Osterreich zur Forderung der vollstandigen und erfolgreichen Verwaltung dieser Treu- handgemeinschaft erforderlich, ge- eignet und von Vorteil ist.
ARTIKEL III
1. Abschnitt. Allen Personen, Unter- nehmungen, Korperschaften und Vereini- gungen gegeniiber, die den Treuh'andern d. h. dem Nationalen Geistigen Rat und den Mitgliedern desselben in ihrer Eigenschaft als solche Kredit gewahren, Vertrage mit ihnen schliessen oder irgendwelche An- sprviche gegen sie, gleichviel welcher Art, ob rechtlich oder billig, zu Recht oder zu Unrecht, haben, gilt lediglich das Treu- handvermogen und der Treuhandbesitz als Masse fur Zahlung oder Sichersteliung bezw. fur die Begleichung irgendwelcher Schulden, Ersatzanspruche, Auflagen und Bescheide oder irgendwelcher Betrage, die in sonstiger Weise seitens der Treuhander geschuldet oder zahlbar werden konnten, sodass weder die Treuhander, noch irgend- einer von ihnen, noch irgendeiner ihrer kraf t dieses ernannten Beamten oder Beauf tragten, noch irgendwelche hierin genannte Berech- tigte, sei es einzeln oder gemeinsam, person- lich dafiir haften.
2. Abschnitt. Alle Bescheinigungen, Schuldanerkenntnisse, Antrage, schriftlichen Verpflichtungen und Vertrage oder sonstig- en Vereinbarungen und Urkunden, die im Rahmen dieser Treuhandschaft getroffen oder gegeben werden, werden ausdriicklich vom Nationalen Geistigen Rat als Treu- hander durch dessen ordnungsmassig er-
334
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machtigte Beamte und Beauftragte voll- zogen,
ARTIKEL IV
Die Treuhander, d. h. der Nationale Geistige Rat, nehmen fiir die Durchfuhrung der ihm in dieser Treuhandschaftserklarung anvertrauten Obliegenheiten die zur Fest- legung und Erledigung der eigenen Ver- waltungsaufgaben wie auch derjenigen der verschiedenen ortlichen und sonstigen Glie- derungen, die die Baha'i in Deutschland und Osterreich verkorpern, erforderlichen Satz- unger, Bestimmungen und Dienstvorschrif t- en gem ass den Zwecken dieser Einrichtung und in Ubereinstimmung mit den seitheri- gen ausdriicklichen, den Baha'i in Deutsch- land und Osterreich bereits bekannten und von ihnen in der Fiihrung und Handhabung ihrer religiosen Angelegenheiten vibernom- men Weisungen Shoghi Effendi's, des Hiiters des Baha'i-Glaubens, an.
ARTIKEL V
Die Hauptgeschaftsstelle dieser Treu- handgemeinschaft befindet sich an dem-
jenigen Ort, der durch den Nationalen Geistigen Rat von Zeit zu Zeit bestimmt wird.
ARTIKEL VI
Das Siegel dieser Treuhandgemeinschaft besitzt runde Form und zeigt folgende In- schrift:
Der Nationale Geistige Rat der Babd'i
in Deutschland und Osterreich e, V.
Treuhandschaftserklarung 1955.
ARTIKEL VII
Diese Treuhandschaftserklarung kann durch absoluten Mehrheitsbeschluss des Nationalen Geistigen Rats der Baha'i in Deutschland und Osterreich in jeder be- sondern Versammlung, die zu diesem Zwecke ordnungsmassig einberufen wor- den ist, erganzt werden, vorausgesetzt, dass mindestens dreissig Tage vor dem fiir die Versammlung festgesetzten Zeitpunkt eine Abschrift der vorgeschlagenen Erganzung oder Erganzungen an jedes Ratsmitglied durch den Sekretar mittels eingeschriebenen Briefes versandt wird. *
SATZUNG DES NATIONALEN GEISTIGEN RATS
ARTIKEL I
Der Nationale Geistige Rat besitzt in Erfiillung seiner geheiligten Pflichten im Rahmen dieses Treuhandverhaltnisses aus- schliessliches Spruch- und Hoheitsreich iiber alle Veranstaltungen und Angelegen- heiten der Baha'i -Sache in Deutschland und Osterreich unter Einschluss der Oberhoheit in bezug auf die Verwaltung dieser Treu- handschaft. Er soil darnach streben, die (nachstehend erlauterte) Arbeit der ort- lichen Geistigen Rate sowie diejenige der einzelnen Baha'i in Deutschland und Oster- reich anzuspornen, zusammenzufassen und gleichzurichten, und sie in jeder nur mog- lichen Weise in der Forderung der Einheit der Menschheit unterstutzen. Ihm obliegt die Anerkennung derartiger ortlicher Rate, die Priifund der ortlichen Mitgliederrollen, die Einberufung der Jahrestagung oder be- sonderer Versammlungen und die Einsetzung der Abgeordneten zur Jahrestagung und ihre ziffernmassige Verteilung auf die ver-
schiedenen Baha'i-Gemeinden. Er ernennt samtliche nationalen Baha'i -Ausschiisse und iiberwacht die Veroffentlichung und Ver- teilung vom Baha'i -Schrifttum, die Uber- priifung aller die Baha'i -Sache betreffenden Schrif ten, den Bau und die Verwaltung des allgemeinen Mashriq'l-Adhkar's und seiner Nebeneinrichtungen und die Erhebung und Verwendung aller Gelder zur Fortfiihrung dieser Treuhandschaft. Er entscheidet, ob irgendwelche Angelegenheiten dem Bereiche seines eigenen Spruchrechtes oder demjenigen eines ortlichen Geistigen Rates angehoren. Er nimmt in Fallen, die ihm geeignet und notwendig erscheinen, Berufungen aus Entscheidungen ortlicher Geistiger Rate an und besitzt das Recht zur endgiil- tigen Entscheidung in alien Fallen, in denen die Befahigung eines Einzelnen oder einer Gruppe, standig das Wahlrecht auszutiben oder Mitglied der Bahd'i-Gemeinschaft zu sein, in Frage steht. Er vertritt die Bahd'i in Deutschland und Osterreich iiberall, wo
THE WORLD ORDER OF BAHA'U'LLAH
335
es sich um die Zusammenarbeit und geistige Betatigung mit den Baha'i anderer Lander handelt, und bildet das alleinige Wahlorgan der Baha'i in Deutschland und Osterreich bei Schaffung des in den heiligen Schriften der Sache vorgesehenen Universalen Hauses der Gerechtigkeit. Vor allem aber soil der Nationale Geistige Rat stets jene Stufe der Einheit in Ergebenheit, gegeniiber der Of- fenbarung Baha'u'llah's erstreben, die die Bestatigung des Heiligen Geistes anzieht und den Rat zum Dienste an der Begriin- dung des Grossten Friedens fahig machen wird. Bei alien seinen Beratungen und Handlungen soil der Nationale Geistige Rat als gottlichen Fiihrer und Massstab standig die Ausserung Baha'u'llah's vor Augen haben:
,,Es geziemt ihnen. (d. h. den Geistigen Raten), die Vertrauten des Barmherzigen unter den Menschen zu sein und sich fur Gottes auserwahlte Hiitter von allem, was auf Erden ist, zu halten. Es obliegt ihnen, miteinander zu beraten und auf die Be- lange der Diener Gottes acht zu haben, um Seiner Selbst willen, wie sie auf die eigenen Belange achten, und das zu wahlen, was geziemend ist und schicklich."
ARTIKEL II
Die Baha'i in Deutschland und Osterreich, zu deren Gunsten diese Treuhandschaft errichtet ist, umfassen alle in Deutschland und Osterreich wohnhaften Personen, die vom Nationalen Geistigen Rat als den Er- fordernissen zum stimmberechtigten Mit- glied einer Baha'i-Gemeinde geniigend aner- kannt sind. Wer stimmberechtigtes Mitglied einer Baha'i-Gemeinde werden will, muss
a. in dem Ortsgebiet wohnen, das durch den Rechtsbereich des ortlichen Geis- tigen Rates gemass dem zweiten Ab- schnitt des Artikels VII dieser Satzung bestimmt ist,
b. das einundzwanzigste Lebensjahr vol- lendet haben,
c. zur Zufriedenheit des ortlichen Geis- tigen Rates, die zon der Zustimmung durch den Nationalen Geistigen Rat abhangt, dargetan haben, dass er den folgenden Bahd'i-Glaubensforderun- gen und -brauchen geniigt:
voile Anerkennung der Stufe des
Vorlaufers (des Bab), des Begriinders (BahaVllah's) und 'Abdu'l-Baha's, des Erklarers und wahren Vorbildes des Baha'i-Glaubens, vorbehaltlose Annahme von allem, was durch ihre Feder geoffenbart ist, und Unterwerf- ung darunter, treues und standhaftes Festhalten an alien Teilen des gehei- ligten Willens 'Abdu'l-Baha's und enge Verbundenheit sowohl mit dem Geiste als auch mit der Form der gegenwartigen Baha'i -Verwaltung in der Welt.
ARTIKEL III
Der Nationale Geistige Rat besteht aus neun aus dem Kreise der Baha'i in Deutsch- land und Osterreich gewahlten Mitgliedern, die von den genannten Baha'i in der weiter unten beschriebenen Weise gewahlt werden und fur die Dauer eines Jahres oder dis zur Wahl ihrer Nachfolger im Amte bleiben.
ARTIKEL IV
Die geschaftsfuhrenden Mit glieder des Nationalen Geistigen Rates bestehen aus einem Vorsitzer, stellvertretenden Vorsitzer, Sekretar und Rechner und was sonst zur geeigneten Fiihrung seiner Geschafte an Amtern fur notig erachtet wird. Die ge- schaftsfiihrenden Mitglieder werden mit absoluter Stimmenmehrheit durch samtliche Ratsmitglieder in geheimer Abstimmung gewahlt.
ARTIKEL V
Die erste Versammlung des neugewahlten Nationalen Geistigen Rates wird durch das- jenige Mitglied einberufen, das bei der Wahl die hochste Stimmenzahl erhalten hat, oder, soweit zwei oder mehrere Mitglieder die gleiche Stimmenzahl aufweisen, durch das unter diesen ausgeloste Mitglied. Dieses Mitglied fiihrt den Vorsitz bis zur Wahl des standigen Vorsitzers. Alle folgenden Sitzungen werden durch den Sekretar des Rates auf Ersuchen des Vorsitzers oder, bei dessen Abwesenheit oder Verhinderung des stellvertretenden Vorsitzers oder dreier be- liebiger Ratsmitglieder einberufen, wobei jedoch die Jahrestagung, wie weiterhin fest- gelegt, in bezug auf Zeitpunkt und Ort von der Versammlung durch absoluten Mehr- heitsbeschluss festgelegt wird.
336
THE BAHA'i WORLD
ARTIKEL VI
Der Nationale Geistige Rat ist beschluss- fahig, sobald fiinf Mitglieder desselben in einer Sitzung anwesend sind, und die durch diese gefassten, absoluten Mehrheitsbe- schliisse gelten, soweit nicht diese Satzung ein Anderes bestimmt, in gebuhrendem Hinblick auf den in der Einrichtung der geistigen Rate enthaltenen Grundsatz der Einheit und aufrichtigen Gemeinschaft als ausreichend zur Fiihrung der Geschafte. Die Verhandlungen und Entscheidungen des Nationalen Geistigen Rates sind bei jeder Sitzung durch den Sekretar zu protokol- lieren, der den Ratsmitgliedern nach jeder Sitzung Abschriften der Protokolle zustellt und die Protokolle unter den offiziellen Urkunden des Rates aufbewahrt.
ARTIKEL VII
Wo immer in Deutschland und Oster- reich, in einer Stadt oder einer landlichen Gemeinde, die Zahl der darin wohnenden, vom Nationalen Geistigen Rat anerkannten Baha'i neuen ubersteigt, konnen diese am 21. April eines Jahres zusammenkommen und mit relativer Stimmenmehrheit eine ortliche Verwaltungskorperschaf t von neun Personen als Geistigen Rat der betreffenden Gemeinde wahlen. Jeder solche Geistige Rat wird darauf alljahrlich an jedem folgenden 21. Tag des Aprils gewahlt. Die Mitglieder bleiben fur die Dauer eines Jahres und bis zur Wahl und Benennung ihrer Nachfolger im Amte.
Soweit dagegen die Zahl der Baha'i in einer Gemeinde genau neun betragt, konnen sich diese am 21. April eines Jahres und in den nachfolgenden Jahren durch gemein- same Erklarung zum ortlichen Geistigen Rat ernennen. Durch Beurkundung einer solchen Erklarung seitens des Sekretars des Nationalen Geistigen Rats gilt der besagte Neunerrat als mit alien Rechten, Vorrech- ten und Pflichten eines ortlichen Geistigen Rates, wie sie in dieser Satzung festgelegt sind, eingesetzt.
i. Abschnitt. Jeder neugewahlte ort- liche Geistige Rat verfahrt sofort gemass den in den Artikeln IV und V dieser Satzung enthaltenen Anweisungen iiber die Wahl seiner geschaftsfiihrenden Mitglieder, die aus einem Vorsitzer, stellvertretenden
Vorsitzer, Sekretar und Rechner und was der Rat sonst fur die Fuhrung seiner Ge- schafte und die Erfiiliung seiner Geistigen Pflichten an Amtern fur notig erachten mag, bestehen. Unmittelbar darnach iibermittelt der gewahlte Sekretar dem Sekretar des Nationalen Geistigen Rates die Namen der Mitglieder des neugewahlten Rates und eine Liste seiner geschaftsfiihrenden Mitglieder.
2. Abschnitt. Die allgemeinen Befug- nisse und Pflichten eines ortlichen Geistigen Rates ergeben sich aus den Schrif ten Baha'u- 'llah's, 'Abdu'l-Baha's und Shoghi Effendi's.
3. Abschnitt. Unter die besonderen Pflichten eines ortlichen Geistigen Rates fallt das voile Spruchrecht iiber alle Baha'i- Veranstaltungen und -Angelegenheiten in- nerhalb der Gemeinde, unbeschadet der hierin erklarten aussch'liesslichen Oberhoheit des Nationalen Geistigen Rates.
4. Abschnitt. Ausscheidende Mitglieder eines ortlichen Geistigen Rates werden auf einer zu diesem Zwecke durch den Rat ordnungsmassig einberufenen, besonderen Gemeindeversammlung durch Wahl erganzt. Falls die Zahl der ausscheidenden Mitglieder hoher als vier ist, sodass die Beschlussfahig- keit des orlichen Rates entfallt, wird die Wahl unter der Oberaufsicht des Natio- nalen Geistigen Rates vorgenommen.
5. Abschnitt. Die Geschafte des ort- lichen Rates werden in gleicher Weise gefuhrt, wie oben in Artikel VI fur die Verhandlungen des Nationalen Geistigen Rates festgelegt ist.
6. Abschnitt. Der ortliche Rat iiber- priift und anerkennt die Eignung jedes Mitgliedes der Baha'i-Gemeinde vor dessen Zulassung als wahlberechtigtes Mitglied, doch steht es jedem, der mit dem Befund des ortlichen Geistigen Rates iiber seine Eignung als Baha'i unzufrieden ist, frei, gegen den Befund beim Nationalen Geistigen Rat Berufung einzulegen, der den Fall auf- greift und endgiiltig dariiber entscheidet.
7. Abschnitt. Am oder vor dem ersten Tag im Februar jedes Jahres sendet der Sekretar jedes ortlichen Rates dem Sekretar des Nationalen Geistigen Rates eine ord- nungsmassig beglaubigte Liste der stimm- berechtigten Mitglieder der Baha'i -Gemeinde zur Unterrichtung und Gutheissung durch den Nationalen Geistigen Rat.
THE WORLD ORDER OF BAHA'U'LLAH
337
8. Abschnitt. Alle sich innerhalb einer Baha'i-Gemeinde ergebenden Angelegen- heiten von rein ortlichen Interessen, die nicht die nationalen Belange der Sache beriihren, unterstehen in erster Instanz dem Spruch- recht des betreffenden ortlichen Geistigen Rates, doch liegt die Entscheidung dariiber, ob in einem Fall durch die Angelegenheit die Belange und die Wohlfahrt der nationalen Baha'i -Gemeinschaft beruhrt werden, beim Nationalen Geistigen Rat.
<?. Abschnitt. Jedem Mitglied einer Baha'i-Gemeinde steht es frei, gegen eine Entscheidung seines Geistigen Rates beim Nationalen Geistigen Rat Berufung einzu- legen, der dariiber befindet, ob er die Sache zur Entscheidung aufgreifen oder sie beim ortlichen Geistigen Rat zur nochmaligen Erwagung belassen will. Greif t der Natio- nale Geistige Rat die Sache zur Entscheidung auf , so ist seine Findung endgiiltig.
10. Abschnitt. Bestehen innerhalb einer Baha'i-Gemeinde Meinungsverschiedenheit- en, die nicht durch die Bemiihungen des ortlichen Geistigen Rates beigelegt werden konnen, so ist die Angelegenheit durch den Geistigen Rat dem Nationalen Geistigen Rate zur Erwagung zu iiberweisen, des- sen Vorgehen in der Sache dann endgiiltig ist.
n. Abschnitt. Alle Streitf ragen zwischen zwei oder mehreren ortlichen Geistigen Raten oder zwischen Mitgliedern verschied- ener Baha'i-Gemeinden sollen in erster In- stanz dem Nationalen Geistigen Rate unter- breitet werden, dem bei alien derartigen Angelegenheiten das erste und letzte Spruch- recht eigen ist.
12. Abschnitt. Der Rechtsbereich der einzelnen ortlichen Geistigen Rate in bezug auf die ortliche Befindung zur Mitglied- schaft und Wahlberechtigung eines Glau- bigen in einer Baha'i-Gemeinde entspricht der durch die verwaltungsrechtlichen Gren- zen einer Stadt oder einer landlichen Ge- meinde bezeichneten Gemarkung, doch konnen Baha'i, die in angrenzenden, abseits liegenden oder vorstadtischen Bezirken wohnen und regelmassig an den Versamm- lungen der Baha'i-Gemeinden teilzunehmen vermogen, bis zur Errichtung eines ortlichen Geistigen Rates in ihrer Heimatgemeinde in die vom angrenzenden Geistigen Rat ge-
f iihrte Mitgliederrolle eingeschrieben werden und voiles Wahlrecht geniessen.
Alle Auffassungsverschiedenheiten in be- zug auf das Rechtsgebiet eines ortlichen Geistigen Rates oder bezuglich der Anglie- derung irgend eines Baha'i oder einer Gruppe in Deutschland und Oesterreich sind dem Nationalen Geistigen Rat zu unterbreiten, desen Entscheidung in der Sache endgiiltig
ist.
ARTIKEL VIII
Die Jahresversammlung des Nationalen Geistigen Rates, auf der die Wahl seiner Mitglieder erfolgt, fuhrt die Bezeichnung Nationaltagung der Baha'i in Deutschland und Osterreich. Zeitpunkt und Ort f iir die Abhaltung bestimmt der Nationale Geistige Rat, der alle Baha'i-Gemeinden durch ihre Geistigen Rate sechzig Tage zuvor von der Versammlung in Kenntnis setzt. Der Na- tionale Geistige Rat teilt jedem Geistigen Rat gleichzeitig die von ihm der Baha'i-Ge- meinde gemass dem Grundsatz der Ver- haltnisvertretung zugeteilte Anzahl von Ab- geordneten zur Nationaltagung mit, wobei die Gesamtzahl der Abgeordneten, die die Na- tionaltagung darstellen, neunzehn betragen soil. Nach Empfang dieser Benachrichtig- ung beruf t jeder ortliche Geistige Rat inner- halb eines angemessenen Zeitraumes und unter Beachtung ordnungsmassiger und aus- reichender Ankiindigung eine Versammlung der in seiner Rolle verzeichneten stimm- berechtigten Mitglieder zwecks Wahl ihres oder ihrer Abgeordneten zur Nationaltagung ein, worauf die Sekretare der einzelnen ortlichen Geistigen Rate dem Sekretar des Nationalen Geistigen Rates spatestens dreis- sig Tage vor dem Zeitpunkt der Tagung die Namen und Anschriften der so gewahlten Abgeordneten bescheinigen.
1. Abschnitt. Alle Tagungsabgeordneten sind mit relativer Stimmenmehrheit zu wahl- en. Mitglieder, die durch Krankheit oder andere unvermeidliche Griinde verhindert sind, an der Wahl personlich teilzunehmen, haben das Recht, ihre Stimme brieflich oder telegrafisch in einer Weise abzugeben, die dem ortlichen Geistigen Rat geniigt.
2. Abschnitt. Alle fur die Tagung ein- zusetzenden Abgeordneten miissen als stimmberechtigte Mitglieder der von ihnen
338
THE B4;HA't WORLD
vertretenen Baha'i -Gemeinden eingetragen sein.
3. Abschnitt. Die Rechte und Vorrechte der Abgeordneten konnen weder iibertragen noch abgetreten werden.
4. Abschnitt. Die Anerkennung und Einsetzung der Abgeordneten zur National- tagung erfolgt im Nationalen Geistigen Rate.
5. Abschnitt. Soweit Abgeordnete nicht personlich an der Tagung teilnehmen kon- nen, ha ben sie das Recht, Mitglieder des Na- tionalen Geistigen Rates schriftlich oder telegrafiseh zu den vom Nationalen Geisti- gen Rat festzusetzenden Bedingungen zu wahlen.
6. Abschnitt. Halt der Nationale Geistige Rat in irgend einem Jahre die Zusammen- rufung der Abgeordneten zur Nationaltag- ung fur undurchf iihrbar oder nicht geraten, so setzt der Nationale Geistige Rat die Mittel und Wege f ur die briefliche oder telegrafische Durchfiihrung der Geschafte der National- tagung fest.
7. Abschnitt. Das auf der National- tagung anwesende vorsitzende, geschafts- fiihrende Mitglied des Nationalen Geistigen Rates ruf t die Abgeordneten auf, die darauf zur endgiiltigen Ordnung der Versammlung schreiten, einen Vorsitzenden, Schriftfuhrer und was weiter an Amtern fiir die geeignete Fuhrung der Geschafte der Tagung erfor- derlich ist, wahlen.
8. Abschnitt. Die Hauptaufgabe der Na- tionaltagung ist die Wahl der neun Mit- glieder zum kommenden Nationalen Geisti- gen Rate, die Entgegennahme der Berichte iiber die finanzielle und sonstige Tatigkeit des ausscheidenden Nationalen Geistigen Rates und seiner verschiedenen Ausschiisse und Beratung iiber die Angelegenheiten der Baha'i -Sache im allgemeinen, selbstverstand- lich in Obereinstimmung mit den von Shoghi Effendi ausgedriickten Grundsatzen der Baha'i -Verwaltung, wonach alle Bera- tungen und Handlungen der Abgeordneten zur Nationaltagung ausser der Wahl der Mitglieder zum kommenden Nationalen Geistigen Rate nur Ratschlage und Emp- f ehlungen zur Beachtung durch den genann- ten Rat darstellen, wahrend die Entscheid- ung in alien Fragen, die die Angelegenheiten der Baha'i-Sache in Deutschland und Oster-
reich betreffen, ausschliesslich bei dieser Korperschaft liegt.
9. Abschmitt. Die auf der Nationaltag- ung anzunehmende Geschattsordnung wird durch den Nationalen Geistigen Rat vorbe- reitet, doch konnen alle auf die Sache bezug- lichen Angelegenheiten die von irgend einem Abgeordneten vorgebracht werden, auf An- trag, iiber den abzustimmen ist, als Punkt der Tagungsberatungen aufgenommen werden.
ro. Abschnitt. Die Wahl der Mitglieder des Nationaien Geistigen Rates erfolgt mit relativer Stimmenmehrheit durch die vom ausscheidenden Nationalen Geistigen Rat anerkannten Abgeordneten, d. h. als ge- wahlt gelten diejenigen neun Personen, die im ersten Wahlgang der bei der Tagung an- wesenden Abgeordneten sowie derjenigen Abgeordneten, deren Stimme dem Sekretar des Nationalen Geistigen Rates schriftlich oder telegrafiseh iibermittelt worden ist, die grosste Anzahl Stimmen erhalten haben. Falls infolge Stimmengleichheit die voile Mitgliedszahl nicht im ersten Wahlgang erreicht wird, finden ein oder mehrere weitere Wahlgange statt, bis samtliche neun Mitglieder gewahlt sind.
n. Abschnitt. Alle bei der National- tagung offiziell behandelten Angelegenheiten sind unter die Protokolle des Nationalen Geistigen Rates aufzunehmen und mit die- sen zu bewahren.
12. Abschnitt. Nach Schluss der Na- tionaltagung und bis zur Einberufung der nachsten Jahrestagung wirken die Abgeord- neten als zu besonderem Dienste in der Ar- beit fiir die Sache befahigte beratende Kor- perschaft fort, in jeder Weise bemuht, zum einheitlichen Geiste und zu fruchtbringen- der Tatigkeit des Nationalen Geistigen Rates wahrend des Jahres beizutragen.
13. Abschnitt. Freigewordene Mitglieds- sitze des Nationalen Geistigen Rates werden mit relativer Stimmenmehrheit seitens der Abgeordneten der Nationaltagung, die den Rat seinerzeit gewahlt haben, neu besetzt, wobei die Wahl in brieflicher oder irgend sonstiger durch den Nationalen Geistigen Rat bestimmter Form erfolgt.
ARTIKEL IX
Soweit dem Nationalen Geistigen Rat durch diese Satzung in irgendwelchen, die
THE WORLD ORDER -0F BAHA'U'LLAH
339
Tatigkeit und die Angelegenheiten der Baha'i -Sache in Deutschland und Osterreich betreffenden Fragen ausschliessliches und hochstrichterliches Spruchrecht sowie voll- ziehende Oberhoheit ubertragen ist, gilt dies mit der Weisung, dass alle beziiglich solcher Fragen getroffenen Entscheidungen oder er- folgten Massnahmen in jedem Falle dem Hiiter der Sache oder dem Universalen Hause der Gerechtigkeit zur endgiiltigen Prufung und Billigung zu unterbreiten sind.
ARTIKEL X
Soweit Aufgaben und Befugnisse durch diese Satzung nicht ausdrucklich den ort- lichen Geistigen Raten ubertragen sind, gel- ten sie als dem Nationalen Geistigen Rate verliehen, wobei dieser Korperschaft das Recht zur Obertragung solcher beliebiger Verrichtungen und Befugnisse zusteht, die sie innerhalb ihres Spruchrechtes als fur ortliche Geistige Rate erforderlich und rat- sam erachtet.
ARTIKEL XI
Zur Wahrung des geistigen Charakters und Zweckes der Baha'i-Wahlen soil weder der Brauch der Wahlvorschlage noch irgend ein sonstiges, eine stille und von Gebeten getragene Wahl beeintrachtigendes Wahl- verfahren aufkommen, sodass jeder Wahler fur niemanden stimmen soil, als wen ihm Gebet und (Jberlegung eingegeben haben.
Zu den hervorragendsten und geheiligt- sten Pflichten derer, die berufen werden, die Angelegenheiten der Sache als Mitglieder ortlicher oder nationaler Geistiger Rate auf- zugreifen, zu fiihren und gleichzurichten, gehort:
auf jede nur mogliche Weise das Ver- trauen und die Zuneigung derer zu ge- winnen, denen zu dienen sie das Vorrecht
haben; die Meinungen, vorherrschenden Empfindungen und die personliche t)ber- zeugung derjenigen, deren Wohlergehen zu fordern ihre feierliche Pflicht ist, zu erforschen und sich mit ihnen vertraut zu machen; ihre Erwagungen und die allge- meine Fiihrung ihrer Angelegenheiten von verschlossener Teilnahmslosigkeit, dem Anschein der Heimlichkeit, dem ersticken- den Dunstkreis diktatorischer Bestim- mungen und von alien Worten und Handlungen zu reinigen, die den Ein- druck von Parteilichkeit, Selbstsucht und Vorurteilen erwecken konnen, und unter Vorbehalt des geheiligten Rechtes endgiil- tiger Entscheidung zur Besprechung ein- zuladen, Beschwerden nachzugehen, Rat- schlage zu begriissen und das Gefiihl der gegenseitigen Abhangigkeit und Mitbe- teiligung, des Verstandnisses und wechsel- seitigen Vertrauens unter sich und alien iibrigen Baha'i zu pflegen. ^
ARTIKEL XII
Diese Satzung kann vom Nationalen Geistigen Rat in jeder regelmassigen oder besonderen Sitzung mit absoluter Stimmen- mehrheit erganzt werden, vorausge*setzt, dass mindestens vierzehn Tage vor dem fur die betreffende Versammlung festgesetzten Zeitpunkt eine Abschrift der vorgeschla- genen Erganzung oder Erganzungen an jedes Ratsmitglied durch den Sekretar mittels Einschreibebriefes versandt wird.
In alien Fallen, in denen iiber den durch den Wortlaut ausgedriickten Sinn dieser Treuhandschaftserklarung und Satzung Un- klarheit besteht, ist der englische Wortlaut der Declaration of Trust and By Laws der Bah'i der Vereinigten Staaten und Kanadas zu Rate zu ziehen. Stuttgart, den 10. Februar 1935.
340
THE BAHA'f WORLD
- c* XXI o'* iSO -
NO: v>7. of ii>193.
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has tnis day beer, registered inder
Registration \ct, XXI of 1860.
Given under my hand at Lahore
this
day of
One thousand nine hundred and thirty three.
Registration Tee.fc, so/-/- v fllty) only.
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Registrar, niej, Punjab.
Certificate of Incorporation of the National Spiritual Assembly of the Baha'is
of India and Burma.
THE WORLD ORDER OF BAHA'U'LLAH 341
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Declaration of Trust and By-Laws of the National Spiritual Assembly of the
Baha'is of 'Iraq.
342 THE BAHA'I
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THE WORLD ORDER OF BAHA'U'LLAH 343
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Declaration of Trust of the National Spiritual Assembly of the Bahi'is of Egypt.
THE WORLD ORDER OF BAHA'U'LLAH 349
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THE WORLD ORDER OF BAHA'U'LLAH 351
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THE WORLD ORDER OF BAHA'U'LLAH
353
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Certificate of Incorporation of the National Spiritual Assembly of the Baha'is of
Australia and New Zealand.
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356
THE BAHA'f WORLD
BY-LAWS OF THE SPIRITUAL ASSEMBLY OF
THE BAHA'IS OF THE CITY
OF NEW YORK 1
4 ARTICLE I
1 HE Baha'is of the City of New York adopt this Corporation in order to supply proper legal status to the conduct of the af- fairs of a religious community which has had continuous existence for more than thirty years, being one of the first two local Baha'i communities established in North America. During this period the community has been recognized, encouraged and instructed in let- ters and communications addressed to it by 'Abdu'1-Baha, who in one communication designated New York "The City of the Cov- enant." It was in this city that 'Abdu'l- Baha devoted the larger portion of His American visit in 1912. The Assembly has been recognized since the Ascension of 'Abd- u'l-Baha in letters addressed to it by the Guardian of the Baha'i Faith. The New York Baha'i community has been continu- ously and uninterruptedly represented by delegates in the Annual Meetings held by the recognized national Baha'i body of North America since the formation of that body in 1909. The Spiritual Assembly is at present enrolled in the list of Local Spiritual As- semblies recognized by the National Spir- itual Assembly.
The Trustees, i.e., the Spiritual Assembly, recognize that this action has been taken in full unanimity and agreement. They ac- knowledge for themselves and on behalf of their successors the sacred meaning and uni- versal purpose of the Baha'i Faith, the teach- ings and principles of which fulfill the di- vine promise of all former revealed religions.
ARTICLE II
In administering the affairs of the Baha'i Religion under this Corporation for the ben- efit of the Baha'is of the City of New York in accordance with the religious teachings and administrative principles of this Faith, the Spiritual Assembly shall act in conform- ity with the functions of a Local Spiritual Assembly as defined in the By-Laws adopted by the National Spiritual Assembly and pub- lished by that body for the information and
guidance of Baha'i s throughout the United States and Canada.
ARTICLE III
The Spiritual Assembly, in the fulfillment of its obligations and responsibilities under this Corporation, shall have exclusive juris- diction and authority over all the local ac- tivities and affairs of the Baha'i community of the City of New York, including para- mount authority in the administration of this Corporation. It shall be responsible for maintaining the integrity and accuracy of all Baha'i teaching, whether written or oral, undertaken throughout the local commu- nity. It shall make available the published literature of the Faith. It shall represent the community in its relation to the Na- tional Spiritual Assembly, in its relation to the Guardian of the Baha'i Faith, to other local Baha'i communities, and to the general public in the City of New* York. It shall be charged with the recognition of all ap- plicants requesting membership in the local Baha'i community. It shall pass upon the right of any and all members of the com- munity whose membership is in question to retain their status as voting members of the community. It shall call the meetings of the community, including the Baha'i An- niversaries and Feasts, the meetings of con- sultation, the Annual Meeting and the meet- ing for the election of delegates to the Annual Meeting of the National Spiritual Assembly. It shall appoint and supervise all committees of the Baha'i community. It shall collect and disburse all funds intended for the maintenance of this Corporation. It shall have full and complete custody of the headquarters or meeting place of the Baha'i community. It shall report to the National Spiritual Assembly annually, or when re- quested, the membership roll of the Baha'i community, for the information and ap- proval of the national Baha'i body. The Spiritual Assembly, however, shall recognize the authority and right of the National Spiritual Assembly to declare at any time 1 The pattern for all local Bah&'i constitutions.
THE WORLD ORDER OF BAHA'U'LLAH
357
what activities and affairs of the Baha'i com- munity of the City of New York are na- tional in scope and hence subject to the jurisdiction of the national Baha'i body. It shall likewise recognize the right of any member of the community to appeal to the National Spiritual Assembly for review and decision of any matter in which the previ- ous decision of the local Spiritual Assembly is felt by the member to be contrary to the explicit teachings of the Baha'i Faith or op- posed to its best interests. It shall, on the other hand, have the authority and right to appeal from the decision of the National Assembly to the Guardian of the Baha'i Faith for review and final decision of any matter related to the Faith in the City of New York.
ARTICLE IV
The Spiritual Assembly, in administering this Corporation, shall ever bear in mind the ideals upheld in the Sacred Writings of the Baha'i Faith respecting the relationships of a Spiritual Assembly to its Baha'i commu- nity, respecting the relations of Baha'is to one another in the community, and the re- lationships of Baha'is to all non-Baha'is, without prejudice of race, creed, class or nationality. The Assembly shall therefore above all recognize its sacred duty to main- tain full and complete unity throughout the Baha'i community, to relieve and comfort the sick and distressed, to assist the poor and destitute, to protect the orphans, the crippled and the aged, to educate the chil- dren of Baha'is according to the highest re- ligious and intellectual standards, to compose differences and disagreements among mem- bers of the community, to promulgate the principles of Divine Civilization revealed by Baha'u'llah, and to promote in every way possible the Baha'i aim of the oneness of mankind. It shall faithfully and de- votedly uphold the general Baha'i activities and affairs initiated and sustained by the National Spiritual Assembly. It shall co- operate wholeheartedly with other local Spiritual Assemblies throughout North America in all matters declared by the Na- tional Spiritual Assembly to be of general Baha'i importance and concern. It shall rigorously abstain from any action or in-
fluence, direct or indirect, that savors of in- tervention on the part of a Baha'i body in matters of public politics and civil jurisdic- tion. It shall encourage intercourse between the Baha'i community of the City of New York and other recognized Baha'i commu- nities, issuing letters of introduction to Baha'is traveling from New York and pass- ing upon letters of introduction issued by other Baha'i Assemblies. It shall regard its authority as a means of rendering service to Baha'is and non-Baha'is and not as a source of arbitrary power. While retaining the sacred right of final decision in all mat- ters pertaining to the Baha'i community, the Spiritual Assembly shall ever seek the advice and consultation of all members of the com- munity, keep the community informed of all its affairs, and invite full and free dis- cussion on the part of the community of all matters affecting the Faith.
ARTICLE V
The Baha'is of the City of New York, for whose benefit this Corporation has been es- tablished, shall consist of all persons resident in the City of New York who are recognized by the Spiritual Assembly as having fulfilled the requirements of voting membership in this local Baha'i community. To become a voting member of this Baha'i community a person shall:
a. Be a resident of the City of New York as defined by the area of jurisdiction of the Spiritual Assembly, as provided hereinafter in this instrument.
b. Have attained the age of 21 years.
r. Have established to the satisfaction of the Spiritual Assembly, subject to the ap- proval of the National Spiritual Assembly, that he (or she) possesses the qualifications of Baha'i Faith and practice required under the following standard: Full recognition of the Station of the Fore-runner (the Bab), the Author (Baha'u'llah), and 'Abdu'l- Baha, the Exemplar of the Baha'i religion; unreserved acceptance of, and submission to, whatsoever has been revealed by Them; loyal and steadfast adherence to every clause of 'Abdu'l-Bahd's sacred Will and Testament; and close association with the spirit as well as the form of Baha'i administration throughout the world.
358
THE BAHA'f WORLD
ARTICLE VI
The Spiritual Assembly shall consist of nine Trustees chosen from among the Baha'is of the City of New York, who shall be elected by these Baha'is in a manner herein- after provided and who shall continue in office for the period of one year, or until their successors shall be elected.
ARTICLE VII
The officers of the Spiritual Assembly shall consist of a Chairman, Vice-Chairman, Secretary and Treasurer, and such other offi- cers as may be found necessary for the proper conduct of its affairs. The officers shall be elected by a majority vote of the entire membership of the Assembly taken by secret ballot.
ARTICLE VIII
The first meeting of a newly-elected As- sembly shall be called by the member elected to membership by the highest number of votes, or, in case two or more members have received the same said highest number of votes, then by the member selected by lot from among those members; and this mem- ber shall preside until the permanent Chair- man shall be chosen. All subsequent meet- ings shall be called by the Secretary of the Assembly at the request of the Chairman, or, in his absence or incapacity, of the Vice- Chairman, or of any three members of the Assembly; provided however that the An- nual Meeting of the Assembly shall be held on April 21st, in accordance with the ad- ministrative principles recognized by all Baha'i Assemblies.
Section i. Five members of the Assem- bly present at a meeting shall constitute a quorum, and a majority vote of those pres- ent and constituting a quorum shall be suf- ficient for the conduct of business, except as otherwise provided in these By-Laws, and with due regard to the principles of unity and cordial fellowship involved in the in- stitution of a Spiritual Assembly. The trans- actions and decisions of the Assembly shall be recorded at each meeting by the Secre- tary, who shall have the minutes adopted and approved by the Assembly, and preserve them in the official records of the Assembly.
Section 2. Vacancies in the membership of the Spiritual Assembly shall be filled by election at a special meeting of the local Baha'i community duly called for that pur- pose by the Assembly. In the event that the number of vacancies exceeds four, mak- ing a quorum of the Spiritual Assembly im- possible, the election shall be under the su- pervision of the National Spiritual Assembly.
ARTICLE IX
The sphere of jurisdiction of the Spiritual Assembly, with respect to residential quali- fication of membership, and voting rights of a believer in the Baha'i community, shall be the locality included within the civil lim- its of the City of New York, but Baha'is, who reside in adjacent, outlying or suburban districts and can regularly attend the meet- ings of the local Baha'i community, may be enrolled on the membership list of the Spir- itual Assembly and enjoy full voting rights pending the establishment of a local Spiritual Assembly in their home community.
ARTICLE X
Section i. In the event that any decision of the Assembly is unacceptable to any member or members of the community, the Assembly shall after endeavoring to compose the differences of opinion invite the said member or members to make appeal to the national Baha'i body and notify that body of the condition of the matter and the readi- ness of the Assembly to become party to the appeal.
Section 2. In the same manner, if any difference arises between the Assembly and another local Assembly, or Assemblies, in North America, the Assembly shall report the matter to the national Baha'i body and inform that body of its readiness to make joint appeal together with the other Assem- bly or Assemblies.
Section 3. If, however, the result of such appeal is unsatisfactory to the Spiritual As- sembly or the Assembly at any time has rea- son to believe that actions of the National Spiritual Assembly are affecting adversely the welfare and unity of the Baha'i com- munity of the City of New York, it shall, after seeking to compose its difference of opinion with the national body in direct con-
THE WORLD ORDER OF BAHA'U'LLAH
359
sultation, have the right to make appeal to the Guardian of the Faith.
Section 4. The Assembly shall likewise have the right to make complaint to the National Spiritual Assembly in the event that matters of local Baha'i concern and in- fluence are referred to the national body by a member or members of the local commu- nity without previous opportunity for action by the local Assembly.
ARTICLE XI
The Annual Meeting of the Corporation at which its Trustees shall be elected shall be held on April 21 at an hour and place to be fixed by the Assembly, which shall give not less than fifteen days' notice of the meeting to all members of the local Baha'i community.
Section i. The Assembly shall accept those votes transmitted to the Assembly be- fore the election by members who by reason of sickness or other unavoidable reason are unable to be present at the election in person.
Section 2. The election of members to the Spiritual Assembly shall be by plurality vote.
Section 3. All voting members of the lo- cal Baha'i community are eligible for elec- tion as members of the Spiritual Assembly.
Section 4. The Assembly shall prepare an agenda for the Annual Meeting in which shall be included reports of the activities of the Assembly since its election, a financial statement showing all income and expendi- ture of its fund, reports of its committees and presentation of any other matters per- taining to the affairs of the Baha'i commu- nity. The Assembly, both preceding and following the annual election, shall invite discussion and welcome sugges- tions from the community, in order that its plans may reflect the community mind and heart.
Section 5. The result of the election shall be reported by the Spiritual Assembly to the National Assembly.
ARTICLE XII
In addition to the Annual Meeting, the Assembly shall arrange for regular meetings of the Baha'i community throughout the year at intervals of nineteen days, in ac-
cordance with the calendar incorporated in the teachings of the Baha'i Faith.
ARTICLE XIII
The Spiritual Assembly, on notice from the National Spiritual Assembly, shall re- port the number of voting members in the local community, that the national Baha'i body may be duly informed of the number of delegates to be assigned to the Baha'i community of the City of New York in accordance with the principle of proportion- ate representation controlling the annual election of members to the National Spir- itual Assembly.
Section i. When informed of the num- ber of delegates assigned to the local com- munity, the Spiritual Assembly shall call a special meeting of the community for the purpose of electing said number of delegates to represent the community at the Annual Meeting of the National Spiritual Assembly.
Section 2. The election of delegates to the Annual Meeting of the National Spir- itual Assembly shall be by plurality vote.
Section 3. All voting members of the local Bahi'i community are eligible for elec- tion as delegates to the Annual Meeting of the National Assembly.
Section 4. The result of the election shall be reported by the Spiritual Assembly to the National Spiritual Assembly, and the Spir- itual Assembly shall meet all the conditions laid down by the national Baha'i body for the recognition of local Spiritual Assemblies and the participation of local Baha'i com- munities in the annual election of the na- tional Baha'i body.
ARTICLE XIV
The seal of this Corporation shall be cir- cular in form, bearing the following descrip- tion: The Spiritual Assembly of the Baha'is of the City of New York, Corporate Seal.
ARTICLE XV
These By-Laws may be amended by ma- jority vote of the Spiritual Assembly at any of its regular or special meetings, provided that at least fourteen days prior to the date fixed for the said meeting a copy of the proposed amendment or amendments is mailed to each member of the Assembly by the Secretary.
360
THE BAHA'f WORLD
UNITED STATES OF AMERICA
STATE OF NEW YORK BY
EDWARD J. FLYNN
Secretary of State and Custodian of the Great Seal Thereof.
MAJilKKLLI
|Jt la Jjmbg Ctrrtifab. That-.,
{ of the County of.. Jjftw YflJEte, m said State, and Cler\ of the
prewe Court therein, being a Court of Record, on the day of the date of the annexed lificate and duly authorized to grant the same; that the same is m due form and exe' fcd by the proper officer, that the seal affixed to said certificate is the seal of said County Court, that the signature thereto of said cler\ is in his proper handwriting, and is Line; and that full faith and credit may and ought to be given to his official acts.
Fhe Great Seal of the State is hereunto affixed.
I my hand at the City of Albany, the~-.~ , JbK&xi1ky.?rjC4.r,aJj,,,,.,, ,....,
of. fitt&filHbflC. ~~ in the year of our Lord one thousand
hundred and thirty-elx.
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J Srpuly ftrrrttarg
Certificate of Incorporation of the Spiritual Assembly of the Baha'is of New York.
THE WORLD ORDER OF BAHA'U'LLAH
Certificate
7220 B
STATE OF NEW YORK COUNTY OF NEW .YORK
u. :
I, ALBERT M ARINELLI, Clerk of the County of New York and also Clerk of the Supreme Court in and for said county,
DO HEREjgY CERTIFY, that I have compared the within photo- graphic copy of
the original of wpicji is. filed /ad recorded in my office, under
and I do further certify, that such photographic copy is a correct transcript of such record and of the whole of said original.
In WITNESS WHEREOF, I have hereunto set my hand
the seal oftQid court arfd county at Ac City of New York, this JzL
day of .$ l <%^...'T^.^ t 193 O.
._-._ ^ cammtf of 'New Yort and Clerk cf the Suprtmt Court.
The fee charged for Copy was
tfiis
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County Clerk.
362 THE BAHA'i WORLD
CERTIFICATE OF ifrCORPORATIOH
THE SPIRITUAL ASSEMBLY OF THE B AHA 'IS OF THE Cm OF NEWiYCM
Pursuant to Section 193 of the Religious Corporation Law of the State of New York
We, the undersigned, all being of full age, and citizens of the United States, and residents of the State of Hew York, desiring to fora a corporation pursuant to Section 195 of the Religious Corporation Law of the State of Hew York, do hereby make, sign, and acknowledge this certificate as follows i
FIRST} The purpose and objects for which the corporation is formed are to administer the affairs of the Beha'i Religion for the benefit of the Baha'is of the City of Hew York in accordance with the religious teachings and administratiTe principles of this Faith*
SECOND: The name of the corporation is to be "The Spiritual Assembly of the Baha'is of the City of Hew York."
THIBD: The territory in which its activities are principally to be conducted is Hew York City and vicinity*
FOURTH: The principal place of worship is to be located in the City of New York, County of New York, State of Hew York,
FIFTH: The number of trustees is to be nine.
SIXTH: The names and places of residence of the persons to be trustees until the first annual meeting are as follows:
NAME PLACE OF RESIDENCE
Ophelia Crum 101 West 55th Street, Hew York City
Horace Holley 125 East 10th Street, Hew York City
Bertha Herklotz 1810 Cortelyou Road, Brooklyn, N.Y.
Hooper Harris 162 West 15th Street, New York City
Julia Threlkeld 101 West 55th Street, New York City
-Lonlie A. Mathews 450 East 57th Street, New York City
Marie B. Moore 41 Convent Avenue, New York City
Marion Little 465 Park Avenue, Hew ~ork City*
Edward B, Kinney 204 West 55th Street, Hew York City
SEVENTH: The time for holding its annual meeting is to be on the twenty-first day of April in each year*
THE WORLD ORDER OF BAHA'U'LLAH
The first Beating was held on March 50,1952, at Baha'i Center, 119 West 57th Street, New York City.
363
IN WITNESS WHEREOF, We have made, signed and acknowledged this certificate in triplicate. Dated this thirty-first day of llarch,1952.
Before me on this thirty-first day of March, 1932, personally appeared Horace Holley, Ophelid Crum, and Bertha Herklotz, who being by me severally sworn did acknowledge that they had executed the written certificate of incorporation*
COMMISSIONER OP DEEDS.
NEW YORK CITY "t York Co. Clerk'. N*. SO New York Co. R|.*r' No 20 S 4 'ioA <*,!( Fb 2, 1934
364 THE BAHA'f WORLD
INC.
4201
OP^WORPORATION
THE SPIRITUAL ASSEMBLY OF THE BAHA'IS OP THE CIR OF NEI YORK
FEE PAID $.
DatB MAR 3 11932
County Clerfc
By
Cashi^f.
A1NOOO MHOA AA3N W3l:
oo :s W-K
oaoaooaa :
COPY ISSUED i
Fee Paid/..
CountClerk, N, Y. Co. By
THE WORLD ORDER OF BAHA'U'LLAH
365
VOL 8 M#129
w*
THEODORE DAMMAKU
April
Fifteenth
,^
SPIRITUAL ASSEMBLY OF THE BAHA'IS OF KENOSHA
dw^ti^^
to enter into, make P perform and carry out contracts of every sort and
Jcind mith any person , firm^ association or corporation > public or private? to take end hold property, both real and personal j whether acquired by gift,
"^^
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Loula . Voelg
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Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Kenosha,
Wisconsin, U. S. A.
3*6 THE BAHA'f WORLD
226193 VOL
CERTIFICATE Of OflGANIZATIOM
KNOW ALL ME* BY THEtf PKESEHT8I That we, the undersigned Genevieve Kraai, chairman, and Lou IS J, Voclf, secretary of the Spiritual Aaaenbly of the BahaMa of Ken 03 ha, do nereby certify that, at the annual tneeting of the member a of the Kenoaha Bah*'! Cozamnity, neld in the city of Ken- osha, county of Kenosha and atat- of Wisconsin, on the 81st day of April, A.D. 1936, for that purpose, the following peraona, namely, Louia J. Voelt, Iva Russell, Earl Parker, Grace Anderaon, William C. Schehd, O^r trade Collins, Carrie Gates, Genevieve Kraal and Theodore Lo rent ten were elected to be the Spiritual Assembly of the Baha'is of Kenoaha, In accordance with the principles of the local Bahai admin- istration recognized and affirmed by the National Spiritual Assembly of the Baha'ifl of the United States 7id Canada, with full power and authority, as the authorised represen- tative bod. of the JUnoaha Baha'l Coaaunity, to supply pro- per legal status to their conduct of the affairs of this religious community by electing and establishing themselves and their successors In office a-i trustees to be incorpor- ated under the provisions of Section 167,05, Subsections (1*2) of the Wisconsin Statutes, and the acta amendatory thereof ana supplementary tnereto, and they ha?e so elected and declared tnenselves and their successors in office to be trustees for such purpose, and we do further declare and state, that*
AftTICLS I the corporate name by which such trustees are to
THE WORLD ORDER OF BAHA'U'LLAH 367
-2-
be known ahull be th* SPIBITUAL ASSEMBLY OF THE BABA'XS OF KEflOSHA, and ita location ahell be in tbe city of Ktnoaha, county of Konoaha an* at*te of Wisconain.
ARTIOE IX
The trustees, nine in number, hereinabore mentioned shall hold their offieea until April 21ft JUP, 1957 or until their auccaaaora are duly elected and thereafter the dnly elected trustees snail hold their offieea for a term of one year from and after April SlatT of the year in which they are elected or until their successors aha 11 haTe been doly elect* ed.
AKTICLE III
The purposes and objects for which it is deaired to incorporate the aid truatees aa aforesaid are declared to he for the administration of the Faith of Baha<u f lleh for the benefit of the Bah* 1 is of the city of KenosU* state of Wis- consin, according to the principles of feahs'l affiliation and administration created and established by Baha f u f ll&h, defined and explained by tAbdu'l-Saha, end amplified and applied by Shoghi Effandi and his duly constituted successor and success- ors under the provision of the Will and Testament of 'Abdu 9 !* Baha.
These purposes are to be realized by <&&ans of de?o~ tiooal meetings; by public meetings end conferences of aa
368 THE BAHA'f WORLD
-3.
VOL 8 NKS133
educational, humanitarian and apiritual character j*by super* wising, unifying proaotinj and generally adninistering tht aotlvltlea and affairs of the Kenosha Baha'i Coaaunity; and by any other aeans appropriate to these ends or any of then.
Further purposes and objects of this corporation shall bet
1. To enter Into, ma' e, perforo and carry out eon* tracts of every sort and kind with any person, fira, asso- ciation or corporation, public or pr irate; to take and hdld property, both real and personal* whether acquired by gift, grant, devise, bequest or purchase, and to sell, convey or otherwise dispose of the saae; to borrow aoney and to secure the payment of the saae by mortgage of its real and personal property or otherwise; and for the purpose of attaining or furthering any of its objects, to do any and all other acts and things, and to exercise any and all powers which a co- partnership or natural person could do and exercise, and which now or hereafter may be authorized by lav, which said business is to be carried on within the state of Wisconsin, and especially within the county of Kenosha in said state,' for the purposes of this incorporation In promoting relig- ious, charitable and educational works and no other, and it is expressly understood that no dividend or pecuniary pro- fits shall be declared or paid to the aaabers of this corp- oration.
, To carry out all and thetmr the several pur- poses and objects sat forth in the written utterances of BahaVllah, Ubdu'1-Baha and Shoghi Effendi, under which
THE WORLD ORDER OF BAHA'U'LLAH 369
certain Jurisdiction, powers and righte art f ran ltd to loot! Spiritual Aaaenblies.
Generally to do all thine* And acts which in the Judgment of aaid truateef, I.e., the Spiritual Assembly of the Bahama of Kenosh*, are necessary, proper and advan- tageous to promote the complete and auccessfvl adcuiniatra- tlon of thia corporation*
ARTICLE If
The trustees, I.e., the Spiritual Assembly of the Baha'ia of Ktnoaha, shall adopt for the conduct of the affaira entrusted to them under this Incorporation, such by-laws, rules of procedure or regulations as fire required to define and carry on ita own loc.al functions, not Inconsistent with the terns of tnit certificate and not inconsistent with the Declaration of Tr-st, By-La we, rules of procedure or regula- tions of the national Spiritual Assembly of the Beha'is of the United States and Canada, tne paramount snd central adminis- trative eutnority in and for North America, and all in accord- ance with the explicit Instructions given to date by Shoghl Cffndi, Guardian oC the Faith of Beha'uUlsh which instruc- tions are already known to the Behiti8 of Kenosha and accepted by them In the government and practice of their religious affaira.
ARTICLE Y
The aeal of this corporation ahull be circular in form, bearing the following descriptions
370 THE BAHA'I WORLD
VOL 8 PACE 135
Spiritual Assembly of the Baha'is of Kenosha* Incorporated, 1937.
ARTICLE VI
This Certificate of Organization may be amended by majority vote of the Spiritual Assembly of the Baha'is of Kenosha at any special meeting called for that purpose, provided that at least thirty (30) days prior to the date fixed for said meeting a copy of the proposed amendment or amendments is mailed to each member of the Assembly by the secretary*
IN WITNESS WHEREOF, we, as chairman and secretary respectively of the said Spiritual Assembly of the Baha'ls of Kenosha have hereunto set our hands nnd seals day of April, A.D. 1937*
SIGNED yjLAA
Chairman
COUNTERSIGNED fr+c^ * /*& (SEAL )
Secret
THE WORLD ORDER OF BAHA'U'LLAH 371
vot 8 BTAT OF WX0CONSH
66
coran or KDIOSHA
Personally cane before at thia //fJJTday of Aprll^ A.D f 1937, the above named Genevieve Kraal, the Chairmen, and Louie J. Voeli, the Secretary of the Spiritual Aaieably of the Barte'is of Kenoaha, tne boJy above named, to me known to be the ptraons ho executed th foregoing Instru- ment, and acknowledged the aae a a th,elr ct &nd deed*
And the aald Qenevieve Kraal and Lou la J, VctU be* ing by Be duly a worn, each for himaelf deposed and said that the aaid fonevleve Kr^at is the Clwirman and the said Louis J Voele ia the Secreury of the aald Spiritual Addeoiblr of tne Baha'ia of keuoanii, and that this certificate v&s execu- ted by ita authority.
Circuit Court Cojcm\33lonr,
Ken os h* Countj, Wiaconsin*
8TATB Or WISCONSIN )
) 86 COOHTt Or KEM06BA )
Oenevieve Krtai, Chair win, and Louis J, Voele, Secretary, being each first duly strorn, sevtraliy say: that they were the signers of the original Certificate of Organ- isation of the Spiritual Assembly of the Baha'is of KenoshA, and that the fortgolng has been compared by then with the original Certificate of Organization, and that the same is a true copy of such original Certificate of Organization, and of the wnola thereof.
Subscribed and sworn to before ne* this 20th day of April, A.D. 1937.
/} U
Circuit Court Codiaa loner Keaoaha County, Wisconsin*
372
THE BAHA'l WORLD
VOL
226172
226193
f
THE WORLD ORDER OF BAHA'U'LLAH
373
TO ALL TO WHOM THESE PRESENTS SHALL COMEi
3-6123
I, THEODORE DAMMANN, Secretary of State of the State of Wisconsin, do hereby certify that on the 14th day of February, A* D* 1938, Articles of Incorporation were filed In my office under the provisions of subsection (1) of Section 187.05 of the Wisconsin Statutes, which articles Provide:
NAME* SPIRITUAL ASSEMBLY OF THE BAHA'IS OF RACINE
LOCATION: Racine
BUSINESS AND PURPOSES: to enter Into, make, perform and carry out contracts of every sort and kind with any person, firm, association or corporation, public or private, etc.,
THEREFORE, the State of Wisconsin does hereby grant unto the said' corporation tho powers and privileges conferred by the Wisconsin Statutes fbr the purposes above stated and in accordance with said Articles.
IN WITNESS WHEREOF, I have hereunto set my hand und affixed my official seal-, at the Capitol, In the City of Madison, this 14th day of February, A. D. 1938.
secretary of State.
Certificate of Incorporation of the Spiritual Assembly of the Bahi'is of Racine,
Wisconsin, U. S. A.
374 THE BAHA'f WORLD
Racine, Wisconsin Certificate of Organisation
Know all Men by these Presents: That we, the undersigned Andrew J.ffelson, Chairman, and Harold R.Olson, Secretary of the Spiritual Assembly of the Baha'ie of Racine, Wis. do hereby certify that, at the annual meeting of the members of the Racine Baha'i Community, held in the City of Racine, County of Racine and State of Wisconsin, on the 21st, day of April, A.D* 1937, for that purpose, the following per sons, namely, Andrew J. Kelson, Harold H.Olson, Carolyn Dary, Florence Hanson, Clara Leopold, Muriel Petereon, Adolph Hanson, Alfred Hanson and Hans P.Hanson, were eleeted to be the Spiritual Assembly of the Baha'is of Raoine, in accordance with the principles of the local Baha'i administration recognized and affirmed by the National* Spiritual Assembly of the Baha'it of the United States and Canada, with full power and authority, at the authorised representative body of the Hacine Baha'i Community, to supply proper legal statue to their conduct of the affaire of this religious community by electing and establishing themselves and their successors in office as Trustees to be incorporated under the provisions of Section 187,05, Subseetionsd & 2) of the Wisconsin Statutes, and the acts amendatory thereof and supplementary thereto, and they hare elected and declared themselves and their successors in office to be Trustees for such purposs, and we do further declare and stats that
Article 1
The corporate name by which such Trustees are to be known shall be the Spiritual Assembly of the Baha'ie of Racine, and its locatio shall be in the city of Racine, County of Racine, and State of Wisconsin
THE WORLD ORDER OF BAHA'U'LLAH 375
Article 2
the Trustees* nine in number, herein above mentioned shall hold their offices until April 21st, A. D. 1938 or until their successors are duly elected and thereafter the duly elected Trustees shall hold their officft for * term of one year from and after April 21st, of the year in which they are elected* or until their successors shall hare been
duly elected*
Article 3
The purpose and objects for which it is desired to incorporate the said Trustees as aforesaid are declared to be for the administration of the Faith of Baha'u'llah for the benefit of the Baha'is of the city of Racine, State of Wisconsin, according to the principles of Bnha'i affiliation and administration created and established by baha'u'llah* defined and explained by 'Abdull-Baha, and amplified by Shogi Kffendi and his duly constituted successor and successors under the prorision of the fill and Testament of 9 Abdu f i*aha. These purposes are to be realised by meant of devotional meetings) by publie meetings and conferences of an educational, humanitarian and spiritual character, by supervising* unifying, promoting and generally administering the activities and affairs of the) Racine Baha'l Community; and by any other means appropriate to these end* or any of them.
further purposes and objects of this corporation shall be: ! To enter into, make, perform and cary out contracts of every
sort and kind with any person, fin* association or corporation, public or private; to take and hold property, both real and personal, whether acquired by gift* grant, dcviec, bequest or purchase, and to sell, convey or otherwise dispoeo of the same; to borrow money and to socuro the payment of tho oftmt tor mortgage of ito real and person*! property or otherwise; and for tho purpose of attaining or furthering any of its objects,
376 THE BAHA'f WORLD
and all powers which a copartnership or natural person could do and exercise, and which now or hereafter may be authorized by law, which said business is to be carried on witnin the stats of Wisconsin, %nd especially within the county of Aacine in said state, for the purposes of this corporation in promoting religious, charitable and educational works and no other, and it is expressly understood that no dividend or pecuniary profits shall be declared or paid to the members of this corporation.
2, to carry out all and whatever the several purposes and objects set forth in the written utterances of Baha'u'llah, 'Abdu'lBaha and Shoghi Effendi, under which certain Jurisdic tion, powers and rights are granted to locnl Spiritual Assemblies.
9. Generally to do all things and acts which in the Judgement of said Trustees, i.e. , the Spiritual Assembly of the Baha'is of Hacine, are necessary, proper and advantageous to promote the complete and successfull administration of this corporation*
Article 4
Ths trustees, i.e., the Spiritual Assembly of the Baha'is of Racine, shall adopt for the conduct of the affairs entrusted to the* under this incorporation, such bylaws, rules of pro* cedure or regulations as are required to define and carry on its own local functions, not inconsistent with the Declaration ef T rue t,E)r< Laws. rules of procedure or regulations of the lational Spiritual Assembly of the Buhalie of the United States and Canada, the paramount and central administrative autho* rity in and for North America, and all in accordance with the explicit instructions given to date by Shoghi Eff end i, Guardian Of the Faith of Baha'u'llah which instructions are already known to the Baha'is of Racine nd accepted by them in the
THE WORLD ORDER OF BAHA'U'LLAH 377
government and practice of their religious affairs*
Article 6
The seal of this corporation shall be circular in form, bearing the following description:
Spiritual Assembly of the Baha'is of Racine. Incorporated, 1937*
Article
This Certificate of Organisation may be amended by majority rote of the Spiritual Aftscably of the Baha'is of Racine at any special meeting called for that purpose* proTided that at least thirty (80) days prior to the date fixed for said meeting a cow of the proposed amendment or amendments is mailed to each member of the Assembly by the secretary.
In Witness Whereof* we* as chairman and secretary respectively of said Spiritual Assembly of the Baha f is of Racine hare hereunto set our hands and seals this 4th. day of February A.D. 1938*
Signed,
Countersigned
eoretary
378 THE BAHA'f WORLD
8tato of Wisconsin ;
1 88 County of Raolao )
Personally eame before me this Fourth day of February A.D. 193B, tho above named Androw J, Kelson, tho Chairman, and Harold H.Olsen, tho Secretary of tho Spiritual Aooombly of tho Baha'i. of Haeino, tho bod/ abort named, to mo fcao*n to bo tho poroone who executed tho forgoing iaotruaoot* and aoknowlodgod tho oamo ao thoir aot and dood.
And tho oaid And row J.Ioloon and Harold H.Oloon boing by m duly oworn.oaoh for hlaotlf dopoood and oaid that tho oaid Androw J.Ioloon io tho Chairman and tho oaid Harold R.OIaoa io tho Socrotary of tho oaid Spiritual Aooorfly of tho aha 9 io of Baoino.and that thio oortificato wao oiuoutM^r ita? authority.
Notary Stato Of Wl.oon.in ) my ** "^** S.pt.lo.l939
j 88 County of Raoino )
Androw J.Holton, Chairman, and Harold A.0laon,8oerotary bolag oaeh fir.t duly .woarn.o.Torally .ay: that thty voro tho .ignoro of tho original Cortifioato of Orgoniiation of tho 8pi ritual Ao.ombly of tho Baha*i. of Kaoino. and that tho forogoing hao boon oomparod by thorn with tho original Cortifioato of Organ* i sat ion, and that tho oao it a truo copy of ouoh original Cortifioato of Organ i i at ion, and of tho wholo thoroof*
ubooribod and worn to
bofoM ^o thio 4th /Jay
8oerotary
re
rcy Co'6mis/ r B/on expires Sept. 10, 1939
THE WORLD ORDER OF BAHA'U'LLAH
379
429407
/
Register* Office Racine County. Wit.
380
THE BAHA'I WORLD
CERTIFICATE OF INCORPORATION OF
THE SPIRITUAL ASSEMBLY OF THE
BAHA'IS OF DETROIT,
MICHIGAN, U.S.A.
(ECCLESIASTICAL CORPORATIONS)
ARTICLES OF ASSOCIATION
We, the undersigned, desiring to become incorporated under the proriaiona of Act No. 327, P. A. 1931, do hereby mate, execute and adopt the following article* of association, to-wit :
First, The name assumed by this corporation and by which it shall be known in law, is
me. Spiritual, ASS^ City. oJT Detroit
Second, Tht location of said church ahall be in the Qi tj
(City or Vill
of Detroit* county of
(Name of City or Village)
Wayne
-and state of Michigan; Post office address 201 E M ...Kirbj..
Third, The time for which said corporation ahall be created shall be Unlimited.
Fourth, The members of said church or sodety shall worship and labor together according to the discipline, rules usaie of thJS&tLQml ..... Spl r ltUfiJL_Aaa^njbl 7 Of the ^ BfiOia.. f ia....Qflnioli^, the United
and usaie of th
States of A^Hca^romlime to time authorised and declared by the National Spiritual
Fifth, (Here Insert any desired additional prorialons authorized by the Act).
The. trustees of The Spiritual Assembly of the Baha'is of the City of _petroit may, in their corporate name, take and hold all property, real and personal^ d? v isedj bequeathed, transferred or conveyed to them for the use and benefit jpf jbhe s aid .Spiritual Assembly of.__the. Bajha'.is of the City of Detroit. _
THE WORLD ORDER OF BAHA'U'LLAH
381
In Witness Whereof, we, the parties hereby associating for the purpose of glTing legal effect to these articles, he unto sign our names and places of residence:
Michigan, this
. aeA/v ?7-
to me to be the persons nnrned in, who executed
strument, and severally nrknowledped that
they executed the same freely and for the intents and purposes therein mentioned.
My Commfssioft Expfn^ Feb. 6,
382
T H*E B A H A ' I WORLD
Form 3 -12-11-35 12M
ORIGINAL
(Eccledaatical Corporation)
MICHIGAN
Articles of Association
The Spiritual Assembly of the Baha'is of the City of Detroit
Under Art No. 327, Public Aeta, 1931
(Thia blank prepared by Michigan Corporation an* Securities CommlMAon.)
I FB 18 'S3?
1 $ 1937
FRANK C.JORDAN
SECRETARY OF STATE
State
I, FRANK C. JORDAN, Secretary of State of the State of California, Jo hereby certify that I have carefully compared the transcript, to which this certificate is attached, with the record on file in my office of which it purports to be a copy, and that the same is a full, true and correct copy thereof.
IN WITNESS WHEREOF, / have hereunto set my hand and have caused the Great Seal of the State of California to be affixed hereto
?m MIMTIM ernci
Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Los Angeles,
California, U. S. A.
383
384 THE BAHA'f WORLD
ENDORSED FILED
In the office of the Secretary of State of the State of California
FEB 23 1938
FRANK C. JORDAN
SECRETARY OF STATE By CHAS. J. HAGERTY
Deputy
Incorporation No. 171160.
Certificate of Amendment to Articles of Incorporation of the
Spiritual Assembly of the Baha'is of the City of
Los Angeles, California.
To THE SECRETARY OF STATE OF CALIFORNIA:
THIS is TO CERTIFY that the undersigned are the Chairman and Secretary respectively of the Spiritual Assembly of the Baha'is of the City of Los Angeles, California, a corporation.
That on the 27th day of January, 1938, the Board of Trustees of said cor- poration held a special meeting of the Trustees of said corporation at Room 207 Beaux Arts Building, Los Angeles, California, the place of business of said corporation. That at said meeting the following Resolution to amend the Articles of Incorporation of said corporation was duly and regularly adopted by a majority vote of the Trustees of the corporation, nine being present and voting therefor, the number of Trustees being nine:
RESOLVED: That paragraph No. 2 of the Articles of Incorporation of this corporation, be amended to read as follows:
"2. That the purpose and objects for which the corporation is formed is to administer the affairs of the Baha'i religion, for the benefit of the Baha'is of the City of Los Angeles, State of California, in accordance with the religious teachings and administrative purposes of this faith. "That the following By-laws will be adopted by The Spiritual Assembly of the Baha'is of the City of Los Angeles:
"Article 1.
"The Baha'is of the City of Los Angeles, California, adopt this Corpora- tion in order to supply proper legal status to their conduct of affairs of a religious community which has had a continuous existence for twenty-nine (29) years. During this period the community has been recognized, encouraged and instructed in letters and communications addressed to it by 'Abdu'1-Baha, the perfect Exemplar of the Baha'i Faith. 'Abdu'1-Baha visited Los Angeles on October 18 and 19, 1912. At 1 P.M., October 19, He visited the grave of Thornton Chase at Inglewood Cemetery. That night He said to the friends: 'You must celebrate yearly, annually, the day of his departure from this life* (Sep- tember 30, 1912) 'and all of you on My behalf, may go and visit his blessed tomb; and if possible spread a feast for the poor and give charity to those who are deprived on that occasion.' Mr. Chase was the first
THE WORLD ORDER OF BAHA'U'LLAH 385
Baha'i in America. Since 'Abdu'l-Baha's passing, in the year 1921, the Baha'is of Los Angeles have been encouraged and instructed by Shoghi Effendi, the first Guardian of the Bahd'i Faith and sacred head for life of its Universal House of Justice. The Los Angeles Baha'i community has been continuously and uninterruptedly represented by delegates in the Annual Meetings held by the recognized national Baha'i body of North America since the formation of that body in 1909. The Spiritual Assembly of the Baha'is of Los Angeles, California, is at present enroled (sic) in the list of local Spiritual Assemblies recognized by the National Spiritual Assembly.
"The Trustees, i. e., the Spiritual Assembly, recognize that this action has been taken in full unanimity and agreement. They acknowledge for themselves and on behalf of their successors the sacred meaning and universal purpose of the Baha'i Faith, the teachings and principles of which fulfil the divine promise of all former revealed religions.
"Article 2.
"In administering the affairs of the Baha'i Religion under this corpora- tion for the benefit of the Baha'is of the City of Los Angeles in accord- ance with the religious teachings and administrative principles of this Faith, the Spiritual Assembly shall act in conformity with the functions of a local Spiritual Assembly as defined in the By-laws adopted by the National Spiritual Assembly and published by that body for the infor- mation and guidance of Baha'is throughout the United States and Canada.
"Article 3.
"The Spiritual Assembly, in the fulfilment of its obligations and re- sponsibilities under this corporation, shall have exclusive jurisdiction and authority over all the local activities and affairs of the Baha'i community of the City of Los Angeles, including paramount authority in the admin- istration of this corporation. It shall be responsible for maintaining the integrity and accuracy of all Baha'i teaching, whether written or oral, undertaken throughout the local community. It shall make avail- able the published literature of the Faith. It shall represent the community in its relations to the National Spiritual Assembly, in its relations to the Guardian of the Baha'i Faith, to other local Baha'i communities, and to the general public in the City of Los Angeles. It shall be charged with the recognition of all applicants requesting mem- bership in the local Baha'i community. It shall pass upon the right of any and all members of the community whose membership is in ques- tion to retain their status as voting members of the community. It shall call the meetings of the community, including the Baha'i Anni- versaries and Feasts, the meetings of consultation, the Annual Meeting and the meeting for the election of delegates to the Annual Meeting of the National Spiritual Assembly. It shall appoint and supervise all committees of the Baha'i .community. It shall collect and disburse all funds intended for the maintenance of this corporation. It shall have full and complete custody of the headquarters or meeting place of the Baha'i community. It shall report to the National Spiritual Assembly annually, or when requested, the membership roll of the Baha'i community, for the information and approval of the national Baha'i body. The Spiritual Assembly, however, shall recognize the authority
386 THE BAHA'f WORLD
and right of the National Spiritual Assembly to declare at any time what activities and affairs of the Baha'i community of the City of Los Angeles are national in scope and hence subject to the jurisdiction of the National Baha'i body. It shall likewise recognize the right of any member of the community to appeal to the National Spiritual Assembly for review and decision of any matter in which the previous decision of the local Spiritual Assembly is felt by the member to be contrary to the explicit teachings of the Baha'i Faith or opposed to its best interests. It shall, on the other hand, have the authority and right to appeal from the decision of the National Assembly to the Guardian of the Baha'i Faith for review and final decision of any matter related to the Faith in the City of Los Angeles.
"Article 4.
"The Spiritual Assembly, in administering this corporation, shall ever bear in mind the ideals upheld in the Sacred Writings of the Baha'i Faith respecting the relationships of a Spiritual Assembly to its Baha'i community, respecting the relations of Baha'is to one another in the community, and the relationships of Baha'is to all non-Baha'is, without prejudice of race, creed, class or nationality. The Assembly shall there- fore above all recognize its sacred duty to maintain full and complete unity throughout the Baha'i community, to relieve and comfort the sick and distressed, to assist the poor and destitute, to protect the orphans, the crippled and the aged, to educate the children of Baha'is according to the highest religious and intellectual standards, to compose differences and disagreements among members of the community, to promulgate the principles of Divine Civilization revealed by Baha'u'llah, and to promote in every way possible the Baha'i aim of the oneness of mankind. It shall faithfully and devotedly uphold the general Baha'i activities and affairs initiated and sustained by the National Spiritual Assembly. It shall co-operate wholeheartedly with other local Spiritual Assemblies throughout North America in all matters declared by the National Spiritual Assembly to be of general Baha'i importance and con- cern. It shall rigorously abstain from any action or influence, direct or indirect, that savors of intervention on the part of a Baha'i body in matters of public politics and civil jurisdiction. It shall encourage inter- course between the Baha'i community of the City of Los Angeles and other recognized Baha'i communities, issuing letters of introduction to Baha'is traveling from Los Angeles and passing upon letters of introduction issued by other Baha'i Assemblies. It shall regard its authority as a means of rendering service to Baha'is and non-Baha'is and not as a source of arbitrary power. While retaining the sacred right of final decision in all matters pertaining to the Baha'i community, the Spiritual Assembly shall ever seek the advice and consultation of all members of the community, keep the community informed of all its affairs, and invite full and free discussion on the part of the community of all matters affecting the Faith.
"Article 5.
"The Baha'is of the City of Los Angeles, for whose benefit this corpora- tion has been established, shall consist of all persons resident in the City of Los Angeles who are recognized by the Spiritual Assembly as having fulfilled the requirements of voting membership in this local Baha'i
THE WORLD ORDER OF BAHA'U'LLAH 387
community. To become a voting member of this community a person shall
"(a) Be a resident of the City of Los Angeles as defined by the area of jurisdiction of the Spiritual Assembly, as provided hereinafter in this instrument.
"(b) Have attained the age of 21 years.
"(c) Have established to the satisfaction of the Spiritual Assembly, subject to the approval of the National Spiritual Assembly, that he (or she) possesses the qualifications of Baha'i faith and practice required under the following standard: Full recognition of the Station of the Fore-runner (the Bab), the Author (Bahd'u'llah) , and 'Abdu'1-Baha the Exemplar of the Baha'i religion; unreserved acceptance of, and submission to, whatsoever has been revealed by Them; loyal and steadfast adherence to every clause of 'Abdu'l-Baha's sacred Will and Testament; and close association with the spirit as well as the form of Baha'i admin- istration throughout the world.
"Article 6.
"The Spiritual Assembly shall consist of nine Trustees chosen from among the Baha'is of the City of Los Angeles, who shall be elected by these Baha'is in a manner hereinafter provided and who shall continue in office for the period of one year, or until their successors shall be elected.
"Article 7.
'The officers of the Spiritual Assembly shall consist of a Chairman, /ice-Chairman, Secretary and Treasurer, and such other officers as may >e found necessary for the proper conduct of its affairs. The officers hall be elected by a majority vote of the entire membership of the \ssembly taken by secret ballot.
"Article 8.
'The first meeting of a newly-elected Assembly shall be called by the member elected to membership by the highest number of votes or, in case two or more members have received the same said highest number of votes, then by the member selected by lot from among those members; and this member shall preside until the permanent Chairman shall be chosen. All subsequent meetings shall be called by the Secretary of the Assembly at the request of the Chairman or, in his absence or incapacity, of the Vice-Chairman, or of any three members of the Assembly; provided, however, that the Annual Meeting of the Assembly shall be held on April 21st, in accordance with the administrative principles recognized by all Baha'i Assemblies.
"Section 1. Five members of the Assembly present at a meeting shall constitute a quorum, and a majority vote of those present and consti- tuting a quorum shall be sufficient for the conduct of business, except as otherwise provided by these By-Laws, and with due regard to the principle of unity and cordial fellowship involved in the institution of a Spiritual Assembly. The transactions and decisions of the Assembly shall be recorded at each meeting by the Secretary, who shall have the minutes adopted and approved by the Assembly, and preserve them in the official records of the Assembly.
388 THE BAHA'f WORLD
"Section 2. Vacancies in the membership of the Spiritual Assembly shall be filled by election at a special meeting of the local Baha'i com- munity duly called for that purpose by the Assembly. In the event that the number of vacancies exceeds four, making a quorum of the Spiritual Assembly impossible, the election shall be under the supervision of the National Spiritual Assembly.
"Article 9.
"The sphere of jurisdiction of the Spiritual Assembly, with respect to residential qualification of membership, and voting rights of a believer in the Baha'i community, shall be the locality included within the civil limits of the city of Los Angeles, but Baha'is who reside in adjacent, outlying or suburban districts and can regularly attend the meetings of the local Baha'i community, may be enrolled on the membership list of the Spiritual Assembly and enjoy full voting rights pending the establishment of a local Spiritual Assembly in their home community.
"Article 10.
"Section 1. In the event that any decision of the Assembly is unac- ceptable to any member or members of the community, the Assembly shall after endeavoring to compose the difference of opinion invite the sajd member or members to make appeal to the national Baha'i body and notify that body of the condition of the matter and the readiness of the Assembly to become party to the appeal.
"Section 2. In the same manner, if any difference arises between the Assembly and another local Assembly, or Assemblies,>m North America, the Assembly shall report the matter to the national Baha'i Body and inform that body of its readiness to make joint appeal together with the other Assembly or Assemblies.
"Section 3. If, however, the result of such appeal is unsatisfactory to the Spiritual Assembly, or the Assembly at any time has reason to believe that actions of the National Spiritual Assembly are affecting adversely the welfare and unity of the Baha'i community of the City of Los Angeles, it shall, after seeking to compose its difference of opinion with the national body in direct consultation, have the right to make appeal to the Guardian of the Faith.
"Section 4. The Assembly shall likewise have the right to make com- plaint to the National Spiritual Assembly in the event that matters of local Baha'i concern and influence are referred to the national body by a member or members of the local community without previous oppor- tunity for action by the local Assembly.
"Article 11.
"The Annual Meeting of the Corporation at which its Trustees shall
be elected shall be held on April 21, at an hour and place to be fixed by
the Assembly, which shall give not less than fifteen days' notice of the
meeting to all members of the local Baha'i community.
"Section 1. The Assembly shall accept those votes transmitted to the
Assembly before the election by members who by reason of sickness or
other unavoidable reason are unable to be present at the election in
person.
"Section 2. The election of members to the Spiritual Assembly shall
be by plurality vote.
THE WORLD ORDER OF BAHA'U'LLAH 389
"Section 3. All voting members of the local Baha'i community are eligible for election as members of the Spiritual Assembly. "Section 4. The Assembly shall prepare an agenda for the Annual Meeting in which shall be included reports of the activities of the Assembly since its election, a financial statement showing all income and expenditure of its fund, reports of its committees and presentation of any other matters pertaining to the affairs of the Baha'i community. The Assembly both preceding and following the annual election, shall invite discussion and welcome suggestions from the community, in order that its plans may reflect the community mind and heart. "Section 5. The result of the election shall be reported by the Spiritual Assembly to the National Assembly.
"Article 12.
"In addition to the Annual Meeting, the Assembly shall arrange for regular meetings of the Baha'i community throughout the year at intervals of nineteen days, in accordance with the calendar incorporated in the teachings of the Baha'i Faith.
"Article 13.
"The Spiritual Assembly, on notice from the National Spiritual Assembly, shall report the number of voting members in the local com- munity, that the national Baha'i body may be duly informed of the number of delegates to be assigned to the Baha'i community of the City of Los Angefes in accordance with the principle of proportionate representation controlling the annual election of members to the National Spiritual Assembly.
"Section 1. When informed of the number of delegates assigned to the local community, the Spiritual Assembly shall call a special meeting of the community for the purpose of electing said number of delegates to represent the community at the Annual Meeting of the National Spiritual Assembly.
"Section 2. The election of delegates to the Annual Meeting of the National Spiritual Assembly shall be by plurality vote. "Section 3. All voting members of the local Baha'i community are eligible for election as delegates to the Annual Meeting of the National Assembly.
"Section 4. The result of the election shall be reported by the Spiritual Assembly to the National Spiritual Assembly, and the Spiritual Assembly shall meet all the conditions laid down by the national Baha'i body for the recognition of local Spiritual Assemblies and the participation of local Baha'i communities in the annual election of the national Baha'i body.
"Article 14.
"The seal of the corporation shall be circular in form, bearing the fol- lowing description: The Spiritual Assembly of the Baha'i s of the City of Los Angeles, California, Corporate Seal*
"Article 15.
"These By-Laws may be amended by majority vote of the Spiritual Assembly at any of its regular or special meetings, provided that at
J90 THE BAHA'l WORLD
least fourteen days prior to the date fixed for the said meeting a copy of the proposed amendment or amendments is mailed to each member of the Assembly by the Secretary."
AND BE IT FURTHER RESOLVED: That paragraph No. 4 of said Articles
of Incorporation be amended to read as follows:
"4. That the number of Trustees, that is, the Spiritual Assembly of
the Baha'is of the City of Los Angeles, California, shall be nine, which
Trustees are to act in the capacity of Directors.
"That the names and residences of the Trustees who are to act in the
capacity of Trustees to serve until the selection of their successors, are
as follows:
"Mrs. Rouan Carter 3930 Ingraham Street
"Mrs. Oni Finks 453 East Avenue 28
"Mrs. Olive Dible 575 N. Vermont Ave.
"Charles R. Witt 860 South Norton Avenue
"Loren A. Whitmore 2509 Fifth Avenue
"Mrs. Sara Kenny 1941 North Serrano
"P. Windsor Howard 1532 Las Palmas Avenue
"Willard P. Hatch 3440 Wilshire Boulevard
"Hascle Cornbleth 3152 West llth Street
"all in the City of Los Angeles, California."
That on the same date a majority of the members of said corporation filed with said Trustees a written consent, consenting to the adoption of the above Resolution to amend the Articles of Incorporation of the corporation, as pro- vided in the said Resolution of the Board of Trustees, a copy of which Consent is as follows:
Consent to Amendment of Articles and Adoption of Resolution
by the Trustees of the Spiritual Assembly of the Baha'is
of the City of Los Angeles, California.
The undersigned, being a majority of the members of said corporation, and of the voting power, hereby consent to, approve and adopt the amendment to the Articles of Incorporation of said corporation, as follows:
That paragraph No. 2 be amended to read as follows:
"2. That the purpose and objects for which the corporation is formed is to administer the affairs of the Baha'i religion, for the benefit of the Baha'is of the City of Los Angeles, State of California, in accordance with the religious teachings and administrative purposes of this faith.
"That the following By-Laws will be adopted by The Spiritual Assembly of the Baha'is of the City of Lps Angeles:
"Article 1.
"The Baha'is of the City of Los Angeles, California, adopt this Corpora- tion in order to supply proper legal status to their conduct of affairs of a
THE WORLD ORDER OF BAHA'U'LLAH 391
religious community which has had a continuous existence for twenty- nine (29) years. During this period the community has been recog- nized, encouraged and instructed in letters and communications addressed to it by 'Abdu'1-Baha, the perfect Exemplar of the Baha'i Faith. 'Abdu'1-Baha visited Los Angeles on October 18 and 19, 1912. At 1 P.M., October 19, He visited the grave of Thornton Chase at Inglewood Cemetery. That night He said to the friends: 'You must celebrate yearly, annually, the date of his departure from this life' (September 30, 1912) 'and all of you on My behalf, may go and visit his blessed tomb; and if possible spread a feast for the poor and give charity to those who are deprived on that occasion.' Mr. Chase was the first Baha'i in America. Since 'Abdu'l-Baha's passing, in the year 1921, the Baha'is of Los Angeles have been encouraged and instructed by Shoghi Effendi, the first Guardian of the Baha'i Faith and sacred head for life of its Universal House of Justice. The Los Angeles Baha'i community has been continuously and uninterruptedly represented by delegates in the Annual Meetings held by the recognized national Bahi'i body of North America since the formation of that body in 1909. The Spiritual Assembly of the Baha'is of Los Angeles, California, is at present enroled (sic) in the list of local Spiritual Assemblies recog- nized by the National Spiritual Assembly.
"The Trustees, i. e., the Spiritual Assembly, recognize that this action has been taken in full unanimity and agreement. They acknowledge for themselves and on behalf of their successors the sacred meaning and universal purpose of the Baha'i Faith, the teachings and principles of which fulfil the divine promise of all former revealed religions.
"Article 2.
"In administering the affairs of the Baha'i Religion under this corpora- tion for the benefit of the Baha'is of the City of Los Angeles in accord- ance with the religious teachings and administrative principles of this Faith, the Spiritual Assembly shall act in conformity with the functions of a local Spiritual Assembly as defined in the By-laws adopted by the National Spiritual Assembly and published by that body for the infor- mation and guidance of Baha'is throughout the United States and Canada.
"Article 3.
"The Spiritual Assembly, in the fulfilment of its obligations and responsibilities under this corporation, shall have exclusive jurisdiction and authority over all the local activities and affairs of the Baha'i community of the City of Los Angeles, including paramount authority in the administration of this corporation. It shall be responsible for maintaining the integrity and accuracy of all Baha'i teaching, whether written or oral, undertaken throughout the local community. It shall make available the published literature of the Faith. It shall represent the community in its relations to the National Spiritual Assembly, in its relations to the Guardian of the Bah4'i Faith, to other local Baha'i communities, and to the general public in the City of Los Angeles. It shall be charged with the recognition of all applicants requesting mem- bership in the local Baha'i community. It shall pass upon the right of any and all members of the community whose membership is in question to retain their status as voting members of the community.
392 THE BAHA'f WORLD
It shall call the meetings of the community, including the Baha'i Anni- versaries and Feasts, the meetings of consultation, the Annual Meeting and the meeting for the election of delegates to the Annual Meeting of the National Spiritual Assembly. It shall appoint and supervise all committees of the Baha'i community. It shall collect and disburse all funds intended for the maintenance of this corporation. It shall have full and complete custody of the headquarters or meeting place of the Baha'i community. It shall report to the National Spiritual Assembly annually, or when requested, the membership roll of the Baha'i community, for the information and approval of the national Baha'i body. The Spiritual Assembly, however, shall recognize the authority and right of the National Spiritual Assembly to declare at any time what activities and affairs of the Baha'i community of the City of Los Angeles are national in scope and hence subject to the jurisdic- tion of the National Baha'i body. It shall likewise recognize the right of any member of the community to appeal to the National Spiritual Assembly for review and decision of any matter in which the previous decision of the local Spiritual Assembly is felt by the member to be contrary to the explicit teachings of the Baha'i Faith or opposed to its best interests. It shall, on the other hand, have the authority and right to appeal from the decision of the National Assembly to the Guardian of the Baha'i Faith for review and final decision of any matter related to the Faith in the City of Los Angeles.
"Article 4.
"The Spiritual Assembly, in administering this corporation, shall ever bear in mind the ideals upheld in the Sacred Writings of the Baha'i Faith respecting the relationships of a Spiritual Assembly to its Baha'i community, respecting the relations of Baha'is to one another in the community, and the relationships of Baha'is to all non-Baha'is, without prejudice of race, creed, class or nationality. The Assembly shall there- fore above all recognize its sacred duty to maintain full and complete unity throughout the Baha'i community, to relieve and comfort the sick and distressed, to assist the poor and destitute, to protect the orphans, the crippled and the aged, to educate the children of Baha'is according to the highest religious and intellectual standards, to compose differences and disagreements among members of the community, to promulgate the principles of Divine Civilization revealed by Baha'u'llah, and to promote in every way possible the Baha'i aim of the oneness of mankind. It shall faithfully and devotedly uphold the general Baha'i activities and affairs initiated and sustained by the National Spiritual Assembly. It shall co-operate wholeheartedly with other local Spiritual Assemblies throughout North America in all matters declared by the National Spiritual Assembly to be of general Baha'i importance and concern. It shall rigorously abstain from any action or influence, direct or indirect, that savors of intervention on the part of a Baha'i body in matters of public politics and civil jurisdiction. It shall encourage intercourse between the Baha'i community of the City of Los Angeles and other recognized Baha'i communities, issuing letters of introduction to Baha'is traveling from Los Angeles and passing upon letters of intro- duction issued by other Baha'i Assemblies. It shall regard its authority as a means of rendering service to Baha'is and non-Baha'is and not as a source of arbitrary power. While retaining the sacred right of final
THE WORLD ORDER OF BAHA'U'LLAH 393
decision in all matters pertaining to the Baha'i community, the Spiritual Assembly shall ever seek the advice and consultation of all members of the community, keep the community informed of all its affairs, and invite full and free discussion on the part of the community of all matters affecting the Faith.
"Article 5.
"The Baha'is of the City of Los Angeles, for whose benefit this corpora- tion has been established, shall consist of all persons resident in the City of Los Angeles who are recognized by the Spiritual Assembly as having fulfilled the requirements of voting membership in this local Baha'i community. To become a voting member of this community a person shall
"(a) Be a resident of the City of Los Angeles as defined by the area of jurisdiction of the Spiritual Assembly, as provided hereinafter in this instrument.
"(b) Have attained the age of 21 years.
"(c) Have established to the satisfaction of the Spiritual Assembly, subject to the approval of the National Spiritual Assembly, that he (or she) possesses the qualifications of Baha'i faith and practice required under the following standard: Full recognition of the Station of the Fore-runner (the Bab), the Author (Baha'u'llah), and 'Abdu'1-Baha the Exemplar of the Baha'i religion; unreserved acceptance of, and submission to, whatsoever has been revealed by Them; loyal and stead- fast adherence to every clause of 'Abdu'l-Baha's sacred Will and Testa- ment; and close association with the spirit as well as the form of Baha'i administration throughout the world.
"Article 6.
"The Spiritual Assembly shall consist of nine Trustees chosen from among the Baha'is of the City of Los Angeles, who shall be elected by these Baha'is in a manner hereinafter provided and who shall con- tinue in office for the period of one year, or until their successors shall be elected.
"Article 7.
"The officers of the Spiritual Assembly shall consist of a Chairman, Vice-Chairman, Secretary and Treasurer, and such other officers as may be found necessary for the proper conduct of its affairs. The officers shall be elected by a majority vote of the entire membership of the Assembly taken by secret ballot.
"Article 8.
"The first meeting of a newly-elected Assembly shall be called by the member elected to membership by the highest number of votes or, in case two or more members have received the same said highest number of votes, then by the member selected by lot from among those mem- bers; and this member shall preside until the permanent Chairman shall be chosen. All subsequent meetings shall be called by the Secretary of the Assembly at the request of the Chairman or, in his absence or incapacity, of the Vice-Chairman, or of any three members of the Assembly; provided, however, that the Annual Meeting of the Assembly
394 THE BAHA'f WORLD
shall be held on April 21st, in accordance with the administrative prin- ciples recognized by all Baha'i Assemblies.
"Section 1. Five members of the Assembly present at a meeting shall constitute a quorum, and a majority vote of those present and consti- tuting a quorum shall be sufficient for the conduct of business, except as otherwise provided by these By-Laws, and with due regard to the principle of unity and cordial fellowship involved in the institution of a Spiritual Assembly. The transactions and decisions of the Assembly shall be recorded at each meeting by the Secretary, who shall have the minutes adopted and approved by the Assembly, and preserve them in the official records of the Assembly.
"Section 2. Vacancies in the membership of the Spiritual Assembly shall be filled by election at a special meeting of the local Baha'i com- munity duly called for that purpose by the Assembly. In the event that the number of vacancies exceeds four, making a quorum of the Spiritual Assembly impossible, the election shall be under the super- vision of the National Spiritual Assembly.
"Article 9.
"The sphere of jurisdiction of the Spiritual Assembly, with respect to residential qualification of membership, and voting rights of a believer in the Baha'i community, shall be the locality included within the civil limits of the city of Los Angeles, but Baha'is who reside in adjacent, outlying or suburban districts and can regularly attend the meetings of the local Baha'i community, may be enrolled on the membership list of the Spiritual Assembly and enjoy full voting rights pending the estab- lishment of a local Spiritual Assembly in their home community.
"Article 10.
"Section 1. In the event that any decision of the Assembly is unac- ceptable to any member or members of the community, the Assembly shall after endeavoring to compose the difference of opinion invite the said member or members to make appeal to the national Baha'i body and notify that body of the condition of the matter and the readiness of the Assembly to become party to the appeal.
"Section 2. In the same manner, if any difference arises between the Assembly and another local Assembly, or Assemblies, in North America, the Assembly shall report the matter to the national Baha'i body and inform that body of its readiness to make joint appeal together with the other Assembly or Assemblies.
"Section 3. If, however, the result of such appeal is unsatisfactory to the Spiritual Assembly, or the Assembly at any time has reason to believe that actions of the National Spiritual Assembly are affecting adversely the welfare and unity of the Baha'i community of the City of Los Angeles, it shall, after seeking to compose its difference of opinion with the national body in direct consultation, have the right to make appeal to the Guardian of the Faith.
"Section 4. The Assembly shall likewise have the right to make com- plaint to the National Spiritual Assembly in the event that matters of local Baha'i concern and influence are referred to the national body by a member or members of the local community without previous oppor- tunity for action by the local Assembly.
THE WORLD ORDER OF BAHA'U'LLAH 395
"Article 11.
"The Annual Meeting of the Corporation at which its Trustees shall be
elected shall be held on April 21, at an hour and place to be fixed by
the Assembly, which shall give not less than fifteen days' notice of the
meeting to all members of the local Baha'i community.
"Section 1. The Assembly shall accept those votes transmitted to the
Assembly before the election by members who by reason of sickness or
other unavoidable reason are unable to be present at the election in
person.
"Section 2. The election of members to the Spiritual Assembly shall
be by plurality vote.
"Section 3. All voting members of the local Baha'i community are
eligible for election as members of the Spiritual Assembly.
"Section 4. The Assembly shall prepare an agenda for the Annual
Meeting in which shall be included reports of the activities of the
Assembly since its election, a financial statement showing all income and
expenditure of its fund, reports of its committees and presentation of
any other matters pertaining to the affairs of the Baha'i community.
The Assembly both preceding and following the annual election, shall
invite discussion and welcome suggestions from the community, in order
that its plans may reflect the community mind and heart.
"Section 5. The result of the election shall be reported by the Spiritual
Assembly to the National Assembly.
"Article 12.
"In addition to the Annual Meeting, the Assembly shall arrange for regular meetings of the Baha'i community throughout the year at inter- vals of nineteen days, in accordance with the calendar incorporated in the teachings of the Baha'i Faith.
"Article 13.
"The Spiritual Assembly, on notice from the National Spiritual Assembly, shall report the number of voting members in the local community, that the national Baha'i body may be duly informed of the number of delegates to be assigned to the Baha'i community of the City of Los Angeles in accordance with the principle of proportionate repre- sentation controlling the annual election of members to the National Spiritual Assembly.
"Section 1. When informed of the number of delegates assigned to the local community, the Spiritual Assembly shall call a special meeting of the community for the purpose of electing said number of delegates to represent the community at the Annual Meeting of the National Spiritual Assembly.
"Section 2. The election of delegates to the Annual Meeting of the National Spiritual Assembly shall be by plurality vote. "Section 3. All voting members of the local Bahi'i community are eligible for election as delegates to the Annual Meeting of the National Assembly.
"Section 4. The result of the election shall be reported by the Spiritual Assembly to the National Spiritual Assembly, and the Spiritual Assembly shall meet all the conditions laid down by the national Bahd'i body for the recognition of local Spiritual Assemblies and the participation of
396 THE BAHA'l WORLD
local Baha'i communities in the annual election of the national Baha'i body.
"Article 14.
"The seal of the corporation shall be circular in form, bearing the fol- lowing description: The Spiritual Assembly of the Baha'i s of the City of Los Angeles, California, Corporate Seal.
"Article 15.
"These By-Laws may be amended by majority vote of The Spiritual Assembly at any of its regular or special meetings, provided that at least fourteen days prior to the date fixed for the said meeting a copy of the proposed amendment or amendments is mailed to each member of the Assembly by the Secretary."
AND BE IT FURTHER RESOLVED: That paragraph No. 4 of said Articles
of Incorporation be amended to read as follows:
"4. That the number of Trustees, that is, the Spiritual Assembly of
the Baha'is of the City of Los Angeles, California, shall be nine, which
Trustees are to act in the capacity of Directors.
"That the names and residences of the Trustees who are to act in the
capacity of Trustees to serve until the selection of their successors, are
as follows:
"Mrs. Rouan Carter 3930 Ingraham Street
"Mrs. Oni Finks 453 East Avenue 28
"Mrs. Olive Dible 575 N. Vermont Ave.
"Charles R. Witt 860 South Norton Avenue
"Loren A. Whitmore 2509 Fifth Avenue
"Mrs. Sara Kenny 1941 North Serrano
"P. Windsor Howard 1532 Las Palmas Avenue
"Willard P. Hatch 3440 Wilshire Boulevard
"Hascle Cornbleth 3152 West llth Street
"all in the City of Los Angeles, California."
Dated: January 27th, 1938. ROUAN ELLA CARTER
ONI A. FINKS CHARLES R. WITT
OLIVE B. DIBLE MARGARET CAMPBELL
WILLARD P. HATCH SARA M. KENNY
HASCLE CORNBLETH LORIN A. WHITMORE
That there are nine members of said corporation; that a majority, to- wit, all of the members, said nine being a majority of the voting power of the corporation, signed and filed with said corporation the written consent above set forth. That nine members are all that are entitled to vote on or consent to the adoption of an amendment to the Articles of Incorporation.
That the proceedings to amend the Articles were taken under Subdivision 2, of Section 362-a of the Civil Code of the State of California.
Dated: January 27th, 1938. ROUAN ELLA CARTER,
Chairman. ONI A. FINKS,
Secretary.
THE WORLD ORDER OF BAHA'U'LLAH 397
STATE OF CALIFORNIA, T
Us COUNTY OF Los ANGELES, j
Rouan Ella Carter and Oni A. Finks, each being first duly sworn, deposes and says: That she is the Chairman, and she is the Secretary, respectively of The Spiritual Assembly of the Baha'is of the City of Los Angeles, California; and each for herself says that she has read the foregoing Certificate of Amend- ment to Articles of Incorporation of said corporation, and knows the contents thereof, and that the same is true of her own knowledge.
ROUAN ELLA CARTER.
ONI A. FINKS.
Subscribed and sworn to before me this 29th day of January, 1938.
RUTH B, ALTIZER, Notary Public in and for the said Los Angeles County, State of Cali- fornia. (SEAL)
398 THE BAHA'f WORLD
United States of America
I* } '"
State of Wisconsin Dnr.tofS*te
To ALL To WHOM THESE PRESENTS SHALL COME, GREETINGS:
I, THEODORE DAMMANN, Secretary of State of the State of Wisconsin, do hereby certify that on the llth day of March. A. D 1938, Articles of Incorporation were filed In my office under the provisions of subsection (1) of Section 18705 of the Wisconsin Statutes, which articles provide:
NAME: SPIRITUAL ASSEMBLY OF THE BAHA'IS OF MILWAtJKEE
LOCATION: Milwaukee
BUSINESS AND PURPOSES t to enter into, make, perform and carry out contracts of every sort and kind with any peraon r flrm f ^assoclatio or corporation, public or private; to take and hold property both rea and personal, whether acquired by gift, grant, devise, bequest or purchase, and to sell, convey or otherwise dlspoaa of the same, etc.,
THEREFORE, the State of Wisconsin does hereby grant unto the aald corporation the powers and privileges conferred by the Wisconsin Statutes for the purposes above stated and in accordance with said Articles*
In Witness Whereof 9 I have hereunto set my hand and affixed my official seal, at the Capitol, in the City of Madison, this llth day of March, A. D. 1953..
Secretary o
Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Milwauke
Wisconsin, U. S. A.
THE WORLD ORDER OF BAHA'U'LLAH 399
CERTXFXCA1& OP OROAHXZATIQH
KNOW ALL MS BY THBSB PRESENTS: That we, the undcrelgncd Clarence F. suhm, chairman, mad Claire Irlokt, eeoretary of the Spiritual Assembly of the Baha'ia of Milwaukee, do hereby certify that, at the annual meeting of the membera of the Milwaukee Beha'i Community, held in the city of Milwaukee, oouaty of Milwaukee and etate of Wieoonain, on the 21et day of April, A.D. 1937, for that purpoee, the following peraona, namely Clarence P Suta, Charlee H. Beiaer, Claire Frioke, Harold 0. Sohiller, Jeanette A. Clark, Beula B. Brown, Dr. Jaaee W* Lewie, Dr. Maloolm M. Zinc and Herbert R. Suh were elected to be the Spiritual AaaaBlly of the Baha'ia of Milwauloie, in acoordaooe with the principle* of tha local Baha f i adminietraticn reoofnised and affirmed by tha national Spiritual Aaaeatly of the Baha'ia of the United Statea and Canada, with full power and authority, ae the authorised repreeentatire body of the Milwaukee Bah* 1 ! Coranity, to aupply proper legal atatua to their conduct of the affaire of thia religloua community by electing and eetab* liehing theme elrce and their eucoeeeore ia Of floe aa truateea to be inoorporated under the profiaiona of Seotion 187*06, Subeeotione (1 * 2) of the Wiaoonain Statutes, and the aota amendatory thereof and aupplementary thereto, and they hare ao elected and declared theaaelrea and their auoceeaora in office to be truateea for auoh purpoee, and we do further declare and etate, that,
AB7ICLB X
The corporate name by which euob truateea art to be known ahall be the SPIRITUAL ASSEMBLY OP TUB BAHA 1 IS OF MXLWAUOB, and italocatlon ahall be in the city of Milwaukee, county of Milwaukee and at ate of Wieoonain*
400 THE BAHA'f WORLD
mirrxui
ffho traatooo. aiao la aator 9 koroiaakoro aoatloaoA ahall kold tkoir offioo maUl April Slat A.D. 19M or amtil tkoir ouooooooro ara daly alootod and tkaroaftor tko Aaly olaoto* traotooo akall holt tkoir offiooo for a ton of ono jroar from MA ftor April Slot of tho joar la whioH tho/ art olootot or aatil thoir taooooooro *all baro kooa duly oloolod.
ARf ICLI III
Ho yarfoooa aM okjooto for vhiok 1% lo dMirod to laoor* yorato tko oaid traotooo ao aforooaid aro took rot to o ftr tho ataiaiotratloa of tho raitk of Mha 9 a v Uah for tho koaafit of tho Baka 9 io of tho Oily of Milwtakoo, Stato of tioooaau* aooortiaf to tko triaoiploo of Saka 1 ! aff iliatioa and adalaiatratioa oroatoA aad oatallioktt ky Baka 9 a l llak t Aofiaoi and oxlaiaot *T UMm 1 !* laka t aad tap 11 f ltd ana atpliod ky Skogki Iffoaii and kit Aaly ooaotitatod taoooooor aad oaoooaooro aador no proriiioa of tko Will and footawat of 9 Akda f l-laka
Tkooo parpoooo aro to ko roalitod ky aoaM of AoTOtioaal ootiaTfot ky paklio aootiafo aad oonfortnoot of aa o*aoatioaal t kaaaaitariaa and opiritaal okaraotor; ky aporrioiaf 9 aaifyiai, proaotiat aad itaorally adMaiatoriae tko aotiTitioo aad affairf of tko Mllwgaktt lafca'i Ooaaanity; and ky any otkor Maao appro* priato to tkooo oado or aay of tkta,
fartkor pmrpooto and okjooto of tkio oorporatioa okall kos
! fo onttr iato t aako t porfora aad oarry oat oontraoto of OTtry oort aad kind with any porooa, firm, aotooiitioa or cor- poration, pmklio or priratt; to tako and hold proporty t kotk roal and poraoaa! 9 vhottor aotalrod k; lift, grant. AoTioo. kofuaot or parohaot 9 and to ooll t aonray or otharwioa diopota of tho oaao; to korrow aonoy aad to aaouro tho payaoat of tho oaaa by
THE WORLD ORDER OF BAHA'U'LLAH 401
of its reel and peraonal property or otherwise; and for
purpose of attaining or furthering any of its object*, to do any and all otter mots and things, and to exercise any and all powers whioh a copartnership or natural person oould do and exercise, and whioh now or hereafter flu? ba authoriitd by law, whioh iaid business ia to be oarritd on within the atate of tfieoonsltt, and eapeoially within the oounty of Milwaukee in laid atate, for the purposes of this incorporation in promoting religious, oharitable and eduoational works and no other, and it is expressly understood that no diridend or pecuniary profits shall be declared or paid to the members of this corporation.
To carry out all and what ere r the sereral purposes and ob J sots sst forth in the written uttersaoes of Baha'u'llah, 'AMu'l-Baha and Shoghi Bfftadi, under* Horn oertaia Jurisdiction, powers and rights are granted to losal Spiritual Assemblies.
3. Generally to do all things and acts whioh in the Judg- ment of said trustees, i.e., the Spiritual Assembly of the Baha'is of Milwaukee, are necessary, proper and adrantagsous to promots the complete and suooessful administration of this corporation,
ARTICLE IV
The trustees, i. e., the Spiritual Assembly of the Baha'is of Milwaukee, shall adopt for the conduct of the affairs entrusted to them under this incorporation, such By-Laws, rulss of procedure or regulstions as are required to define and oarry on its own looal functions, not inconsistent with the terms of this certif- icate and not inconsistent with the Declaration of T r ust, By-Laws, rules of procedure or regulations of the National Spiritual Assembly of the Baha'is of the United States and Canada, the para* mount and oentral administrates authority in and for Berth America,
402 THE BAHA'f WORLD
and all in aooordanoe with the explicit instruction given to date by Shoghi Effendi, Guardian of the Faith of Baha'u 1 Hah, which instructions are already known to the Baha'ia of Milwaukee and accepted by them in the government and practice of their religious affairs.
ARTICLE V
The seal of this corporation shall be circular in form f bearing the following description:
Spiritual Assembly of the Bate 'is of Milwaukee, Incorporated, 1938.
ARTICLE VI
This Certificate of Organization may be amended by majority vote of the Spiritual Assembly of the Baha'is of Milv aukee at any special meeting called for that purpose* provided that at least thirty (30) days prior to the date fixed for said meeting a copy of the proposed amendment or amendments is mailed to each member of the Assembly by the secretary.
IN WITNESS WHEREOF, we, as chairman and secretary respectively of the said Spiritual Assembly of the Baha'is of Milwaukee have hereunto set our hands sad seals this fourteenth dey of February, 1938 .
SIGNED Clarence P Suhm . ( SEAL)
Chairmen
COUNTERSIGNED Claire Frioke. ( SEAL)
Secretary
THE WORLD ORDER OF BAHA'U'LLAH 403
STATS OP WISCONSIN )
) SS COUNTY 0? MILWAUKEE )
Personally came before me this day of March, 1938 the above named Clarence P. Suhm f the Chairman, and Claire Frioke, the Secretary of the Spiritual Assembly of the Beha'ia of Milwaukee, the body above named, to me known to be the persons who executed the foregoing instrument, and acknowledged the aame as their act and deed.
And the aaid Clarence P. Suhm, and Claire Prioke being bfr me duly sworn, each for niraaelf deposed and aaid that the said Clarence P. Suhm is the Chairman and the aaid Claire Pricke is the Secretary of the said Spiritual Assembly of the Baha'is of Milwaukee, and that this certificate was executed by its authority*
( Signed) Geo* J. Graebner
Circuit ^ourt Commissioner Milwaukee County, Wisconsin.
STATE OP WISCONSIN )
) ss
COUNTY OP MILWAUKEE )
Clarence F. Suhm t Chairman, and Claire Pricke, Secretary, being eaoh first duly sworn, severally aay: that they were the signers of the original Certificate of Organization of the Spiritual Assembly of the Baha'is of Milwaukee, and that the fore going has been compared by them with the original Certificate of Organization, and tha< the same la a true copy of such original Certificate of Organization, and of the whote thereof.
chairman
Subscribed and swo, bef o re
secretary
t Qfemmissioner, uw,
404
THE BAHA'f WORLD
THE_SPIRITUAL ASSEMBLY 0? THC BAH/. 'IS OF C1EVELALD, OHIO.
The undersigned, a majority of whom are citizens of the United States, desiring to form a corporation, not for profit, under the General Corporation Act of Ohio, do hereby certify.
FIRST. The name of said corporation shall bt^?|g,^
SECOND. The place in this State where the principal office of the corporation is to be located is .
__ Cleveland _ Cuyahoga County.
THIRD. The purpose or purposes for which said corporation is formed are:
This Corporation is organized for religious purposes and ito particular business and objects ara to promote the teachings of the Baha'i Religion and to odriini^tor its affairs in accordance with the religious teichings and administrrtive principles of this Faith, including the maintenance of u place or places of worship.
FOURTH. The following persons shall serve said corporation as trustees until the first annual meeting or other meeting called
to elect trustee*.
Dale C. Cole Katherine Cole Addie T. Wilier Louise Smith Marion Potter Mabel Perry Alice Doolittle Mery Elmore Mayrae Jackson
3174 Corydon Road
3174 Corydon Road
Central Y-A-C-A
1315 Oaceolti Ave.
Hsthav/ay-3ro\/n Dormitory
10606 Earlo Ave.
2111 Karlindalo Rd . , C.K.
^325 Boat ybth-lit.
500 Eest llOth-bt.
IN WITNESS WHEREOF. We have hereunto subscribed our names, this 1 ?5 h
THE STATE OF OHIO. COUNFY OF.
day of A PJ X1 ..
Alice I. Doolittle Marion Potter E. Louise Gn.ith /Catherine P. Cole Dale G. Cole Mayme Jackson Mnbel Perry Mary J. Llmore Addie T. Miller
Personally appeared before me, the undersigned, a Notary Public, in and for said county, this l$tb _ day of
April . . l9gJ3L . the above named JPla ,.S.;^ejffa^
___ . > . . . Karion Potter; M .bel Perry; Alice Doolittle ^
who each severally acknowledged the signing of the foregoing
articles of incorporation to be his free act and deed, for the uses and purposes therein mentioned. WITNESS my hand and official seal on the day and year last aforesaid
Alexander H. Martin
United States of America )
STATfc OF OHIO < s
Office of the Secretary of Stale )
I. tClliiam J. Krtmrfty, Secretary of State, of the State of Ohio.
do hereby certify that the foregoing is an exemplified copy, carefully compared by me with the original record now in my official custody as Secretary of State, and found to be true and
correct, of the Articles of Incorporation of ^.^.-.-.-.-.-.^-_-^.-.^.^ J ^^-,. w .-.-.-.- ^ .-.-.-.-^.-.-__
THE 2PIRI TUAL *SS KMBLY . _0.y _'RT flAHA ' IS OF CLjSyiXAjiP , QUIC .
filed in this office on the., recorded in Volume ^55
13th .Page
June
38
day of . oune . 19. ?. and
"^ , O f the Records of Incorporations
WITNESS my hand and official seal at
Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Cleveland, Ohio, U. S. A.
THE WORLD ORDER OF BAHA'U'LLAH 405
Of
THE smiTU/U, ASSEMBLY Of tKE BAHA'XS Of MINHESOT*
We f the undarsifinedf for the purpose of f onaine a corporation under and pursuant to the provisions of Chapter flftyei0ht (58) General Statute 1923* and laws aoendatoiy thereof and supplementary there to t do ha re toy associate oureolTes together ae a bo4y corporate, and adopt tho following Certificate of Incorporation
ARTICLE 1
The mwe of thie Corporation ehall be Bffi flpifl ITU/a AS3EHBUT 0? THE BAJU f 13 OP UlNNE/KPQL13 t ttCniUSOTi*
The prinolpal place of Busluene of thie corporation ehall be In the City of Minnoapoliot County of Hennepii&t State of Uinneeota*
The general nature of ite ousinoea and iurpoeee ehall be to expound* exemplify, proauljate uiid proaote the religious dootrines, tenets and precepts of BahA 9 u f llah
To buy i oim* hold, lease f oortcac* ajid reoeire by gift or Asvise 9 real estate or personal property neoeosary to carry on the businees and purposes of the corporation*
Its plan of operation le us follotfti To hold regular neeftn^s At such tiiass AS nay be desisted ly the ^se^bly*
That ouch Assembly slkdl oo^iot of nine (9) i*mbrs of lawful ego* who are acceptable us ouch iiuubers acconlinc to tlie low and reflations of the Mia*i Adligion* Die conduct of (his KsseeaUly shall be governed in accordance with the udminictrative princiflso as fully set forth in tho ty-lm of this Assembly*
Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Minneapolis, Minnesota, U. S. A.
40* THE BAHA'f WORLD
AKIICLE a
Tha tln for the ottMnownt of this corporation hi ill bo .ty T M ?\*$ and the period of its duration shall bo thirty yonro
ARTICU: in
ft* mtt>a and .olaooa of reaideaoe of tho ptraonfl forminc this corporation are)
Hcnoa Roeidenct
Mra. H. W. feint 24 W Grant Minneapolis Minn
Dr. C, 8 ?riiik 24 v; Grant Minneapolis Minn
Mrs, Luolllifiatea ^038 H ho r idem ATO So* Minneapolis Minn.
24r John Batoa ^038 choridui Ave* So, Minneapolis Minn
Xra. B* Uoran 34^0 aUabury Hto Minneapolis Minn
Kauicab it, A JfeoCutoiaon 2511 Hennopin Are* Minneapolis Minn
ifra* Agnai .ted 5 West 33*d Minneapolis Minn
Fritzi L. Steinnoti 1426 La 3alle Are. Minneapolis Minn
Elaa H. steiruaeta 1425 La S&llt ATt t Minneapolis Minn
ARTICLE IV
.. Tto mana^aont 01* thla oorporatiou shall bo voatod iu a Board of Truatoof
coposod of nine members t The naraoo and addroosea of tho First Board Of TTUitOOi aro as foliar i
Hnea Hoaidonoo
T3 H. % Frdnk 24 W. Grant Minneapolis Minn
Dr. C f s. Prink 24 W. Grant Minneapolis Minn
Mrs* Lucillo Bates 2038 Sheridan ATO 9o Minneapolis Minn
Mr John Batea 2038 Shoridan ATOt 9o Minneapolis Minn
Mrs. B. Morgan 3420 Hllabury Ate. Minneapolis *inn
Kaukab H, A IHMCutQhoon 2511 Hennopin A?o Minneapolis Minn
Mr a. Agma Mead 5 tfoat 03rd Minneapolis Minn
Fritzi L Stolnmetis 1425 La Salla Are, Minneapolis Minn
Blaa H. dteinmeta 1426
Salle Ato. Minneapolis M lnn
THE WORLD ORDER OF BAHA'U'LLAH
fho first officers of thia corporation shall ba Chalrnan Slsa H. St*ino*ts fioa chairo&n jfrs. B. Uorgan
Soorotary lire* H. ! friak Treasuror Jritai U Stainaata
AU tho abovo nanad off ioara aud truatoaa shall bold thair raopootito office aforoaald until tho f Irot anzual iaaoting of th* Corporation to bo hold on tha aist day of April 1996 at whioh tiao and anmally tteroaf tor a Board of Trust seo shall bo olootod fron and ty Uio 0boro of tho oorporatloiu fho anziaal aootlnc of this corporation shall bo hold at its prlnoipal plaoo of
ntetti*^ on tho aist day of ^pril aaoh year. Xnodiataly aftor tha olootion
of tho 7ruitooi 9 or aa soon thoroaftor as praotioablo 9 tho trustsos ahaU iot and oloot from thoir muabor t a ohainaan and Tioo ohalrmaa^ ooorotary and trsasurtr, AQy off ioo oxoopt tnat of ohainaan and vioo-ohainaia aay bo hold by ono person. n trustees and offiooro of this Corporation shall hold t)i* rospootifo offioos until their auooooaoro hatro been duly olootod art ontorod upon tho diaohargs of their dutioa*
Tho first rooting of tha zaanbora aid Board of frusta* shall bo hold on tho 21st day of jrll 1938 at 8il5 o'oloolu
AR2ICJLE Y
Tho taxoa of onmbarship in this oorporation ahall bo for ouo yoar or until suoooaaora ara olootod and qualiriod aa providod by tha bylmai*
fhia oorporation shall hare no oafital otook and ahall not bo oonduotad for joooniary profit*
AOTICLE TI
?no hlghoat anount of indobtodnaao or liability to nhioh thia oorporatiom ahall at aigr tiiaa bo autjoot ahall bo tho fu of *tW%9PP.Il..
In ?oatlflwy Wharoof . Wo Kara haronnto sot our handa thia *.WW. day of
" * *^
407
to to AMMO, of,
408
THE BAHA'I WORLD
Minneapolis Baha'i Community, 1938.
State of Minnesota County of Hexmepin
On this .fcOtb day of April 1938, personally appeared btfore m* Irs.H.W.Frlnk, Dr. C.S.Frink, Mr*?. John Bates. Mrs, Lad lie Bates.
fTO. "B-_ UnT^ort . YoYftlraVt U. A If A*n** + ,Ml m. A IMJ. ^^_^_ %^^ ^ ^ ^M_iA._i v
f 8teiamets 9 lsa
to zae known to bt th persons nttood in and who aaojoatod the foregoing
of Incorporation and oaoh aoJcnowledgsd that he eaosouted earn as his free aot and deed, and for the uses and purposes expressed.
Hotary Public, Hennepln q expires
.-' ^
THE WORLD ORDER OF BAHA'U'LLAH
409
1 926629
ARTICLES OF INCORPORATION OF
A - 1 .25
THE SPIRITUAL ASSEMBLY OF THE"~BAHA'IS OF
OFRCE OF REGISTER OF DEEDS STATk OF MINNESOTA COUNTY Of HtNN6*N
/ 6r*4/ certify
f.t tt*4 for
- '*!ock/ *., and wat
3 6 V ^
410
THE BAHA'f WORLD
Certificate of tteaistration of Societies,
ACT XXI OF I860.
No. 727 O f 1934. 1035.
1 hereby certify tr.ot me
of the Baha'is of th* CLlt* aC__ Bombay - -
Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Bombay, India.
THE WORLD ORDER OF BAHA'U'LLAH 411
Certificate of Incorporation of the Spiritual Assembly of the Baha'is of Poona, India.
412
THE BAHA'I WORLD
.^V^/^i^ l ^^V^v(^ l V>V^' l ^>^/'vV^>4^'^
^f;^ ;i :;;:^;|%;^i!^
,,:'",; , , Vt*w th^'X^ailWCBlJiw-.^ M:.:^.,,^.^^!^,.^^ 1S84.' 1 ".:;;-;, ; /^VlKwiiili^^ -' " ; '\ ';!
'11^^
Certificate of Incorporation of the Spiritual Assembly of the Baha'is of
Adelaide, Australia.
THE WORLD ORDER OF BAHA'U'LLAH
413
V16 d States O f ; 350407
To All To Whom These PRESENTS Shall Come:
THIS iS tO Certify That by the records of the UNITED STATES PATENT OFFICE it appears that NATIONAL SPIRITUAL ASSEMBLY OF THE
BAHA'IS OF THE UNITED STATES AND CANADA, of New York, N. Y., a CGirtmon-law corporation,
did, on the 7th day of April, 1937 , duly file in said
Office an application for REGISTRATION of a certain
TRADE-MARK
shown in the drawing for the goods specified in the statement, copies of which drawing and statement are hereto annexed, and duly complied with the require- ments of the law in such case made and provided, and with the regulations pre- scribed by the COMMISSIONER OF PATENTS.
And, upon due examination, it appearing that the said applicant is entitled to have said TRADE-MARK registered under the law, the said TRADE-MARK has been duly REGISTERED this day in the UNITED STATES PATENT OFFICE, to
National Spiritual Assembly of the Baha'is of the United States and Canada, its successors or assigns.
certificate shall remain in force for TWENTY YEARS, unless sooner ated by law.
In Testimony Whereof 1 have hereunto set my hand and caused the seal of the PATENT OFFICE to be affixed, at the city of Washington, this twenty-eighth day of September, in the year of our Lord one thousand nine hundred and thirty- f seven, and of the independence of the United States the one hundred and sixty-second ~
ATTEST:
Commissioner of Patents.
Law Examiner.
Trade-Mark Certificate, obtained from the United States Government, covering
"World Order" magazine.
414
THE BAHA'f WORLD
Sept. 28, 1937
Trade-Mark 350,407
UNITED STATES PATENT OFFICE
National Spiritual Assembly of the Bahalt of the United States and Canada, New York. N. T.
Act of February 20. 1905 Application April 7, 19S7. Serial No. 391.033
WORLD
ORDER
is
STATEMENT
To the Commissioner of Patents:
National Spiritual Assembly of the Baha'is of the United States and Canada, a common-law corporation organized and operated under decla- ration of trust, and doing business at 119 Waverly Place. New York. N. Y . has adopted and used the trade-mark shown in the accompanying drawing. on MAGAZINES, in Class 38. Prints and publica- tions. and presents herewith five specimens show- Ing the trade- mark as actually used by applicant upon the goods, and requests that the same be registered in the United States Patent Office in accordance with the act of February 20. 1905.
The trade-mark has been continuously used and applied to said goods in applicant's business since April. 1935.
The trade-mark Is applied or affixed to the goods by printing the same thereon.
The present applicant Is a common-law cor- poratlon which does not operate under the laws
of any particular State of the United States but is recognized as a religious body by the Treasury Department of the United States and the decla- ration of trust has been certified to by the State Department.
The undersigned hereby appoints Mr. William
C. Linton. of 1319 F Street, N. W.. Washington.
D. C.. U. S. A., registration No. 10.109. its attor- ney. with full power of substitution and revoca- tlon. to prosecute this application, to make alter- ations and amendments therein, to sign the draw- ing. to receive the certificate of registration and to transact all business in the Patent Office con- nected therewith.
NATIONAL SPIRITUAL ASSEMBLY OP THE BAHA'IS OF THE UNITED STATES AND CANADA. By HORACE HOLLEY.
Secretary.
Trade-Mark Certificate, obtained from the United States Government, covering "World Order*' magazine.
THE WORLD ORDER OF BAHA'U'LLAH
415
LJ
Baha'i Marriage Certificate adopted and enforced by the National Spiritual Assembly
of the Baha'is of Iran.
416
THE BAHA'f WORLD
9
fcr
9
J;
'^ j
oui jgi JU^JI J^i -l
u ^ ^
i!i UA Jl)
U wl
9
Baha'i Marriage Certificate adopted and enforced by the National Spiritual Assembly of the Baha'is of Egypt.
THE WORLD ORDER OF BAHA'U'LLAH 417
85:
<LJ!
j^ (jUjJl J^l J^- J! JUJJ
- r jjl
- w
U^lfAJ
>
Baha'i Marriage Certificate adopted and enforced by the National Spiritual Assembly of the Baha'is of 'Iraq.
418
THE BAHA'f WORLD
i t tl 109 * ft* tern
1 I I
Certificate of
A No
OUhog
Carufied tW tbe bov . tot* *** fn > the
fegMtfer of Mama^* kq* at the
% -- / ^^'
in the town of
Ji c i ,
Certificate of Marriage issued by the Palestine Government and delivered to the Spiritual Assembly of the Baha'is of Haifa for official registration.
THE WORLD ORDER OF BAHA'U'LLAH
419
> ..... ji ... t \...
. . '^ i,yjj, ,,
Cfe^^
Bah^'i Divorce Certificate adopted and enforced by the National Spiritual Assembly of the Bahd'is of lrn.
420
THE BAHA'f WORLD
j^aWLJ U .UJI^ S^^Il ^i Jf .UiM jui >-jl ^ jL
l f U!
AiAC Jv
jJ 1 J ^i' Jl f AiM ^UJ^ Jf .
-J s
i. AC
i -it ol ) > vi J>. \^ii 1/1.
Uft^Vl <L. ;X.\ < flCx> A.il<^lj
ju j^^JI ^ f lr ^ Jf dlij
Jil JU
f j.. JA
AV!
jy.
1,1- 5j^ \^:* jO LJj l^ 4JU-.1 vAl, J^^Jjj viiJ JJ VUJ ii-TjJl j^ Oj^ jj
Baha'i Divorce Certificate adopted and enforced by the National Spiritual Assembly of the Baha*is of Egypt.
THE WORLD ORDER OF BAHA'U'LLAH 421
TRANSLATION OF VOICE RECORD OF 'ABDU'L-BAHA
(From the franian)
ONE
Praise be to God! that we are present in this radiant meeting and turned toward the Kingdom of Abha. That which we behold is due to the Grace and Bounty of the Blessed Perfection. We are atoms and He is the Sun of Reality. We are drops and He is the Greatest Ocean. Though we are poor, yet the Treasury of the Kingdom is full of over- flowings. Though we are weak, yet the Confirmation of the Supreme Concourse is abundant. Though we are helpless, yet our refuge and shelter is His Holiness Baha'u'llah.
TWO
Praise be to God!
His Traces are evident. Praise be to God!
His Lights are radiating. Praise be to God!
His Ocean is full of waves. Praise be to God!
His Radiance is intense. Praise be to God!
His Bestowals are abundant. Praise be to God!
His Favors are manifest.
THREE
Glad Tidings! Glad Tidings! The Morn of Guidance hath dawned.
Glad Tidings! Glad Tidings! The Sun of Reality hath shone forth.
Glad Tidings! Glad Tidings! The Breeze of Favor hath wafted.
Glad Tidings! Glad Tidings! The raindrops of the Cloud of Bounty have showered.
Glad Tidings! Glad Tidings! The Sun of the Supreme Horizon hath radiated to all the world with boundless Effulgence.
Glad Tidings! Glad Tidings! The hearts are all in the utmost purity.
Glad Tidings! Glad Tidings! It is the Splendor of His Highness Baha.
Glad Tidings! Glad Tidings! Zion is dancing.
Glad Tidings! Glad Tidings! The Kingdom of God is full of Exhil- aration and Commotion.
422
THE BAHA'f WORLD
Land of the Bahal Community Haifa.
Map of Baha'i holdings showing extension of properties surrounding and dedicated to the
Shrine of the Bab on Mt. Carmel.
THE INSTITUTION OF THE MASHRIQU'L-ADHKAR
Visible Embodiment of the Universality of the Faith of Babd'u'lldh
FOREWORD
LANY discerning minds have testified to the profoundly significant change which has taken place during recent years in the character of popular religious thinking. Religion has developed an entirely new emphasis, more especially for the layman, quite independent of the older sectarian divisions.
Instead of considering that religion is a matter of turning toward an abstract creed, the average religionist today is concerned with the practical applications of religion to the problems of human life. Religion, in brief, after having apparently lost its in- fluence in terms of theology, has been re- stored more powerfully than ever as a spirit of brotherhood, an impulse toward unity, and an ideal making for a more enlightened civilization throughout the world.
Against this background, the institution of the Mashriqu'l-Adhkar stands revealed as the supreme expression of all those modern religious tendencies animated by social ideals which do not repudiate the reality of spirit- ual experience but seek to transform it into a dynamic striving for unity. The Mashriq- u'l-Adhkar, when clearly understood, gives the world its most potent agency for ap- plying mystical vision or idealistic aspiration to the service of humanity. It makes visible and concrete those deeper meanings and wider possibilities of religion which could not be realized until the dawn of this uni- versal age.
The term "Mashriqu'l-Adhkar" means literally, "Dawning-place of the praise of God."
To appreciate the significance of this
Baha'i institution, we must lay aside all cus- tomary ideas of the churches and cathedrals of the past. The Mashriqu'l-Adhkar fulfills the original intention of religion in each dis- pensation, before that intention had become altered and veiled by human invention and belief.
The Mashriqu'l-Adhkar is a channel re- leasing spiritual powers for social regenera- tion because it fills a different function than that assumed by the sectarian church. Its essential purpose is to provide a community meeting-place for all who are seeking to worship God, and achieves this purpose by interposing no man-made veils between the worshiper and the Supreme. Thus, the Mashriqu'l-Adhkar is freely open to people of all Faiths on equal terms, who now realize the universality of Baha'u'llah in revealing the oneness of all the Prophets. Moreover, since the Baha'i Faith has no professional clergy, the worshiper entering the Temple hears no sermon and takes part in no ritual the emotional effect of which is to establish a separate group consciousness.
Integral with the Temple are its accessory buildings, without which the Mashriqu'l- Adhkar would not be a complete social in- stitution. These buildings are to be devoted to such activities as a school for science, a hospice, a hospital, an asylum for orphans. Here the circle of spiritual experience at last joins, as prayer and worship are allied di- rectly to creative service, eliminating the static subjective elements from religion and laying a foundation for a new and higher type of human association.
HORACE HOLLEY.
423
424
THE BAHA'f WORLD
THE SPIRITUAL SIGNIFICANCE OF THE MASJHtRIQU'L ADHKAR
A LETTER FROM SHOGHI EFFENDI
The Beloved of the Lord and the Hand- maids of the Merciful throughout the United States and Canada.
M.-.
.Y well-beloved friends:
Ever since that remarkable manifestation of Baha'i solidarity and self-sacrifice which has signalized the proceedings of last year's memorable Convention, I have been expect- antly awaiting the news of a steady and con- tinuous support of the Plan which can alone ensure, ere the present year draws to its close, the resumption of building operations on our beloved Temple.
Moved by an impulse that I could not re- sist, I have felt impelled to forego what may be regarded as the most valuable and sacred possession in the Holy Land for the further- ing of that noble enterprise which you have set your hearts to achieve. With the hearty concurrence of our dear Baha'i brother, Ziaoullah Asgarzadeh, who years ago do- nated it to the Most Holy Shrine, this pre- cious ornament of the Tomb of BahaVllah has been already shipped to your shores, with our fondest hope that the proceeds from its sale may at once ennoble and reinforce the unnumbered offerings of the American be- lievers already accumulated on the altar of Baha'i sacrifice. I have longed ever since to witness such evidences of spontaneous and generous response on your part as would tend to fortify within me a confidence that has never wavered in the inexhaustible vi- tality of the Faith of BahaVllah in that land.
I need not stress at this moment the high hopes which so startling a display of un- sparing devotion to our sacred Temple has already aroused in the breasts of the multi- tude of our brethren throughout the East. Nor is it I feel necessary to impress upon those who are primarily concerned with its erection the gradual change of outlook which the early prospect of the construction of the far-famed Mashriqu'l-Adhkar in America has unmistakably occasioned in
high places among the hitherto sceptical and indifferent towards the merits and the prac- ticability of the Faith proclaimed by Baha'- u'llah. Neither do I need to expatiate upon the hopes and fears of the Greatest Holy Leaf, now in the evening of her life, with deepening shadows caused by failing eye- sight and declining strength swiftly gath- ering about her, yearning to hear as the one remaining solace in her swiftly ebbing life the news of the resumption of work on an Edifice, the glories of which she has, from the lips of 'Abdu'1-Baha Himself, learned to admire. I cannot surely overrate at the present juncture in the progress of our task the challenging character of these remaining months of the year as a swiftly passing op- portunity which it is in our power to seize and utilize, ere it is too late, for the edifica- tion of our expectant brethren throughout the East, for the vindication in the eyes of the world at large of the realities of our Faith, and last but not least for the realiza- tion of what is the Greatest Holy Leaf's fondest desire.
As I have already intimated in the course of my conversations with visiting pilgrims, so vast and significant an enterprise as the construction of the first Mashriqu'l-Adhkar of the West should be supported, not by the munificence of a few but by the joint con- tributions of the entire mass of the con- vinced followers of the Faith. It cannot be denied that the emanations of spiritual power and inspiration destined to radiate from the central Edifice of the Mashriqu'l- Adhkar will to a very large extent depend upon the range and variety of the contrib- uting believers, as well as upon the nature and degree of self-abnegation which their unsolicited offerings will entail. Moreover, we should, I feel, regard it as an axiom and guiding principle of Baha'i administration that in the conduct of every specific Baha'i activity, as different from undertakings of a humanitarian, philanthropic, or charitable character, which may in future be con-
INSTITUTION OF M A SHRI QU ' L - A DHK AR 425
ducted under Baha'i auspices, only those who have already identified themselves with the Faith and are regarded as its avowed and unreserved supporters should be invited to join and collaborate. For apart from the consideration of embarrassing complications which the association of non-believers in the financing of institutions of a strictly Baha'i character may conceivably engender in the administration of the Baha'i community of the future, it should be remembered that these specific Baha'i institutions, which should be viewed in the light of Baha'u'llah's gifts bestowed upon the world, can best function and most powerfully exert their influence in the world only if reared and maintained solely by the support of those who are fully conscious of, and are unre- servedly submissive to, the claims inherent in the Revelation of Baha'u'llah. In cases, however, when a friend or sympathizer of the Faith eagerly insists on a monetary con- tribution for the promotion of the Faith, such gifts should be accepted and duly ac- knowledged by the elected representatives of the believers with the express understand- ing that they would be utilized by them only to reinforce that section of the Baha'i Fund exclusively devoted to philanthropic or char- itable purposes. For, as the Faith of Baha'- u'llah extends in scope and in influence, and the resources of Baha'i communities corre- spondingly multiply, it will become increas- ingly desirable to differentiate between such departments of the Baha'i treasury as min- ister to the needs of the world at large, and those that are specifically designed to pro- mote the direct interests of the Faith itself. From this apparent divorce between Baha'i and humanitarian activities it must not, however, be inferred that the animating purpose of the Faith of Baha'u'llah stands at variance with the aims and objects of the humanitarian and philanthropic institutions of the day. Nay, it should be realized by every judicious promoter of the Faith that at such an early stage in the evolution and crystallization of the Cause such discrimi- nating and precautionary measures are in- evitable and even necessary if the nascent institutions of the Faith are to emerge tri- umphant and unimpaired from the present welter of confused and often conflicting in-
terests with which they are surrounded. This note of warning may not be thought inappropriate at a time when, inflamed by a consuming passion to witness the early completion of the Mashriqu'l-Adhkar, we may not only be apt to acquiesce in the de- sire of those who, as yet uninitiated into the Cause, are willing to lend financial as- sistance to its institutions, but may even feel inclined to solicit from them such aid as it is in their power to render. Ours surely is the paramount duty so to acquit ourselves in the discharge of our most sacred task that in the days to come neither the tongue of the slanderer nor the pen of the malevolent may dare to insinuate that so beauteous, so significant an Edifice has been reared by anything short of the unanimous, the exclusive, and the self-sacrificing striv- ings of the small yet determined body of the convinced supporters of the Faith of Baha'u'llah. How delicate our task, how pressing the responsibility that weighs upon us, who are called upon on one hand to preserve inviolate the integrity and the iden- tity of the regenerating Faith of Baha'u- 'llah, and to vindicate on the other its broad, its humanitarian, its all-embracing princi- ples!
True, we cannot fail to realize at the pres- ent stage of our work the extremely limited number of contributors qualified to lend financial support to such a vast, such an elaborate and costly enterprise. We are fully aware of the many issues and varied Baha'i activities that are unavoidably held in abey- ance pending the successful conclusion of the Plan of Unified Action. We are only too conscious of the pressing need of some sort of befitting and concrete embodiment of the spirit animating the Cause that would stand in the heart of the American Conti- nent both as a witness and as a rallying cen- ter to the manifold activities of a fast grow- ing Faith. But spurred by those reflections may we not bestir ourselves and resolve as we have never resolved before to hasten by every means in our power the consumma- tion of this all-absorbing yet so meritorious task? I beseech you, dear friends, not to allow considerations of number, or the con- sciousness of the limitation of our resources, or even the experience of inevitable setbacks
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which every mighty undertaking is bound to encounter, to blur your vision, to dim your hopes, or to paralyze your efforts in the prosecution of your divinely appointed task. Neither, do I entreat you, suffer the least deviation into the paths of expe- diency and compromise to obstruct those channels of vivifying grace that can alone provide the inspiration and strength vital not only to the successful conduct of its material construction, but to the fulfillment of its high destiny.
And while we bend our efforts and strain our nerves in a feverish pursuit to provide the necessary means for the speedy construc- tion of the Mashriqu'l-Adhkar, may we not pause for a moment to examine those state- ments which set forth the purpose as well as the functions of this symbolical yet so spiritually potent Edifice? It will be readily admitted that at a time when the tenets of a Faith, not yet fully emerged from the fires of repression, are as yet improperly defined and imperfectly understood, the utmost caution should be exercised in re- vealing the true nature of those institutions which are indissolubly associated with its name.
Without attempting an exhaustive survey of the distinguishing features and purpose of the Mashriqu'l-Adhkar, I should feel con- tent at the present time to draw your atten- tion to what I regard as certain misleading statements that have found currency in va- rious quarters, and which may lead gradu- ally to a grave misapprehension of the true purpose and essential character of the Mash- riqu'l-Adhkar.
It should be borne in mind that the cen- tral Edifice of the Mashriqu'l-Adhkar, round which in the fullness of time shall cluster such institutions of social service as shall afford relief to the suffering, sustenance to the poor, shelter to the wayfarer, solace to the bereaved, and education to the ignorant, should be regarded apart from these De- pendencies, as a House solely designed and entirely dedicated to the worship of God in accordance with the few yet definitely prescribed principles established by Bahd'u- 'llah in the Kitib-i-Aqdas. It should not be inferred, however, from this general state- ment that the interior of the central Edifice
itself will be converted into a conglomera- tion of religious services conducted along lines associated with the traditional pro- cedure obtaining in churches, mosques, syna- gogues, and other temples of worship. Its various avenues of approach, all converging towards the central Hall beneath its dome, will not serve as admittance to those sec- tarian adherents of rigid formulae and man- made creeds, each bent, according to his way, to observe his rites, recite his prayers, perform his ablutions, and display the par- ticular symbols of his faith within sepa- rately defined sections of Baha'u'llah's Uni- versal House of Worship. Far from the Mashriqu'l-Adhkar offering such a spectacle of incoherent and confused sectarian observ- ances and rites, a condition wholly incom- patible with the provisions of the Aqdas and irreconcilable with the spirit it incul- cates, the central House of Baha'i worship, enshrined within the Mashriqu'l-Adhkar, will gather within its chastened walls, in a serenely spiritual atmosphere, only those who, discarding forever the trappings of elaborate and ostentatious ceremony, are willing worshipers of the one true God, as manifested in this age in the Person of Baha'u'llah. To them will the Mashriqu'l- Adhkar symbolize the fundamental verity underlying the Baha'i Faith, that religious truth is not absolute but relative, that Di- vine Revelation is not final but progressive. Theirs will be the conviction that an all- loving and ever-watchful Father Who, in the past, and at various stages in the evo- lution of mankind, has sent forth His Prophets as the Bearers of His Message and the Manifestations of His Light to mankind, cannot at this critical period of their civili- zation withhold from His children the Guidance which they sorely need amid the darkness which has beset them, and which neither the light of science nor that of hu- man intellect and wisdom can succeed in dissipating. And thus having recognized in Baha'u'llah the source whence this celes- tial light proceeds, they will irresistibly feel attracted to seek the shelter of His House, and congregate therein, unhampered by ceremonials and unfettered by creed, to render homage to the one true God, the Essence and Orb of eternal Truth, and to
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exalt and magnify the name of His Messen- gers and Prophets Who, from time imme- morial even unto our day, have, under divers circumstances and in varying measure, mir- rored forth to a dark and wayward world the light of heavenly Guidance.
But however inspiring the conception of Baha'i worship, as witnessed in the central Edifice of this exalted Temple, it cannot be regarded as the sole, nor even the essential, factor in the part which the Mashriqu'I- Adhkar, as designed by Baha'u'llah, is des- tined to play in the organic life of the Baha'i community. Divorced from the social, hu- manitarian, educational and scientific pur- suits centering around the Dependencies of the Mashriqu'I-Adhkar, Baha'i worship, however exalted in its conception, however passionate in fervor, can never hope to achieve beyond the meager and often transi- tory results produced by the contemplations of the ascetic or the communion of the passive worshiper. It cannot afford lasting satisfaction and benefit to the worshiper himself, much less to humanity in general, unless and until translated and transfused into that dynamic and disinterested service to the cause of humanity which it is the su- preme privilege of the Dependencies of the Mashriqu'I-Adhkar to facilitate and pro- mote. Nor will the exertions, no matter how disinterested and strenuous, of those who within the precincts of the Mashriqu'I- Adhkar will be engaged in administering the affairs of the future Baha'i Commonwealth, fructify and prosper unless they are brought
into close and daily communion with those spiritual agencies centering in and radiating from the central Shrine of the Mashriqu'I- Adhkar. Nothing short of direct and con- stant interaction between the spiritual forces emanating from this House of Worship cen- tering in the heart of the Mashriqu'I- Adhkar, and the energies consciously dis- played by those who administer its affairs in their service to humanity can possibly pro- vide the necessary agency capable of re- moving the ills that .have so long and so grievously afflicted humanity. For it is as- suredly upon the consciousness of the effi- cacy of the Revelation of Baha'u'llah, rein- forced on one hand by spiritual communion with His Spirit, and on the other by the in- telligent application and the faithful execu- tion of the principles and laws He revealed, that the salvation of a world in travail must ultimately depend. And of all the institu- tions that stand associated with His Holy Name, surely none save the institution of the Mashriqu'I-Adhkar can most adequately provide the essentials of Baha'i worship and service, both so vital to the regeneration of the world. Therein lies the secret of the loftiness, of the potency, of the unique po- sition of the Mashriqu'I-Adhkar as one of the outstanding institutions conceived by BahdVllah.
Dearly-beloved friends! May we not as the trustees of so priceless a heritage, arise to fulfill our high destiny? Haifa, Palestine, October 25, 1929.
PROGRESS IN ORNAMENTATION OF THE UNIVERSAL HOUSE OF WORSHIP
BY ALLEN B. MCDANIEL
D,
CURING the summer of 1937, a Tech- nical Committee, composed of outstanding business and technical men selected both from within and without the Cause on the basis of qualifications made a thorough study and review of the field of architec- tural concrete with special relation to the ornamentation of the Universal House of Worship. This Committee reported to the National Spiritual Assembly at its August
meeting at Green Acre, recommending the continuance of the external ornamentation with the exposed aggregate type of archi- tectural concrete, the re-employment of Mr. John J. Earley for the gallery story orna- mentation, and the further use of the serv- ices of The Research Service as managing and supervising engineers.
Work was begun on the gallery story or- namentation at the Earley Studios, Rosslyn,
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Va., early in September, 1937, and subse- quently at the Temple. Advance orders were placed for the materials, such as quartz for aggregates and steel for reinforcement, to save costs on a rising market.
Measurements were taken of the faces of the gallery story at the Temple, and tem- plates were made and shipped to the Studio, where the necessary working drawings and wooden models were prepared.
As the ornamentation of this story com- prised a base or door section, a window area enclosed with piers and a flat arch, and a top portion of spandrels and a cornice, the project was planned with a view to carry- ing on the work with the highest efficiency and greatest economy. The economic plan, which resulted from a careful, preliminary study and was consistently followed during construction, involved several major steps: (1) preparation of the models and molds for the ornamentation of the three sections of the large window area, for the spandrels, for the cornice and for the pylons; (2) con- struction of the wooden forms for the pour- ing of the base section of the piers, of the architraves and of the arches at the Temple; (3) pouring, seasoning and shipment of the concrete casts; (4) placement of reinforce- ment and pouring of concrete of base sec- tion at the building; (5) erection of win- dow casts and pouring of piers and casings; (6) concreting of arches above window opening; (7) placement of three spandrel sections; (8) erection of cornice casts; (9) capping of cornice; and (10) construction of pylons in place on the structure. These operations were carried on at the Studio and at the Temple as the work progressed to expedite the use of men and materials, and to produce coordination of activities.
The preparation of the original clay mod- els the first step in the work at the Studio was completed early in March, 1938. Meanwhile, the plaster models from which the molds were made were under way and were finished by the early part of April.
Casting of the various sections of the or-
namentation proceeded as the molds became available. This phase of the work was or- ganized on a production basis; the molds were re-used enough times to make the re- quired number of casts for each section 18 spandrels, 27 upper window heads, 27 left window heads, 117 columns* 126 cor- nice elements, and other similar pieces.
In April, 1938, work was begun at the Temple with the placing of the concrete to form the exterior decoration of the base or door section. As the casts were completed and seasoned at the plant, shipments were made to the Temple and the sections set in place. This erection work was so sched- uled and organized as to build from the bot- tom up and to complete the various portions around the building in sequence. This method has produced such successful re- sults that by the middle of November, 1938, the nine faces were finished with the exception of the pylons about three weeks ahead of schedule.
The final completion of the gallery story ornamentation is dependent on weather con- ditions but the casting of ihe nine pylons will be done next Spring as soon as the con- tractor can resume operations. Outdoor work of this particular nature is impracti- cable during the Winter and early Spring months.
The estimated cost of the work is $125,- 000.00. The contractor through judicious planning and efficient handling has effected some savings. A few parts of the process have cost more than anticipated. In the end, the actual cost will be fairly close to the estimated cost, unless unforeseen con- ditions arise.
As the placing of the ornamentation has progressed, the unfolding beauty of the Temple has aroused increasing interest among people of this great community in the heart of the American continent. Vis- itors in ever increasing numbers are becom- ing attracted to and visiting this Universal House of Worship a beacon of faith, hope and light in a darkening, chaotic world.
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THE BAHA'f WORLD
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INTERESTING EXPERIENCES WITH TEMPLE VISITORS
BY GERTRUDE STRUVEN
"UR beloved Master has said, regarding the Mashriqu'l-Adhkar, "This is the begin- ning of organization; it is like unto the first church founded in Christianity; it is an expression of the elevation of the Word of God," and again, "When built, then, the Mashriqu'l-Adhkar will be the greatest teacher, for it is an expression of the eleva- tion of the Word of God."
Recently the Guardian has stated, "The Master's promises about the spiritual power to be released by the completion of the Tem- ple will not be fulfilled until the external decoration is done."
Again in a letter recently received from the Guardian by Mr. Hilpert Dahl, who has charge of the Guide activities at this time, he gives an added impetus to this work when he says:
"Regarding the guide work at the Tem- ple; the Guardian attaches the highest im- portance to it, inasmuch as it affords a splendid opportunity for presenting the Mes- sage on a very large scale. The responsi- bilities which this function calls for are as vital and far-reaching as the privileges it confers on the individual believer.
"The Baha'i guide has indeed a very sacred obligation to discharge. Not only has he to perfect his knowledge of the Cause, but also to develop all those qualities of tact, wisdom and of ability to present the Mes- sage which every Baha'i teacher requires. It is the duty .of those who are in charge of organizing the guide work at the Temple to make every effort to widen its scope, raise the standard of its personnel, and thus increase its effectiveness."
At meetings held every Thursday evening in the Foundation hall, methods of present- ing the Teachings are discussed from many angles. Interest is being shown by the guides and by some new believers who are studying with the idea of becoming guides. Many questions are asked and discussed by all who wish to participate.
Because of radio announcements, groups ranging from twenty to six hundred often
come, usually by appointment. They are assigned special speakers who give the Mes- sage to the group as a whole; afterwards the visitors are divided into smaller groups and shown the Temple. More questions are asked and answered by the guides who con- duct them. Small, casual groups are usu- ally given much more time and their needs are more fully met.
Guides should be prepared for almost any kind of surprise visits. While large groups are supposed to make appointments, they often come in hordes, quite unexpectedly. Recently our caretaker was occupied with an expected group of 108 employees of the Public Service Company of Northern Illi- nois, when an unannounced crowd of 320 women of the National Credit Association, arrived in several huge busses. There were only two guides present that day, but the caretaker spoke to them all % together at first and then they were escorted through the building. Although it is not so satisfactory to be in a large group, these visitors showed much appreciation of what they had re-,, ceived.
The important thing is how many return as individuals to investigate for themselves and find real attraction in this glorious Faith. An increasing number of those who return bringing others is noticeable and the effect of the Century of Progress Exposition made a definite increase in people of capacity. Numbers of Wilmette citizens come quietly by themselves to the Sunday afternoon lec- tures, but they appear not to want to be noticed or approached.
When people come from places near As- semblies or groups of Baha'i s, they are in- vited to register stating their wishes for no- tices of meetings, traveling teachers, or for literature to be sent them. These names are given to the person who is appointed to do this work. A list will follow, giving some idea of the many and varied clubs which are served; some make yearly visits, others come even more frequently. Among the latter are students of the National Col-
INSTITUTION OF M A S HRI QU 'L - ADHK A R
433
lege of Education which is within a few , blocks of the Temple. They come often, sometimes with their instructors, or with their head mistress, who is herself very friendly to the Cause. They ha^e, by the way, an extensive Baha'i library of their own and they also subscribe to the "World Order" magazine. Many of these students come to us for information which they wish to use in their studies of Comparative Religion and allied subjects.
Another club which is a frequent visitor is the large Nature and Hiking "Prairie Club" of Chicago. They have been for sev- eral Christmases on hikes to see the famous holiday illuminations of the north shore and also to stop at the Temple. They come rain or shine. One year at the time of their outing there was snow and sleet, but in spite of the bad weather, eighty-one came. This time they asked the privilege of asking ques- tions. Most of their questions proved to be about Muhammad His relation to this Revelation, His Teachings and how they agreed with the Christian Teachings. For- tunately, the guide had been making a study of this subject and the evening was enjoyed by both visitors and guide.
Occasionally groups have come saying, "We have only a few minutes to stay, so we must hurry," but they have be- come so interested that they have stayed for hours.
Groups come from many neighboring towns and cities, as well as from other states and countries. We are always delighted when they remark, "We have been seeing the sights and points of interest all through this region, but this this exceeds them all by far." During the Century of Progress Exposition, many visitors from far and near said that this Temple was above and beyond anything they had seen, and of itself was worth the whole trip. A large proportion of these received much of the Teachings also.
The following is a list which gives some idea of visiting Clubs:
19 Members of the Nineteenth Century
Club of Oak Park 21 Members of the Eastern Star of Wil-
mette
5 5 Members of the Know Your Town Club
of Stolp School, Wilmette National College of Education in Evanston, different visits: 43 students
63 students with instructor 32 students with 17 children of the
Model School
7 students Class in History of Re- ligion
200 Geographic Society of Chicago 550 Members Chicago Recreation Tour, un- der Chicago Board of Education
On one Sunday there were 879 visitors (exclusive of the Sunday afternoon audi- ence) which included:
600 W.P.A. Educational Project, Board of
Education, Chicago 57 Members Altrui Club of Chicago
Women
60 Members Chicago Chemistry Club 25 Members of Howard School of Wil- mette, with their teacher; following is a letter of appreciation from them:
Baha'i House of Worship Sheridan Road,
We the Travel Club of Howard School wish to send this note of thanks to you.
We sincerely thank the three ladies, the caretaker and the head-engineer for their kindness in showing us over your beautiful building last week, Tuesday June first. Your interesting talks opened new doors to us. A new view of religion was revealed to us.
We deeply appreciate what you did for us. Sincerely,
Howard Travel Club
Club President, Mary Jane Henderson Club Secretary, Elian Burns.
Numbers of other letters similar to this have been received.
125 W.P.A. Free Educational Tour, Chi- cago
37 North Shore Boys Club 16 Fellowship 1st Methodist Church, Ev- anston (16 boys)
23 two primary school grades with their teachers
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THE BAHA'f WORLD
24 Members Bethel Lutheran Young Ladies Society of Chicago
56 Industrial Art Teachers 40 Evanston Girl Scouts 143 Free Chicago Tours for Chicagoans
64 Portage Park Woman's Club and Peo- ple's Church of Chicago
35 Boys from the Society of the Divine
Word, St. Mary's Mission House,
Techny, with Father Kraft 125 Boys from the same society, with three
priests 35 Students in Landscape Architecture,
State University, of Ames, Iowa 61 Albion College, Altoona, Michigan
Class in Sociology, Dean Whitehouse,
leader 21 Students Von Steuben School, Chicago
32 Members Congregational Church 9 Universal Study Club
175 Liberty ville Woman's Club
98 Englewood Woman's Club
81 Electrical Association of Chicago 18 Riverside Study Club 50 Young People's Group -People's Lib- eral Church, Chicago
28 Northridge Woman's Club of Wilmette 225 Wilmette Woman's Club
with 30 Dramatic Club of Chicago
33 1st Baptist Church, Evanston
25 Epworth League, Methodist Episcopal Church, Ravenswood
5 5 Daughters of Indiana
14 Trinity Evangelical Lutheran Church,
Chicago
44 Budapest University Chorus 40 Bohemian Club, Chicago 150 Chicago Tour Club 10 Culture Club
65 Schurz Out Door Club 30 C.C.C. boys
40 People's Church, Junior Woman's Club 86 1st English Lutheran Church, Chicago
99 Chicago Free Tours
24 Chicago Ladies' Aid Association 30 Eleanor Club
25 Ladies' Society of Idritt Co-operative of Chicago
24 Members Elmhurst Woman's Club 17 Members Presbyterian Church, High- land Park 200 Members Chicago Free Tours
In connection with the groups listed, there follows a brief record of the total numbers of visitors to the Temple since the records were begun:
For the years from 1932 to July 1937, inclusive, the record of visitors, exclusive of those attending Sunday meetings, cov- ered 54 months in which time we had 67,321 visitors, comprising 15,836 groups, large and small.
The largest group recorded, coming with- out appointment, 320. The largest number of Sunday casual visitors, with no Clubs present, was 438, on September 22, 1935. Only occasional visitors are conducted through the Temple during the cold months when there is no regular heat.
With the small groups which come daily in the season, we meet every type of question imaginable. The Orthodox ask again and again the same old questions; a few open their minds, perhaps for only a few mo- ments.
One group of a slightly "unorthodox or- thodoxy" recently endeavored in their visit, to be patient, polite and tolerant, and asked their questions, listened quietly to our expla- nations, and tried to harmonize them with their own ideas and beliefs. One of their number who was more able to comprehend would repeat the answer; for instance, "You say that this man Baha'u'llah brought the same Light as Jesus the Christ, and so noth- ing is taken away from Christ, but is a fulfillment?" Thus she seemed to form a link between the guide and the question- ers, rather lessening the tension in the group themselves.
They expressed themselves as very grate- ful for the time and "trouble" which had been taken. Upon leaving, one of their num- ber, very conscientiously said, "We do not wish you to understand that we accept all that you have told us." They were as- sured that they were as free as the air.
Some of their questions were: How do you regard "heaven and hell"? How do you interpret the Resurrection? Do you not think that "He will come in the clouds?"
Do you not believe in the "redeeming blood of Jesus, and that none other can be saved?"
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THE BAHA'f WORLD
Do you have some observance answering to
the "Lord's Supper"? Do you observe baptism?
On the other hand, we have had young divinity students; one especially, just be- ginning to preach and not yet crystallized into the theological mold, nor as yet subject to the dictation of a congregation, was much impressed with the Teachings. On depart- ing he took with him a volume of "Baha'- u'llah and the New Era," in order to con- tinue his investigation and requested further contacts if any teachers were in his vicinity. Other liberal young ministers also have gone harmoniously along with us, as we discussed the Teachings and principles. They have had no reservations and seemed to be in per- fect harmony.
One guide says, "I find that although sometimes questions begin at once when entering the Temple doors, or even outside, more questions are likely to arise at the Model, where it is practically impossible to speak of the beautiful symbolism of the Temple without at the same time giving the Teachings. There the Oneness of mankind, of religion, and of God are dwelt upon. Here also we try to arrive at some under- standing of the personality and capacity of the visitor."
While going up the stairs to the "House of Worship," the guide tries to seize a mo- ment in which to pray for guidance in this service. As soon as a visitor arrives at the auditorium, after a gasp of wonder and ad- miration, and almost without exception, he asks the cause back of this edifice. Then comes the question: "Why was it built way out here in Wilmette, or even in Chicago? There must be some great force behind you that you are enabled to design and erect this inspiring Temple."
The guides are, indeed, aware of a "force" which is agitating all things. They feel the Temple to be a fortress, and are conscious many times of spiritual support, and feel uplifted and empowered to deliver with au- thority and ardor, the Message of Baha'u- 'llah. The Temple is the easiest place in the world in which to deliver this glorious Mes- sage, and thus those who serve gain invalu- able experience in meeting all races, creeds, nationalities; high and low, rich and
poor, religious, un-reiigious, enthusiastic and apathetic, educated and ignorant; angry ones, blind, seeing and indifferent. Some there are who have never read a religious book; many young people know nothing about the church or the Bible. One little couple of lovers wandered in and out, never realizing that there was anything above the Foundation hall. When told, they "didn't think they would go up."
There have been several atheists who pro- fessed great longing for faith but clung tenaciously to their own cherished ideas. One of these was a young Jew, a doctor and scientist. He said he longed for faith, but being scientific, he could not believe in God; there is no proof. After some conversation, it seemed advisable to give him 'Abdu'l- Baha's Tablet to Dr. Forel. He soon brought it back, explaining, "I read it be- cause you were so kind, but 'Abdu'1-Baha assumes so many things!" He had first de- cided not to read it, but finally having done so, found no truth in it. One's heart ached for him that he might cry out from the depths of his soul, "Lord^ I believe! Help Thou my unbelief!"
Another Jewish visitor was quite differ- ent. He was a beautiful old man, a Rabbi, who believed in the divinity of Moses something rare in our experience and stated that "anyone who studied deeply the teachings of Moses would clearly under- stand that." He said he was coming again. He might well have been the old "grand- father" spoken about by one of three lovely young Jewish girls who came later. We did not at first know they were Jewish. They were obliged, due to the number of visitors at that time, to join with another two, young people who stated they were from Rome, Italy, and we assumed them to be Catholic. They seemed interested in every- thing told them. Presently these two left, and the young trio began asking their ques- tions. One of them asked, "Do you have services in the Auditorium and worship the sun, as we have been told?" When told our belief in the Oneness of mankind, she asked, "Do you think racial intermarriage would help to bring about world harmony and peace?" Answered, "yes," she said "my grandfather believes that also." "Your
INSTITUTION OF M A S HRI QU 'L - ADHK AR
437
grandfather must be a very wise man is he not?" and she said sweetly, "Yes, he is, and he believes much that you have told us; he would love your teachings; I am going to bring him."
The guide said, "This is, however, a very delicate question, and must be approached very wisely and carefully. Ethnologists de- clare there is actually no superior race; one race may be in the ascendant at one time, and centuries hence it may become degraded, and another advanced, according to their adherence to the laws of God, or according to God's plan for them.
After a talk in which they asked many good questions, one of the girls became sud- denly aware of what this "Oneness of Man- kind" might involve, and rather breath- lessly asked, "You believe in intermarriage between colored and white?" She was told that for the future, the ideal was to have no race feeling whatsoever; and that two young people wishing to marry, must according to Baha'i law, have the consent of both parents.
According to Baha'u'llah, we were one race, one family in the sight of God; that racial, religious and political prejudices were recognized as the definite causes of separa- tion and war between men; and that "War is the most dreadful thing in the world of humanity." She said, "Do you believe that eventually all nations will become unified and have one religion?"
Answer, "By abolishing these causes, man will be enabled to live in peace and tranquil- lity."
Baha'u'llah has said, "The generality of mankind is still immature. Had it acquired sufficient capacity We would have bestowed upon it so great a measure of Our knowledge that all who dwell on earth and in heaven would have found themselves by virtue of the grace streaming from Our pen, com- pletely independent of all knowledge save the knowledge of God, and would have been securely established upon the throne of abid- ing tranquillity."
During the Jewish holidays, a large num- ber of Jewish women visited us. Many were older women, hearty and cordial. Some of them wore shawls on their heads. They were very understanding, and when the group left, one of them stepped forward, laying her
hands on those of the guide, and said with a beaming smile, "You are good people; I hope you will have the greatest success. God bless you!"
Another group of fresh and charming young girls came from Northwestern Uni- versity. They were confessedly surprised and delighted to receive the explanations about the building, and a great deal about the Cause. They were so happy, they sat down on the floor in Foundation hall, two perched upon the table, and all absolutely ab- sorbed, fairly showered their questions on the guide questions regarding World Peace, ra- cial unity, political unity.
"What relation does Baha'u'llah bear to Christ?"
"Do Baha'is believe Him to be equal in station to Christ?" and "Then He does not take anything away from Christ, rather fulfills?"
They had previously asked, "Why do we need a new revelation, when Christ revealed all and more than we have ever lived up to?"
"Why should He come from Persia?"
"Do you use the Bible as your 'Book,' and do you use that in your service?" Then "What do you mean by the "Holy Utter- ances?" This seems to be the most arresting question, and often marks the point when they begin to comprehend that this is truly a new Revelation and a new Dispensation.
"Which are the nine religions to which the number 'nine* refers?"
"Do you believe in Baptism . . . re-incar- nation . . . How do you regard Resurrection, the Trinity"? These and many other ques- tions were explained. But the most absorb- ing thing to them was, "The New World Order" and the part which youth will play in this Day.
A large proportion of our visitors are young people, and their open hearts and minds, the lack of prejudice, the enthusiasm and sense of justice which they express do indeed bring joy and gladness to our hearts.
An odd coincidence happened in July. On the 5th, a poor family of six Iranians came with the expressed desire to see the Temple. The man stated that they had been Greek Catholics, but since coming to Chi- cago they had become "Christian." He said, "I have had a vision of Jesus. Seven times
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THE BAHA'f WORLD
it happened, and now I can ask at any time, questions, and Jesus will answer me." The man kept up a constant stream of conversa- tion, giving no opportunity for the guide to say anything, except to speak a little regard- ing Muhammad, whom the visitor repudi- ated. He kept repeating, "You are all wrong, all wrong in believing that there was ever another divine being upon earth beside Jesus!" We soon pleasantly arose and con- cluded the interview. As they left, the guide said, "Perhaps we are agreed on one thing; we all desire what God desires for us." At this the woman said with fire in her flashing black eyes, "Do you believe every word in the Bible?"
These people came from a town near Tabriz, Iran.
The next day, long after hours, two more Iranian Christians came, and urgently asked the same guide to show them the Temple, and to tell them about BahaVllah, of whom they knew something. These two, a young man and woman, were also from that town near Tabriz, Iran. The man began an ani- mated talk, derogatory to Muhammad, which the guide tried to check, stating that we be- lieved His Holiness Muhammad to be one of a great line of Prophets. He remarked that "he admired Muhammad as a fine business man from the first, and that he himself could be like Muhammad, if he desired." The guide explained that Muhammad was one of the Prophets of God, of a kingdom above that of man, and that neither he nor any other man could ever become a Muhammad or a Christ." He asked very meaningly if the guide had ever read the life of Muham- mad. She answered, "Yes, but I did not be- lieve the statements of His enemies." Then he said, "In other words, your mind is fixed." The guide replied, "BahaVllah, All-Knowing has given us the true station of Muhammad and we believe He was a Manifestation of God. Also, Muhammad's own words bear witness to the Truth."
Then the guide tried politely to end the discussion, "as we feel that argument ends nowhere." He apologized and asked one more question! "Did you ever read that statement by Christ, where He says, "I am the last, and after me there will be no other, and before Me there were none?" When the
guide said that she had never seen it, he offered to send it to her, but it has never arrived.
These two groups came on successive days, from the same town near Tabriz, Iran. They came with the same request, to see the Tem- ple and to hear of Baha'u'llih but showed not the slightest interest. Both were fanatic- ally Christian in their claims, and both at- tacked Muhammad.
The young man declared that he had never heard that the Bab was a prophet. Does it not seem strange that an occidental Chris- tian, now Baha'i, should be called upon to defend His Holiness Muhammad to Iranians, who avowed faith in Christ and denied Mu- hammad, and, who, in the natural order of things, would have been followers of Mu- hammad?
On another day a young man from Turk- istan came straight here, as soon as he landed in America. He said, "I saw a picture of this Temple in my country, and made up my mind immediately that I was going to see that Temple. And here I am!"^ He was a fol- lower of no religion, but the young American woman who escorted him advised him to accept religion and hoped he might find in this Revelation that which he needed. He asked many very vital questions and went away quite filled.
On the same day, a very interesting young Syrian, not a Muhammadan, came in. This man had been several times before and was interested. He liked the idea of each Baha'i being expected to teach according to his capacity. He said, "I like that; isn't it really the true philosophy of America, if it were lived up to?"
Many children of varying ages come with the idea of writing compositions on the Tem- ple. One group of these came with their teacher. The guide gave them very careful and explicit details with their particular pur- pose in view. The children were much in- terested. The teacher offered to send the guide one of the best compositions. The guide suggested that he also send one of the poorest. When the essays came they had all sorts of ideas incorporated in them old rumors that have circulated for years, such as sun worship, a separate room in the Tem- ple for each faith and so on. None of these,
Sculptor at Work.
The Architect's Beautiful Vision.
439
440
THE BAHA'I WORLD
of course, had been given in the interview. In respect to truth, the best composition was no better than the worst.
At the time when the castings of the orna- mentation of the dome were being hoisted into place, two ladies from a neighboring town advanced toward the Temple, and as often happens, the guide met them outside to begin making their acquaintance. One quite aggressively stated, "You had a bad storm last night and I see you are repairing the damage." The guide, rather taken aback, and to gain a little time, asked her to repeat her statement. "You are repairing the dam- age after the terrible storm." It was diffi- cult to convince her that there had been no storm, nor any damage to the Temple, and that the ornamentation was for the first time being applied. Then she made another state- ment, "This is a Bnddhist Temple." This too was explained. After these false starts, they began to listen and became very much attracted, asking real questions, and when they left they were transformed from the two ladies who had entered, into quite awak- ened seekers. One, as she arose to go, said with a deep sigh, "Well! It pays to come to the source in order to find out."
Another funny thing was said by a lady of the village whose windows looked out on the Temple. This was just as the very first pieces of stone were being applied. When she comprehended that they were covering the glass inner dome, she said in real dismay, "What! You don't mean to tell me you are going to cover my beautiful, grey bubble?"
A searching catechism was given one of the guides, by one who was thought to be a Jesuit priest. His questions were planned and very specific. This guide felt that she had been divinely guided, for answers which were spiritual and harmonious, came so easily, and afterwards she realized some of the pitfalls which had been unconsciously avoided.
One of the guides had always dreaded meeting scientists. One day an unusually interesting scientist presented himself. To her surprise there was no superior attitude, but true humility, and a very fruitful con- versation ensued. As he left he said, "I am fully aware that you have knowledge of which I am entirely ignorant." Also words to the effect that science had reached a point
where it must next reach out toward the realms of the spiritual. He appeared much impressed by his visit.
On one Sunday morning a family from California who were touring the country telephoned, asking if we had a Sunday School. When they arrived they asked to leave the children in the Sunday classes which were in session. They made the tour of the build- ing, then in the afternoon they all returned to hear the lecture. They came as they were, in camping clothes, and felt pleased with their day's occupation. They had been told by the conductor on the "El" that they should see the beautiful Baha'i Temple. This happens to be quite a regular thing. Hotel clerks, train dispatchers, ticket agents, taxi drivers and bus drivers, all are interested to direct any strangers who seem unacquainted with the region, and to recommend that they see the Temple.
There came a middle-aged German, who wished to know "What Baha'u'llah had brought," and "what He had done." At first this man feared that differences and disagreements would creep in, as in the past, and he very much wanted to know what could be done to prevent it. He was seek- ing, and this Universal Faith in many ways appealed to him. He "was a Mennonite, but could not subscribe to their notions." He asked if Baha taught life after death, and said also, "You say all religions, Jews, Catholic, Protestant all are free to worship here? How (very doubtfully) do you expect to have peace and worship without friction amongst these antagonistic groups?" Thus was a wonderful opportunity given to explain to a real seeker the foundations of World Unity.
Again a group of young Adventists from the South, among other things asked, "What do you believe as to the life beyond the grave, and the Resurrection?" They said their church was divided, the older members believed in the literal "rising from the grave," but they did not. They were happy in hear- ing of BahaVllah's wonderful Teachings re- garding the condition of the soul after it leaves this world.
Groups of young boys are among our fre- quent visitors; some are called down from playing on the "ramp" which is to boys the most intriguing and tempting recreation.
Models of the Baha'i Temple Being Constructed
at Wilmette, Illinois, U. S. A. Above, one of
the new plaster models carved and cast in the
studio of John J. Early, the contractor for the
outside ornamentation of the Temple itself.
Below, an old model entirely made by hand of
cardboard and wood.
441
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THE BAHA'f WORLD
One group expecting to be scolded, came down and were pleasantly surprised at being invited to come in and see the building, the boilers, the model and so on. They became interested in it all. Some of the most lovely experiences have been with boys, unspoiled as yet, and who, in regard to prejudices and religion, are purehearted. Their hearts won, they become fascinated, first by the Temple and then by mutual discussions on peace and war, racial prejudice, justice, but always and especially peace. A few of these boys have appeared surprisingly thoughtful along spiritual lines, boys from 13 to 15 years of age. We have several times continued our acquaintance, taken them over to the care- taker's home, shown them pictures, and talked more at length on subjects of the day. They have even returned later and brought more boys and introduced us as "their friends." These are informal little visits. Sometimes they play the piano and are as nice and happy as can be.
Another time a little boy and girl about five and six years old came. They listened very seriously and later the little boy, thumbs in his tiny suspenders, said to the little girl: "Do you know I like the mechanics of this building very much!"
An interesting group from Washington state and from Iowa came in one morning. One of the men asked, "How do you look upon God? Ail-Powerful, All-Knowing and Just, yet, how can He allow these dreadful conditions in the world? If I was making an image or figure, I should wish to make it perfect. I can't understand how this can be." The guide replied that both Muham- mad and Baha'u'llah state that "if God had pleased He had surely made all men one people. His purpose, however, is to enable the pure in spirit and the detached in heart to ascend, by virtue of their own innate pow- ers, unto the shores of the Most Great Ocean, that thereby they who seek the Beauty of the All-Qlorious may be distinguished and sepa- rated from the wayward and perverse. Thus hath it been ordained by the all-glorious and resplendent Pen . . ." Man suffers from his own breaking of God's laws, and weak ones receive Justice from God in the world of the spirit.
His companion said that he had always
thought that men should be all of one faith but couldn't imagine how, even in hundreds of years, it could be so. He said, "How could the three great divisions in America, for in- stance, the Jewish, the Catholic and the Prot- estant ever become reconciled and become one faith?" Then they said, "What do you believe of BahdVllah? Whom do you be- lieve He is?" "Does Baha'u'llah get His Teachings from the Bible or where does He get them?" And there they often get their first realization that this is a New Revelation and that Muhammad and Christ brought their own Book, as does BahaVllah, and that these are the "Holy Utterances,"
A very cultured and sincere East Indian family, in native costume, were here recently. The man said he had first been Muslim, then he became Agnostic, then an investigator, studying Theosophy and philosophy of differ- ent schools, after which he returned to the Muslim Faith. He was especially interested in economics. He will, after their visit here, return to Jerusalem. It was suggested that he visit Haifa, enroute. fie intends doing so, after which he will return to Lahore.
There is a Chicago gentleman, born in In- dia, who frequently brings his Indian friends and visitors to the Temple.
On one of the frequent visits of the stu- dents from the National College of Educa- tion, the professor who came with them asked, "What will keep the Cause from slip- ping in the future? Would it dispose of, or absorb other Religions?"
Some odd questions come to us: "Do you believe in the Consummation of Time" (This was a "poser" for the guide) . "How do you account for the separation of the Jews?" One brusque gentleman, in a hurry, said he would stop to listen if the guide would "prove the existence of God in one sentence." One man interested in organs declared omi- nously, "Your church will never prosper without an organ." Many times it is said, even after careful explanation, "I can never accept the idea of anyone, no matter how wise and beautiful, taking the place of Christ."
Almost every day some one comes with the idea that we "are Sun-Worshipers, and that is the reason for our having so much glass in our building."
INSTITUTION OF M A SH RIQU 'L - ADHK A R
443
Odd and startling personalities do not pass us by. A man declaring himself to be God, entered, stating that his father could create, and that he himself had the same power.
It comes as a surprise to a number of peo- ple, to recall that all Religions have, includ- ing their own, arisen in the East. One girl, when asked where did the Christian religion arise, replied promptly, too promptly, "Rome."
It has more than once been asked, "Why do you not join with us in our church which is already established? Then you would not be obliged to erect this great building during the depression. And others cannot think it right when there is so much suffering, to spend so much money on any building. Some- times this has given an opportunity to en- lighten the questioner. Few, if any, have seemed to consider the many workmen who have been employed, nor the benefits to the arts and trades which have accrued in such an important work.
Again one asks, "How are you able to build such an edifice ... are your members all wealthy?" When it has been explained to them how some of the loving Baha'is in the Orient had sacrificed even food, in order to give because of their love for the Faith, they could not comprehend, and have remarked, "It seems too bad for such poor people to give money for a Temple which they may never see, nor have any part in." They ask, "Where are the other churches of this cult?" "Who is your leader?" It has been asked by others, "How can one become a Baha'i, and a member of your community?"
Often the guides are refreshed in meeting those who come delighting in the freedom from the restrictions and limitations of the past, from racial, religious and other narrow and outworn prejudices. These ask about our "Ultimate Goal" and love what we have to tell of this great World Order of BaM'u'llah, and especially "The Most Great Peace" and the "Oneness of Mankind." Although they may not all understand fully, their hearts are definitely turned toward good, and praise the aims and principles. To some it appears as though the Message was too great, too glori- ous, and more than they are able to expect after the gloomy night. These may return to satisfy their longings.
We have been blessed on several occasions, with the visits of pure and severed nuns, who have come so quietly and simply, and in their purity of heart have accepted the Truth. They have gone their way to continue their lives of devotion to God.
And as we serve in the Temple, 'Abdu'l- Baha's ineffable promises must more and more spur us on, so that when the "thousands who will come to the Temple" do come in the future, and when the "outer ornamentation is completed," there will be teachers ready and able to share with them this glorious Message which they will then eagerly seek.
We already have a faint foretaste of the future needs as we guide the steadily increas- ing numbers, inquirers and even sight-seers, representing so very many countries, creeds and classes.
Not long ago, a gracious tribute was paid to the Baha'is and to the influence of the Temple, by the editor of "Wilmette Life," when in an editorial he wrote:
"The 28th annual convention of the Baha'i religious societies of the United States and Canada, held in the Universal House of Wor- ship in Wilmette last week-end, directs atten- tion to the value of this devout group to the north shore. Aside from the beauty of its temple which should be an addition of note to the architecture of any city in the world, the fact that it is the Mecca of Baha'is of the entire western world is of importance. It means that innumerable adherents of the cult will make pilgrimages to this seat of their interest, and in so doing will bring ma- terial and spiritual blessings upon north shore communities.
With the completion of the temple and its auxiliary buildings it is certain that many devotees of the Baha'i Faith will come to live among us, to become good neighbors and valued friends. Therein lies the greatest value of the temple and its builders to the north shore."
'Abdu'1-Baha has said, "When the founda- tion of the Mashriqu'l-Adhkar is laid in America and that divine edifice is completed, a most wonderful and thrilling motion will appear in the world of existence. . . . From that point of light, the spirit of teaching, spreading the Cause of God and promoting the teachings of God will permeate to all
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THE BAHA'f WORLD
parts of the world. I hope that ere long the foundation of this celestial Temple will be laid. Thus may it be conducive to the hap- piness of 'Abdu'1-Baha." (From "Unveiling of the Divine Plan" and quoted in Jean Mas- son's little book, "The Mashriqu'l-Adhkar") ". . . When the Mashriqu'l-Adhkar is ac- complished, when the lights are emanating
therefrom, . . . the people shall hasten to worship in that heavenly temple, the fra- grances of God will be elevated, the divine teachings will be established in the hearts like the establishment of the spirit in mankind; the people will then stand firm in the Cause of your Lord, the Merciful." (Star of the West, Vol. VI, p. 133)
REFERENCES TO TEMPLE
I. FROM U. S. STEEL NEWS, MARCH, 1937 CEMENT CREATES BEAUTY
Classical statues such as the ancient Greeks laboriously sculptured out of costly marble can be modeled today out of art marble chips and Atlas White portland cement, the latter a product of Universal Atlas Cement Co. The life-sized figure shown on this page, made of white marble chips and Atlas White in a plaster of Paris mold and then polished and rubbed with carborundum, has a smooth and dazzling white finish. However, almost any colors, textures and forms of ornamental concrete can be obtained with Atlas White cement through the use of colored aggregates and skillful workmanship.
Another outstanding example of the per- fection that has been obtained in the art of casting concrete made with Atlas White ce- ment is the Bahai Temple, depicted on the front cover. For the ornamental concrete tracery of the dome an opaque white quartz and a clear crystalline quartz were used with Atlas White. The dome required the placing of 387 precast concrete sections. Eventually the whole structure, which is 150 ft. high, will be covered with ornamental concrete castings.
2. FROM RE VISTA ATLAS, PORTUGUESE EDITION, DECEMBER, 1934
AS VISTAS DA PAGINA OPPOSTA e da capa de frente mostram a notavel cupula de concreto ornamental do templo de Baha'i, perto de Chicago (E.U.A.) Toda a cupula e como um enorme rendilhado de concreto feito com cimento ATLAS WHITE e um aggre- gado branco composto de quartzo e feldes- patho. Ate agora s6 a cupula foi terminada
com um revestimento de concreto orna- mental, mas no seu estado final todo o edificio tera o mesmo acabamento.
Este trabalho de belleza excepcional foi exe- cutado pelo esculptor architectonico John J. Earley, de Washington. O concreto, de cor branco puro deslumbrante, foi vazado em sec$oes nas officinas e de alii enviado ao tem- plo, onde se collocou no seu lugar. Este processo exigiu infinita precisao na forma e dimensoes das pec,as, mas devido ao grande cuidado exercido, todas se ajustaram perfeita- mente, sem as juntas serem facilmente visi-
3. FROM REVISTA ATLAS, SPANISH EDITION, DECEMBER, 1934
LAS VISTAS DE LA PAGINA OPUESTA y de la caratula ensenan la notable cupula de hormigon ornamental del templo Baha'i, cerca de Chicago (E. U.) Toda la cupula se compone de una traceria de forma como de encaje, de hormigon prevaciado hecho con cemento ATLAS WHITE y un agregado bianco compuesto de cuarzo y feldespato. Hasta ahora, solo la cupula se ha terminado con un revestimiento de hormigon orna- mental; pero en su estado final todo el edi- ficio tendra el mismo acabado.
Esta labor de belleza excepcional f ue ejecu- tada por el escultor arquitectonico John J. Earley, de Washington. El hormigon, de color bianco puro resplandeciente, se vacio en secciones en el taller; de alii se envio al templo, donde se coloco en su lugar. Este procedimiento exigio exactitud inusitada en la forma y dimensiones de las piezas; pero, gracias al grande esmero con que se hicieron, todas ajustaron perfectamente sin serial mam- fiesta de juntas.
INSTITUTION OF M A S HR I Q U ' L - A D HK A R
445
- i a* i~ * ** * ** w *f
in A* el * f * tti ** * * *
ittir*, to
WHEN BAHA1S BD1LD A TEMPLE
BAHA'IS of the world are building a unique Temple or House of Worship, on the shores of Lake Michigan, in Wilmette, Illinois, just north of Chicago. Thousands of visitors from all parts of the world have been shown through this building since it was opened, and guides on duty each day have answered their questions regarding, not only the unusual con- structional and architectural features, but also what the edifice stands for spirituality.
This beautiful Baha'i House of Worship is
A close-up of the lace -like design and scroll work on the dome of the Bah&'f House of Worship im given in the picture below.
the first to be built in the Western Hemisphere and because it is unique in design is attracting the attention of architects all over the world.
The late Louis Bourgeois, the architect, ex- plained that the design and details were inspired by the teachings of Baha'u'llah, the Founder of the Baha'i Faith. Into this new architectural design is woven in symbolic form, the oneness of mankind and the unity of all religions, as well as the design of all previous styles of architecture, together with an entirely new motif which sym-
A view of the interior of the dome in the Baha't Houee of Wo*Mp
is shown below giving some idea of the bracing necessary In the
construction work.
446
THE BAHA'f WORLD
bolizes in the merging of circle within circle, the merging of all religions into one, which is the goal of the Baha'i Faith.
This Temple is a nine-sided structure with nine doors, nine ribs in the Dome and when completed will have nine fountains and walks leading up to it. In fact, all the dimensions and measurements are divisible by nine. One can read in this many significant meanings but perhaps the most significant is, that just as the numeral nine contains all the figures leading to it, so the Baha'i Teachings include the funda- mental teachings of Moses, Christ and all God's former Messengers to mankind,
The super-structure of the Temple is to be clothed with a geometrical ornamentation, ex- quisite in character and beauty. These traceries when examined are made up of the most beauti- ful combinations of the triangle, the square and the circle. The Swastika cross, the looped cross, the Greek cross and the Roman cross. The five pointed star, the six pointed star, the glorious nine pointed star and last but not least the looped life symbol of the old Egyptian hiero- glyphics.
The six pointed star is the emblem of the Jewish Dispensation, the five pointed star was used by the early Christians as the symbol of Christ, and the cross which is also used, as a symbol came very much later with the introduction of theology into the Christian teachings.
The nine pointed star is the emblem of the Baha'i Dispensation. The Baha'i Temple itself is a nine pointed star. Looked at from an aero- plane it would seem a great star dropped upon the ground, and when lighted at night all its nine points will appear brilliantly. The nine pointed star forms the beautiful rose-like top of each window and door of the Temple's lower story. While at the center of each star will gleam the decorative lettered form of a Persian phrase, which translated into English reads: "0 Thou Glory of the Most Glorious."
The essential purpose of this institution is to provide a meeting place for all who seek to wor- ship God, and since the Founders of all the great religions of the world are recognized as Divine Messengers or Prophets therefore all of their fol- lowers regardless of race, class, creed or other man-made classifications are invited to come to this universal house of worship. Moreover, since the Baha'i Faith has no paid ministers or priests, in other words no professional clergy, the worshipper entering the Temple in the future, will hear no sermon, take part in no ritual and will be free to meditate and listen to readings from the text of the Holy Books.
The exterior ornamental concrete will cover the entire building similar to the Dome which is now completed.
From The Highway Traveler, October November, 1937.
BAHA'I CALENDAR AND FESTIVALS
FOREWORD
BY DR. J. E. ESSLEMONT
From Babd'u'lldh and the New Era
A,
.MONG different peoples and at differ- ent times many different methods have been adopted for the measurement of time and fixing of dates, and several different calen- dars are still in daily use, e.g.) the Gregorian in Western Europe, the Julian in many coun- tries of Eastern Europe, the Hebrew among the Jews, and the Muhammadan in Muslim countries.
The Bab signalized the importance of the dispensation which He came to herald, by inaugurating a new calendar. In this, as in the Gregorian Calendar, the lunar month is abandoned and the solar year is adopted.
The Baha'i year consists of 19 months of 19 days each (i.e., 361 days), with the addi- tion of certain "intercalary days" (four in ordinary and five in leap years) between the eighteenth and nineteenth months in order
to adjust the calendar to the solar year. The Bab named the months after the attributes of God. The Baha'i New Year, like the ancient Iranian New Year, is astronomically fixed, commencing at the March equinox (March 21), and the Baha'i era commences with the year of the Bab's declaration (i.e., 1844 A.D., 1260 A.H.).
In the not far distant future it will be necessary that all peoples in the world agree on a common calendar.
It seems, therefore, fitting that the new age of unity should have a new calendar free from the objections and associations which make each of the older calendars unaccept- able to large sections of the world's popula- tion, and it is difficult to see how any other arrangement could exceed in simplicity and convenience that proposed by the Bab.
BAHA'I FEASTS, ANNIVERSARIES, AND DAYS OF FASTING
Feast of Ridvan (Declaration of BahaVilah), April 21-May 2, 1863. Feast of Naw-Ruz (New Year), March 21. Declaration of the Bab, May 23, 1844. The Day of the Covenant, November 26. Birth of BahaVllah, November 12, 1817. Birth of the Bab, October 20, 1819. Birth of 'Abdu'1-Baha, May 23, 1844. Ascension of BahaVilah, May 29, 1892. Martyrdom of the Bab, July 9, 1850. Ascension of 'Abdu'1-Baha, November 28, 1921.
Fasting season lasts 19 days beginning with the first day of the month of 'Ala', March 2 the feast of Naw-Ruz follows immediately after.
447
448 THE BAHA'f WORLE>'
BAHA'I HOLY DAYS ON WHICH WORK SHOULD BE SUSPENDED
The first day of Ridvan,
The ninth day of Ridvan,
The twelfth day of Ridvan, .
The anniversary of the declaration of the Bab,
The anniversary of the birth of BahaVllah,
The anniversary of the birth of the Bab,
The anniversary of the ascension of BahaVllah,
The anniversary of the martyrdom of the Bab,
The Feast of Naw-Ruz.
NOTE: 'Abdu'1-Baha, in one of His Tablets addressed to a believer of Nayriz, Iran, has written the following: "Nine days fn the year have been appointed on which work is forbidden. Some of these days have been specifically mentioned in the Book. The rest follows as corollaries to the Text. . . . Work on the Day of the Covenant (Fete Day of 'Abdu'1-Baha), however, is not prohibited. Cele- bration of that day is left to the discretion of the friends. Its observation is not ^obligatory. The days pertaining to the Abha Beauty (BahaVllah) and the Primal Point (the Bab), that is to say these nine days, are the only ones on which work connected with trade, commerce, industry and agriculture is not allowed. In like manner, work connected with any form of employment, whether governmental or otherwise, should be suspended."
As a corollary of this Tablet it follows that the anniversaries of the birth and ascension of 'Abdu'1-Baha are not to be regarded as days on which work is pro- hibited. The celebration of these two days, however, is obligatory.
Baha'is in East and West, holding administrative positions, whether public or private, should exert the utmost effort to obtain special leave from their superiors to enable them to observe these nine holy days.
ADDITIONAL MATERIAL GLEANED FROM
NABIL'S NARRATIVE (VOL. II), REGARD- ING THE BAHA'I CALENDAR
JLHE Badi' Calendar (Baha'i Calendar) fifth day of Jamadiyu'l-Avval, of the year has been taken by me from the rf Kitdb-i- 1260 A.M. It has been ordained that the Asmd'y" one of the works written by the solar calendar be followed, and that the Bab. As I have observed in these days that vernal Equinox, the day of Naw-Ruz, be certain believers are inclined to regard the regarded as the New Year's Day of the Badi* year in which BahaVllah departed from Calendar. The year sixty, in which the fifth Baghdad to Constantinople as marking the day of Jamadiyu'l-Avval coincided with the beginning of the Badi' Calendar, I have re- sixty-fifth day after Naw-Ruz, has accord- quested Mirza Aqa Jan, the amanuensis of ingly been regarded as the first year of the BahaVllah, to ascertain His will and desire Badi' Calendar. As in that year, the day of concerning this matter. BahaVllah an- Naw-Ruz, the vernal Equinox, preceded by swered and said: 'The year sixty A.H. (1844 sixty-six days the date of the Declaration of A.D.), the year of the Declaration of the the Bab, I have therefore, throughout my Bab, must be regarded as the beginning of history, regarded the Naw-Ruz of the year the Badi* Calendar/ The Declaration of the sixty-one A.H. (the Naw-Ruz immediately Bab took place on the evening preceding the following the Declaration of the Bab) as the
BAHA'f CALENDAR AND FESTIVALS
449
first Naw-Ruz of the Badi 4 Calendar. I have accordingly considered the Naw-Ruz of this present year, the year 1306 A.H., which is the 47th solar year after the Declaration of the Bab, as the 46th Naw-Ruz of the Badi* Calendar.
Soon after BahaVllah had left the fort- ress of 'Akka and was dwelling in the house of Malik, in that city, He commanded me
tq transcribe the text of the Badi' Calendar and to instruct the believers in its details. On the very day in which I received His command, I composed, in verse and prose, an exposition of the main features of foat Calendar and presented it to Him. The versified copy, being now unavailable, I am herein transcribing the version in prose. The days of the week are named as follows:
Days
1st
2nd
3rd
4th
5th
6th
7th
Arabic Name
Jalal
Jamal
Kamal
Fidal
'Idal
Istijlal
Istiqlal
English Name
Saturday
Sunday
Monday
Tuesday
Wednesday
Thursday
Friday
Translation
Glory
Beauty
Perfection
Grace
Justice
Majesty
Independence
The names of the months, which are the same as the days of each month, are as follows:
Month
1st
2nd
3rd
4th
5th
6th
7th
8th
9th 10th llth 12th 13th 14th 15th 16th 17th 18th 19th
Arabic Name
Baha
Jalal
Jamal
'Azamat
Niir
Rahmat
Kalimat
Kamal
Asma*
'Izzat
Mashiyyat
llm
Qudrat
Qawl
Masa'il
Sharaf
Sultan
Mulk
Translation
Splendor
Glory
Beauty
Grandeur
Light
Mercy
Words
Perfection
Names
Might
Will
Knowledge
Power
Speech
Questions
Honor
Sovereignty
Dominion
Loftiness
first Days March 21 April 9 April 28 May 17 June 5 June 24 July 13 August 1 August 20 September 8 September 27 October 16 November 4 November 23 December 12 December 31 January 19 February 7 March 2
Ayyam-i-Ha (Intercalary Days) February 26 to March 1 inclusive four in ordinary and five in leap years.
The first day of each month is thus the day of Baha, and the last day of each month the day of 'Ala'.
The Bab has regarded the solar year, of 365 days, 5 hours, and fifty odd minutes, as consisting of 19 months of 19 days each, with the addition of certain intercalary days. He has named the New Year's Day, which is the Day of Naw-Ruz, the day of Bah, of the
month of Baha. He has ordained the month of 'Ala to be the month of fasting, and has decreed that the day of Naw-Ruz should mark the termination of that period. As the Bab did not specifically define the place for the four days and the fraction of a day in the Badi' Calendar, the people of the Bayan were at a loss as to how they should regard them. The revelation of the Kitab-i-AqJas in the
450
THE, BAHA'f WORLD
Baha'i Youth Conference of Lima, Ohio, U. S. A., March 22, 1938.
city of 'Akka resolved this problem and settled the issue. Baha'u'llah designated those days as the "Ayyam-i-Ha" and or- dained that they should immediately precede the month of 'Ala', which is the month of fasting. He enjoined upon His followers to devote these days to feasting, rejoicing, and charity. Immediately upon the termination of these intercalary days, Baha'u'llah ordained the month of fasting to begin. I have heard it stated that some of the people of the Bay an, the followers of Mirza Yahya, have regarded these intercalary days as coming im- mediately after the month of 'Ala', thus terminating their fast five days before the day of Naw-Ruz. This, notwithstanding the explicit text of the Baydn which states that the day of Naw-Ruz must needs be the first day of the month of Baha, and must follow immediately after the last day of the month of 'Ala. Others, aware of this con- tradiction, have started their fasting on the fifth day of the month of 'Ala, and included the intercalary days within the period of fasting.
Every fourth year the number of the inter- calary days is raised from four to five. The day of Naw-Ruz falls on the 21st of March only if the vernal Equinox precedes the set-
ting of the sun on thaj; day. Should the vernal Equinox take place after sunset, Naw- Ruz will have to be celebrated on the follow- ing day.
The Bab has, moreover, in His writings, revealed in the Arabic tongue, divided the years following the date of His Revelation, into cycles of nineteen years each. The names of the years in each cycle are as follows:
1. Alif
2. Ba'
3. Ab
4. Dal
5. Bab
6. Vav
7. Abad
8. Jad
9. Baha
10. Hubb
11. Bahhaj
12. Javab
13. Ahad
14. Vahhab
15. Vidad
16. Badi
17. Bahi
18. Abha
19. Vahid
A.
B.
Father.
D.
Gate.
V.
Eternity.
Generosity.
Splendor.
Love.
Delightful.
Answer.
Single.
Bountiful.
Affection.
Beginning.
Luminous.
Most Luminous.
Unity.
BAHA'f CALENDAR AND FESTIVALS
451
Each cycle of nineteen years is called Vahid. Nineteen cycles constitute a period called Kull-i-Shay*. The numerical value of the word "Vahid" is nineteen, that of "Kull- i-Shay'" is 361. "Vahid" signifies unity, and is symbolic of the unity of God.
The Bab has, moreover, stated that this system of His is dependent upon the accept- ance and good-pleasure of "Him Whom God shall make manifest." One word from Him would suffice either to establish it for all time, or to annul it forever.
For instance, the date of the 21st of April, 1930, which is the first day of Ridvan, and which according to the Kitdb-i-Aqdas must coincide with the "thirteenth day of the sec- ond Baha'i month," and which fell this year (1930) on Monday, would, according to the system of the Badi* Calendar, be described as follows:
"The day of Kamal, the day of Qud- rat, of the month of Jalal, of the year Bahhaj, of the fifth Vahid, of the first Kull- i-Shay'."
HISTORICAL DATA GLEANED FROM NABfL'S
NARRATIVE (VOL. II) REGARDING
BAHA'U'LLAH
A. BAGHDAD
arrival latter part Jamadiyu'th- Thani, 1269 A.H. March 12-April 10, 1853 A.D.
departure for Sulaymaniyyih on Wednesday, April 10, 1854 A.D.- Rajab 12, 1270 A.H.
B. SULAYMANIYYIH
Before reaching Sulaymaniyyih, He lived for a time on the Sar-Galu mountain.
During His absence from Baghdad, His family transferred their resi- dence from House of Haji 'Ali- Madad to that of Sulayman-i- Ghannam.
Nabil arrived at Baghdad 6 months after BahaVllah's departure for Sulaymaniyyih.
C. BAGHDAD
arrived from Sulaymaniyyih on Wednesday, March 19, 1856 A.D.- Rajab 12, 1272 A.H.
Works Revealed
During This
Period
Qullu't-Ta'am
House of Haji 'Ali- Madad (in old Baghdad)
House of Sulayman-i- Ghannam
Prayers Qasidiy-i-Varqa'iyyih
Saqiyas-Ghayb-i- Baqa
Tafsir-i-Hurufat-i-
Muqatta'ih $ahifiy-i-Shattiyyih Haft-Vadi
(Seven Valleys) Tafsir-i-Hu Lawh-i-Huriyyih Kitab-i-tqdn Kalim4t-i-Maknunih
(Hidden Words)
Houses Occupied
During This
Period
452
THE BAHA'f WORLD
C. BAGHDAD continued
departure from Mazra'iy-i-Vash- shash: Thursday, March 26, 1863 A.D.-Shavval 5, 1279 A.H.
Tablet of the Holy Mariner revealed while in the Mazra'iy-i-Vashshsh.
departure from Baghdad for Con- stantinople, Wednesday afternoon (first day of Ridvan), April 22, 1863 A.D.-Dhil-Qa'dih 3, 1279 A.H.
Suriy-i-$abr revealed on first day of Ridvan.
arrival at Garden of Najibiyyih (Garden of Ridvan), April 22, 1863 A.D.-Dhi'1-Qa'dih 3, 1279 A.H.
arrival of Baha'u'llah's Family at Garden of Ridvan on eighth day after first of Ridvan.
departure from Garden of Ridvan for Constantinople last day of Ridvan, at noon on Sunday, May 3, 1863 A.D.-Dhi'1-Qa'dih 14, 1279 A.H.
length of overland journey from Garden of Ridvan to Samsun on Black Sea: 110 days.
Works Revealed
During This
Period
Subhana-Rabbiya'l-
A'la Shikkar-Shikan-
Shavand Hur-i-'Ujab Halih-Halih-Ya
Bisharat Ghulamu'l-Khuld
Bdzavu-Bidih-Jami
Mallahu'1-Quds (Holy Mariner)
Suriy-i-abr
Houses Occupied
During This
Period
Firayjat (arrival early afternoon stayed seven days) , arrived on Sun- day, May 3, 1863 A.D.-Dhi'l- Qa'dih 14, 1279 A.H. (Firayjat is about 3 miles distant from Baghdad)
Judaydih,
Dili -'Abbas,
Qarih-Tapih,
Salahiyyih (stayed two nights),
Dust-Khurmatu,
Tawuq,
Karkuk (stayed two days) ,
Irbil,
Zab River*
Bartallih,
Mosul (stayed 3 days),
Zakhu,
Jazirih,
Nisibin,
Hasan-Aqa,
M4rdin,
Diyar-Bakr,
Ma'dan-Mis,
Khirput (stayed 2 or 3 days) ,
Ma'dan-Nuqrih,
Dilik-Tash,
Sivas,
Tuqat,
Amasia, (stayed 2 days) (cont'd)
HISTORICAL DATA
453
Ilahiyyih (while approaching Sam- sun, "Lawh-i-Hawdaj" was re- vealed), (last day of v overland journey),
Samsun (stayed 7 days), Black Sea port. Sailed in a Turkish
steamer about sunset for Constan- tinople
Sinope (arrived next day about noon), Black Sea port; stayed few hours,
Anyabuli (arrived next day) .
D. CONSTANTINOPLE
Works Revealed Dur- ing This Period
Houses Occupied Dur- ing This Period
Duration
arrival at noon on
Subhanika-Ya-Hu
House of Shamsi Big
1 month
Sunday, August 16,
Lawh-i-'Abdu'l-'Aziz
(2 -story, near Khir-
1863 A.D.
Va-Vukala
gih Sharaf Mosque)
RabiVl-Avval 1,
1280 A.H.
Length of sea voyage
House of Visi Pasha
3 months
from Samsun to
(3 -story, near Sul-
Constantinople 3
tan Muhammad
days.
Mosque)
Length of journey
from Constantinople
to Adrianople 12
days.
1. Kuchik-Chakmachih (3 hours from Constantinople
2. Buyuk-Chakmachih (arrived about noon)
-spent one night)
3. Salvari
4. Birkas
5. Baba-iski
E. ADRIANOPLE
Works Revealed Dur- ing This Period
Houses Occupied Dur- ing This Period
Duration
arrival on Saturday,
Suriy-i-Ashab
1. Khan-i-'Arab
3 nights
December 12, 1863
(caravanserai, two-
AD.-Rajab i, 1280
story, near house
A.H.
Lawh-i-Hajj I
of 'Izzat-Aqa)
Length of stay: 4
years, 8 months, 22
days.
" ii
Length of overland
Kitab-i-Badi ;
2. House in Muradiyyih
1 week
journey from Con-
Suriy-i-Muluk
quarter, near Tak-
stantinople to Adri-
(Tablet of the
yiy-i-Mawlavi
anople: 12 days.
Kings)
Departure from Adri-
3 . House in Muradiyyih
6 months
anople on Wednes-
Suriy-i-Amr
quarter, near house
day, August 12,
Suriy-i-Damm
2
1868 A.D.-Rabi-
Alvah-i-Laylatu'l-
4. Khaniy-i-Amru'llah
Vth-T_hani 22,
Quds
(several stories,
1285 A,H.
Mun&jathay-i- Siyam
near Sultan-Salim
(Prayers for Fast-
Mosque)
Lawh-i-Sayyh
5. House of Rift Big
1 year
454
THE BAHA'f WORLD
E. ADRIANOPLE continued
Works Revealed Dur- ing This Period
Houses Occupied Dur- ing This Period
Duration
Lawh-i-Napulyun I (First Tablet to Napoleon III)
Lawh-i-Sultan (Tablet to the Shah of Persia) Lawh-i-Nuqtih
6. House of Amru'llah (3 -story. North of Sultan - Salim Mosque) 7. House of 'Izzat- Aqa
3 months? 11 months
1. Uzun-Kupri
2. Kashanih (arrived about noon. Lawh-i-Ra'is (Tablet of Ra'is) was revealed
in this place)
3. Gallipoli (length of journey from Adrianople to Gallipoli about 4 days)
(after a few days' stay sailed before noon in Austrian steamer for Alexandria, Egypt)
4. Madelli (arrived about sunset left at night)
5. Smyrna (stayed 2 days, left at night)
6. Alexandria (arrived in the morning, transshipped and left at night for Haifa)
7. Port Said (arrived morning, left the same day at night)
8. Jaffa (left at midnight)
9. Haifa (arrived in the morning, landed and after a few hours left on a sailing
vessel for 'Akka)
F. 'AKKA
Works Revealed Dur- ing This Period
Houses Occupied Dur- ing This Period
Duration
arrival on Monday,
Kitab-i-Aqdas
1. Barracks
2 years, 2
August 31, A.D.
Lawh-i-Napulyun II
months,
1868-Jamadiyu'l-
(Second Tablet to
5 days
Avval 12, 1285
Napoleon III)
A.H.
Lawh-i-Malikih
2. House of Malik
3 months
(Tablet to Queen
3. House of Rabnh
^
Victoria)
Purest Branch died on
Lawh - i - Malik - i- Rus
4. House of Mansur
2 or 3
Thursday, June 23,
(Tablet to the
months
1870 A.D.-Rabi'-
Czar)
u'1-Avval 23, 1287
Suriy-i-Haykal
5. House of 'Abbiid
A.H.
Lawh-i-Burhan
(where Kitab-i-
Lawh-i-Ru'ya
Aqdas was re-
Lawh-i-Ibn-i-Dhi'b
vealed)
(Epistle to Son of
6. Mazra'ih
the Wolf)
Passed away May 29,
Lawh-i-Pap
7. Qasr
1892 A.D.
(Tablet to the
(Mansion, where
Pope)
He passed away)
,
Baha'i Youth Conference of Poona, India, March 22, 1938.
455
YOUTH ACTIVITIES THROUGHOUT THE BAHA'I WORLD
THE WORLD ACTIVITIES OF BAHA'f YOUTH APRIL, 1936-APRIL, 1938
BY MARION HOLLEY
I. INTRODUCTION
"This New World Order, whose promise is enshrined in the Revelation of Bahd'u'lldh . . . involves no less than the complete unification of the entire human race." l
I
T IS difficult for any young Baha'i to re- member the events of the past two years apart from the Guardian. No other period of Baha'i history seems so connected with him, so much in debt at each turn for his guidance and vision. Not as a result of hero-worship, but through plain honesty alone, this debt must be acknowledged and its sources traced in any survey of achieve- ment for the years 1936-1938. For the es- sence of that achievement was surely the sud- den understanding of our Faith as fact not hope, not ideals for Utopia but citizenship in a live community, the appearance of which marked this earth's coming of age.
The impact of a potent pamphlet, "The Unfoldment of World Civilization," written in March, 1936, produced this vitalizing effect. The oneness of man; the abolition of prejudices of race, class, and religion; the hope for the Most Great Peace fragments of belief before by the electric shock of the Guardian's words were at once crystallized into a whole man, a citizen of the world, no less. Every young Baha'i tingled with the experience, and as his consciousness grew clear, he knew himself transferred instan- taneously and irrevocably to a higher level of social and individual conduct. What a goal, what an assurance, what power became his from that moment! Thus by a few words did the Guardian consolidate a world com- munity and every Baha'i, young or old, as- sumed his place in it.
"Conscious of their high calling, confident in the society-building power which their Faith possesses, they press forward, unde- terred and undismayed, in their efforts to fashion and perfect the necessary instruments wherein the embryonic * World Order of Baha'u'llah can mature and develop." 2
But this clarification, swift and dramatic as it was, constituted only an introduction. There followed countless letters to individ- uals and great statements of policy to the National Assemblies, which strengthened and made more tangible the first vision. World citizenship, young Baha'is came to under- stand, required not a verbal loyalty but pro- found and far-reaching change of action. Distinction! Here was the keynote. In a civilization ridden by mounting passions, strife and hatred between economic classes, barbaric war among nations and political alignments, cruel neglect of human need, and a tragic inquietude of spirit Baha'is were called to faithful practice of the love of God and man.
Professor Jan Huizinga of Leyden Uni- versity had written in 1936: "We are living in a demented world. And we know it. Everywhere there are doubts as to the solidity of our social structure, vague fears of the imminent future, a feeling that our civiliza- tion is on the way to ruin. They are not
1 Shoghi Effendi, "The Unfoldment of World Civi- li?ation," p. 2.
2 I bid., p. 35.
456
The Baha'i Temple at Wilmette, Illinois, U. S. A., viewed from Lake Michigan.
458
THE BAHA'f WORLD
merely the shapeless anxieties which beset us in the small hours of the night when the flame of life burns low. They are consid- ered expectations founded on observation and judgment of an overwhelming multitude of facts." 3
These facts Baha'is were not encouraged to deny. The Guardian himself faced them; he analyzed their causes and prepared the followers of Baha'u'llah for their culmina- tion in "a period of intense turmoil and wide- spread suffering" which would "proclaim alike the death-pangs of the old order and the birth-pangs of the new." * But most pertinent, he drew with clarity the outlines of that modern man who, alone, should have fortitude to withstand the turmoil and con- struct the coming civilization. That he would be a different man from the one in the streets every young Baha'i was compelled to admit. "I desire for you distinction," 'Abdu'1-Baha had said many years earlier. At last such distinction had become a prime requisite, if the Faith for which so many sacrifices had already been made was to move triumphantly forward.
But what kind of distinction? Basically, of course, it rests on a quickening of the blood and bone of the individual; it consists in new energy based on spiritual confidence and ideal, in what the religious have called rebirth, a transformation which results only from the influence of the Manifestation of God. The "task of converting satanic strength into heavenly power is one that We have been empowered to accomplish," Baha'- u'llah proclaimed. 5 A life lacking such transformation is certainly not yet of Him.
Shoghi Effendi wrote to this point in sev- eral letters, from which the following ex- cerpts are made: "How to attain spirituality is indeed a question to which every young man and woman must sooner or later try to find a satisfactory answer. It is precisely be- cause no such satisfactory answer has been given or found, that the modern youth finds itself bewildered, and is being consequently carried away by the materialistic forces that are so powerfully undermining the founda- tions of man's moral and spiritual life. . . ." 6 "... The dangers facing the modern youth are becoming increasingly grave, and call for immediate solution. But, as experience clearly
shows, the remedy to this truly sad and per- plexing situation is not to be found in tradi- tional and ecclesiastical religion. . . . What can control youth and save it from the pit- falls of the crass materialism of the age is the power of a genuine, constructive and living Faith such as the one revealed to the world by Baha'u'llah. Religion, as in the past, is still the world's sole hope, but not that form of religion which our ecclesiastical leaders strive vainly to preach. Divorced from true religion, morals lose their effectiveness and cease to guide and control man's individual and social life. But when true religion is combined with true ethics, then moral prog- ress becomes a possibility and not a mere ideal. The need of our modern youth is for such a type of ethics founded on pure reli- gious faith." 7
The past two years have seen the issuance of a clear challenge to Baha'i youth to prove the faith which is undoubtedly theirs in every moment of their lives. Shoghi Effendi has also announced that certain of Baha'- u'llah's laws must now be universally ap- plied, i.e., prayer, fasting, monogamy, the consent of the parents in marriage, and ab- staining from alcohol.
Perhaps to contemporary society, how- ever, the most arresting points of distinction are the obedience to government and the so- lution of all group problems through consul- tation. A Baha'i is one whose method must accord with his goal, and his goal is the soli- darity of men. Almost every other modern technique of social change acts through pres- sure groups, strikes, opposition, and refusal to cooperate* This profound variance of method creates for the young Baha'i innum- erable problems of relationship in his occu- pation, to his country if at war, with groups working for world peace or economic reor- ganization, and most acutely with his gov- ernment if its policy is suppression of his beliefs or Faith.
3 "In the Shadow of Tomorrow," quoted in World Order, August, 1937, p. 194.
4 "Unfoldment of World Civilization," pp. 8-9.
5 "Gleanings from the Writings of Baha'u'llah," p. 200.
8 Through his secretary, December 8, 1935. Baha'i News, No. 102, p. 3.
7 Through his secretary, April 17, 1936. Baht'i News, No. 104, p. 1.
BAHA'i YOUTH ACTIVITIES
459
Each year a Baha'i youth must increase in tact, patience, deeper wisdom, above all in a love of man and God which no opposition, however persistent, can shake. While his aim is the Most Great Peace, he is no pacifist. "Non-cooperation is too passive a philosophy to become an effective way for social re- construction." 8 Pledged to the use of jus- tice in every situation, he may not resort to forceful means for its accomplishment. "The Baha'is ... are advised to avoid, as much as they can, getting mixed in labor strikes and troubles, and particularly to desist from all acts of physical violence which indeed run counter to the very spirit of the Cause." 9 Although his world view precludes a fervid nationalism, he is constantly in mind of Baha'u'llah's instruction: "In every country or government where any of this community reside, they must behave toward that gov- ernment with faithfulness, trustfulness and truthfulness." 10
One further policy remains. For Baha'i youth it means a careful attention to voca- tion, perhaps an organized research, un- doubtedly in this period of world depression, arduous effort. ". . . Idle people who lack the desire to work can have no place in the new World Order. . . . Every individual, no matter how handicapped and limited he may be, is under the obligation of engaging in some work or profession, for work, specially when performed in the spirit of service, is according to Baha'u'llah 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 pur- pose for us in this world." n
Such are the requirements of Baha'i dis- tinction! That youth who dedicates himself to the standard, whose resolution to attain it remains firm, and whose enthusiasm never diminishes, becomes then equal to his part in the great "building process ... to which the life of the world-wide Baha'i Com- munity is wholly consecrated." 12
American youth have a specific role to fulfill in this process, first enunciated by the Guardian to the Annual Convention of 1936 in an historic message. "Would to God," he cabled, "every State within American Re- public and every Republic in American con- tinent might ere termination this glorious
century embrace light Faith of Baha'u'llah and establish structural basis of His World Order." The plan for such gigantic achieve- ment is contained in the Teaching Tablets of 'Abdu'1-Baha. Here are found the objec- tives each one must strive to reach by 1944. With the establishment of this goal, Shoghi Effendi truly released a spiritual dynamic in the heart of the American continent which is stirring into fire the ardor of every young Baha'i.
But even as the Guardian disclosed a task of heroic proportion, he rewarded our effort in advance. The period of this survey was crowned by an event so joyous, so intimately connected with Baha'i youth that the re- sponse to it can never be couched in words. By his marriage, an "inestimable honor (was) conferred upon (the) handmaid of Baha'u'llah, Ruhiyyih Khanum, Miss Mary Maxwell." 18
To young Baha'is, Ruhiyyih Khanum rep- resented the peak of distinction, of loyalty to the letter and spirit of the Faith, of de- votion to its beloved Guardian. Her services as a member of the first American Youth Committee, her stirring eloquence as a teacher, the moving power with which she had spoken of the Dawn-Breakers in the ses- sions at Green Acre and Louhelen, her subse- quent travels in Europe and especially her superb work in Germany, had aroused in her contemporaries warm admiration. When through her the American believers acquired a "tie vitally binding them" to the institu- tion of Guardianship, symbolizing for all time the union of the East and West, the hearts of her co-workers were touched by emotions of the deepest gratitude and love. Although the full significance of the event could never be appreciated, they knew that Ruhiyyih Khanum had set another standard of virtue, that in her life she must now achieve an unprecedented sacrifice.
And they resolved to follow her in this path, to the limit of their abilities.
8 Shoghi Effendi to Helen Bishop, November 21, 1935.
9 Shoghi Effendi to Bernard B. Gottlieb, June 30, 1937.
10 "Bahi'i Scriptures," par. 74.
11 Shoghi Effendi through his secretary, March 22, 1937. Bahd'i News, No. 108, p. 1,
12 "Unfoldment of World Civilization," p. 35. 18 Cablegram, Babd'f News, No. 107, p. 1. ,
460
BAHA'f YOUTH ACTIVITIES
461
II. THE AMERICAS
ff . . . An inescapable, well-nigh staggering responsibility rests on America, its one chief remaining citadel." M
Since its first appointment in 1933, th? Youth Committee of America has supported a responsibility, not only for the progress of the Faith in the United States and Canada, but throughout tne Baha'i world. This was a result of the Guardian's explicit instruc- tion, and each year has brought a more effec- tive effort, a sounder consolidation of the "international body of active young Baha'i men and women . . ." Partly because of the Committee and its careful planning, but more than all because of the wholehearted re- sponse of local groups, Baha'i youth around the world have achieved a" unity, vitality, and intelligence which did not -exist before 1933. 15
The status of youth activities in America is numerically shown in a survey made dur- ing the summer of 1937. Sixty-eight com- munities reported. Of these, twenty-eight had youth committees, forty-four organized youth groups, and nine others had one or a few interested youth. The total number of young people studying the Baha'i Faith was six hundred and twenty-one, of whom three hundred and thirty-four were Baha'is.
The National Youth Committee itself re- flected the new interest in a marked increase of function. Extended business meetings were held during 1937 at the Louhelen and Green Acre Summer Schools, which most of the members were able to attend. Six gen- eral letters were addressed to young Baha'is through the columns of Baha'i News and Bahd'i Youth, and the latter publication was enlarged in size and circulation to become the chief medium for local and international work. A correspondence bureau was set up as a new Committee function, with two sec- retaries responsible for Asia and Europe. The World Baha'i Youth Symposiums were scheduled annually, as a concerted proof of Baha'i unity. Youth Sessions at the Summer Schools continued to develop in importance. A plan was adopted for intensive study days during five months of 1937-38, "to deepen and widen the range of our knowledge." Effort was continuously exerted to obtain registration of those young people who de-
sired to become Baha'is. upon reaching the age of twenty-one. In addition to such, na- tional activities, local groups reported a wealth of original and sustained programs, through which the circle of Baha'i influence was steadily widened during these two years. In a letter to the National Committee, un- der date of July 28, 1937, Shoghi Effendi again renewed his hopes' for it in these words: "He would urge you not to spare any effort in the discharge of the responsibilities and obligations that have been laid on your shoul- ders for the initiation, organization and con- duct of Baha'i youth work. It is your duty to continually remind the Baha'i youth of America to cling steadfastly to the ideals in- culcated in the Teachings, and to give them the full scope, encouragement and guidance they require for the application of these ideals not only in their own limited circle but in the larger world outside."
A point by point consideration of activi- ties follows:
A. BAHA'I' YOUTH This quarterly, which at the beginning was no more than a mimeo- graphed bulletin, has become a significant "conference ground," a source of interna- tional communication, an organ representa- tive of the best thought and planning of Baha'i youth. In 1936 editorial and business responsibilities were separated, and in the fall of 1937 the publication was moved to New York City, with an increase to sixteen pages and one thousand copies each quarter. Its material, from March, 1936, to October, 1937, was diversified, including editorials and general articles from twenty-one young authors, letters from the Guardian, verse, suggestions for study, international news, general letters from the Youth Committee, and announcements. The study suggestions are worth noting: a list of books for three types of students, eight outlines for Sym- posium discussions, a bibliography on consul- tation, "Some Definitions," "Root Principles of the Baha'i Faith," and a "Self -Inventory
14 Cablegram from Shoghi Effendi to the National Assembly, August 4, 1937.
15 For comparison sec previous surveys of youth ac- tivities in Babf! World, Vol. V and Vol. VI.
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THE BAHA'f WORLD
Sheet." Doubtless the most important arti- cles published were two by Ruhiyyih Khanum, written by her just prior to the Guardian's marriage, descriptive of Haifa and the Holy Shrine. (June and October, 1937.)
B. INTERNATIONAL BUREAU As the busi-
ness of the Youth Committee grew, it be- came apparent that some division of secre- tarial work would have to be made, and thus in 1936 an international secretary was ap- pointed. This action received the hearty ap- proval of Shoghi Effendi, who wrote on November 21, 1936, establishing the Bu- reau's policy as follows: "He firmly believes that it is high time for young Baha'i men and women in every land to get in close and constant touch with each other's activities, and to develop the necessary medium where- by they can acquire a common and powerful consciousness of the responsibilities and duties that have been laid upon their shoul- ders as builders of the New World Order of Baha'u'lUh. The formation of a Bureau for international Baha'i Youth work is, there- fore, a most timely suggestion, and one which the Guardian confidently believes will awaken wide response throughout the entire Baha'i world. The Baha'i youth is in need of a common basis for cooperation and of an organ for the direction and expansion of its activities, and for the promotion and appli- cation among its members of the highest and noblest ideals upheld by the Cause. May your meritorious endeavors in this connec- tion yield the most satisfactory results. In your general communications to the Baha'i youth, the Guardian wishes you to lay special emphasis on the Baha'i teaching of the One- ness of Mankind which, as you certainly know, is the distinctive feature of the Reve- lation of Bahi'u'llah." (Through his secre- tary to Tahirih K. Mann).
Upon recommendation of the Committee to the National Spiritual Assembly, nine as- sociate members were then appointed to represent the following nations: England, Germany, France, South Australia, India, Palestine, Egypt, 'Iraq, and frn. 16 These members were helpful in distributing to young Baha'is in their areas the information sent out by the international secretary.
During 1936-37 four general letters were
addressed to some sixty Baha'is abroad. In addition, a large correspondence was devel- oped with Baha'i youth in more than a dozen countries. The work progressed so rapidly that it was necessary to designate a second international secretary for 1937-38. Thus the future of world-wide communication, upon which real solidarity must depend, was adequately ensured.
C. WORLD BAHA'I YOUTH SYMPOSIUMS The second annual celebration by Baha'i youth, acting simultaneously throughout the world, was held on March 7, 1937, under the general theme "Religion A Way of Civil- ization." Careful preliminary work was done by the American National Committee in preparing publicity, circularizing local youth groups, and providing a series of out- lines for discussion of the eight sub-topics chosen, (i.e., True Religion, America and the Most Great Peace, Science and Religion, World Economics, Paths of Unity, The Meaning of World Order, Baha'i Youth and the World Today, Humanity's Coming of Age.) Most of the January, 1937, issue of Bahd'i youth was devoted to these plans, and the March issue was especially edited for public distribution. In the Eastern and Cen- tral areas of the United States, regional con- ferences were held in preparation, and sev- eral communities were able to arrange radio broadcasts of their symposiums.
Measured numerically, the success of these meetings eclipsed the first year's effort for eighteen American conferences were held, plus eleven others in Germany, India, Eng- land, Hungary, 'Iraq, and Iran. Audiences in Chicago, Milwaukee, New York, Teaneck and Karachi were estimated as between one and three hundred persons. It is especially interesting that five of the conferences were held in Germany (Heidelberg, Stuttgart, Esslingen, Goppingen, and Karlsruhe), un- doubtedly due to the stimulation of the Na- tional Youth Committee first appointed in the summer of 1936. This significant nation- al effort on the part of German youth came only shortly before the official proscription of the Baha'i Faith by that country.
16 Appointees were Dorothy Cansdale, Friedrich Macco, M. Hakim, Bertram Dewing, Sohrab Bahmani, Massoud Rassikh, Mustafa Kamil, Jamil I. Baghdadi, and Haji Mirza Bozork Afnan Aalaaie.
BAHA'i YOUTH ACTIVITIES
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The support of the Guardian was enlisted by a cablegram sent on March seventh, as follows: "Youth Committee reports twenty- four symposiums March seventh in five countries pledging continued loyalty by public presentation Faith. Request prayers confirmation." To this he replied: "De- lighted. Assure Youth Committee fervent prayers. Deepest loving appreciation." Later a scrapbook record of the symposiums, including signed letters from the Baha'i youth at each one, was sent to Shoghi Effendi.
One young Baha'i aptly summarized the significance of these meetings: "Our feeling of unity was strengthened through working together on this project, and we gained a much greater realization of the scope of this wonderful Faith."
At this writing plans are in motion for the third annual series of Symposiums, scheduled for February 27, 1938. Using as a general theme "Humanity's Coming of Age," the National Youth Committee has suggested nine topics, embracing in scope both personal and social applications of the Baha'i Faith. (These are: Dawn-Breakers, Changing Hu- man Nature, Portals to Freedom, Creative Living, Why Be Religious?, World Order Not Utopia, World Citizenship, The World An Organism, Peace Realists.)
Every method is being utilized to reach young Baha'is in all parts of the world, not only through the columns of Baha'i Youth, but by a series of four general letters to be mailed to two hundred international ad- dresses.
D. SUMMER SCHOOLS
One of the most remarkable developments in America has been the interest of young people in the three Summer Schools, their successful promotion of Youth Sessions at Green Acre and Louhelen, the constant in- crease of attendance, especially of non- Baha'is, and the penetration to local com- munities of a compelling enthusiasm born through these efforts.
Shoghi Effendi has recognized these values in several letters of reply to the greetings sent by Youth Sessions, fn 1937 he wrote of "the remarkable spirit of enthusiasm, of fel- lowship and of united and constructive serv- ice that animated the Baha'i Youth Week at the Green Acre Summer School." 17 That
same summer he stated what is doubtless the paramount object of every like Session, "that the spirit engendered by that meeting will be so deeply infused into the hearts of all the attendants as to stimulate them to rededicate themselves afresh to their sacred task of spreading the Teachings among their fellow- youth throughout the American Conti- nent." 18
A major part of the following material is quoted from official reports of the Schools, published in Bahd'i Youth for October, 1936 and 1937.
1. GREEN ACRE YOUTH SESSION
Prior to 1936 no more than a week-end conference had been scheduled for Baha'i youth at Green Acre. But by decision of the National Spiritual Assembly, the first week of August, 1936, was specified for the Youth Session and a Committee was appointed to arrange it. This enterprise was supported by over thirty young people and was thus re- peated during the same week in 1937.
"Sixty-five young people attended Green Acre's second annual Youth Week. This was almost double the number of last year. But, figures cannot do justice to a week spent in study of the World Order of Baha'u'llah, and in the fellowship of Baha'is gathered at historic Green Acre.
"The opening Sunday program consisted of a feast in the afternoon held at the new study hall by the Eliot Assembly. In the evening, Marion Holley of Pasadena, Cali- fornia, formerly secretary of the National Youth Committee, spoke to a large audience.
"On the week days devotions were held from 9:15 to 9:30, after which a forty-five minute forum was held. The forum topics were: Changing Human Personality, Baha'i Marriage, Economics and the Baha'i Teach- ings, Understanding Current Events, and Moral Aspects of the Baha'i Teachings.
"Mr. Horace Holley conducted the class on Administration, which began each day at 10:30. An introductory talk on some phase of the Administrative Order was followed by open-forum discussion until noon.
17 To the National Youth Committee, September 7, 1937.
18 To the National Youth Committee regarding Louhelen, July 28, 1937.
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"Several beach parties were held after- noons during the week. Tuesday afternoon Mr. Schopflocher read his notes from Haifa. Wednesday afternoon was given over to a consideration of the recent cablegrams re- ceived from the Guardian. Mr. Quigley of New York conducted the discussion and then introduced Mrs. Mabel Ives, who led a discussion on methods of pioneer teach- ing. ...
"The highlight of the whole week came on Saturday evening, when about one hundred young people from Eliot and surrounding communities were guests at a supper-dance. The members of the National Youth Com- mittee were introduced by Toastmaster Quigley. Several musical numbers and a skit followed. Marion Holley spoke on 'The Next Great American Frontier, Prejudice' which must be conquered by this generation. Dancing until midnight followed the supper. "That this social event had created a great feeling of friendliness for the Baha'is among many young people in the vicinity of Eliot was shown by the way they kept returning to Green Acre in the weeks following." 19
2. LOUHELEN YOUTH SESSION
Louhelen has set the example from the first in its Youth Session. Beginning in 1934 with an attendance of twenty-seven youth, its en- rollment advanced in 1935 to fifty-seven, in 1936 to eighty- two, and to ninety-six in 1937, past which point present facilities will not permit it to go. Each year the Summer School Program Committee has appointed a youth committee to share responsibility in planning, the members of which have usu- ally lived in one area, (i.e., Chicago in 1936, Lima in 1937). These young members have directed not only the program of study and recreation, but have worked out a system of self-government, much needed for a confer- ence of this size.
Excerpts from official reports follow: "The program (June 22-26, 1936) was opened each day with a devotional meeting in which selections from the Sacred writings were read by various members of the young people. This was followed by three courses conducted, respectively, by Prof. Stanwood Cobb on 'Security for a Failing World,' and 'Islam,' Prof. Glenn Shook on 'Comparative
Religions/ 'Administrative Order,' and Mrs. Dorothy Baker on The Baha'i Life.'
"A forum was conducted by the young people every afternoon. The following sub- jects were discussed at these meetings: the matter of registration with the Local Spir- itual Assembly of all young Baha'is who in- tend to become voting members at the age of twenty-one; the position of Baha'is in time of war; the social life of young Baha'is; and methods of spreading the Faith.
"The remainder of the day was given over to recreation. The young people found opportunity to visit informally with one another and with the teachers who sympa- thetically joined in all the youth activi- ties." 20
"With eighty-two young people and nu- merous counsellors and teachers registered, the Youth Session at Louhelen Summer School, June 27 to July 1, 1937, was emi- nently successful.
"The National Youth Committee met during the Session, giving inspiration and ideas to the group. Members came from as far away as California and Montreal, Can- ada.
"The forum style classes, which followed morning devotions and lasted until noon, were conducted in a manner that often evoked comments from the floor. Willard McKay's lectures on the New World Order and the series of talks on the Baha'i Life, given by Kenneth Christian, Mr. and Mrs. Emeric Sala, and Marion Holley, in several instances furnished material for use in the afternoon open forum. Twice it was neces- sary to hold extra discussion groups in the late afternoon. Classes always lasted far over dismissal time.
"During the second morning hour there were two classes, advanced and elementary. Miss Garreta Busey conducted the advanced class on the Dispensation of BahdVllah, while Annamarie Kunz and Margaret Kunz jointly led the elementary group in the his- tory and principles of the Cause. . . .
"With all the fun, the atmosphere was not frivolous but gave promise of greater youth activities, as individuals left Louhelen
"B&fY Youth, Vol. Ill, No. 3, page 14. ., Vol. II, No. 3, p. 12.
BAHA'I YOUTH ACTIVITIES
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with a greater understanding of the Teach- ings and a deeper determination to serve the Cause." 21
3. GEYSERVILLE SUMMER SCHOOL
"Geyserville Summer School has never yet sponsored a Youth Session, and it is doubtful whether it will, so successfully have the young Baha'is adapted their activities to the life of the regular sessions. When in the fu- ture, Geyserville and all of the Baha'i Schools have attained their maturity as real universi- ties of the new world, it may be that a spe- cialization of program will result in classes for those of various ages. It is interesting, however, to dally with the thought that a Baha'i university may be so original in design that it will function, perhaps, as an expres- sion of Baha'i community life, all-embracing of those groups which make up a normal community. Of these, adult Baha'is, young Baha'is and Baha'i children are equally im- portant.
"In the ten years since the inception of Geyserville Summer School, young Baha'is have assumed an ever-increasing role and have made a growing contribution to the program. Actually, these ten years have seen the development of one generation of youth which has taken its place in adult life. An- other generation, from five to ten years younger, now officially denotes itself as the Youth Group. While immediately behind it, pressing into genuine and conscious ac- tion, comes a third generation which, al- though organized as the Children's Class, is already competent to teach the Cause. It is this constant pressure of the age-groups up- ward which brings to the Baha'i Faith fresh vigor and incentive, and the trend was par- ticularly noticeable this year in Geyserville, since each group made its own outstanding contribution to the sessions.
"Each morning the regular lectures were attended by the young Baha'is who then met in a discussion group immediately after lunch to study and assimilate these talks. About twenty-five youth joined in this procedure, inviting to assist them various adult coun- sellors. In addition, each day was devoted to the consideration of certain questions most commonly asked by young people. A differ- ent member of the group led the discussion
at every meeting. These typical questions have been compiled and should be found use- ful in Baha'i youth groups throughout the country.
"The young Baha'is were especially suc- cessful this year in creating enthusiasm among local Geyserville youth, who not only joined in the recreation, including daily swimming and dancing in the new Baha'i Hall twice a week, but came regularly to meetings, even buying their own litera- ture. . . .
"The spirit of Geyserville is one not to be forgotten, and brings a constant inspiration to the daily actions of those who are priv- ileged to participate. Surely the fine coop- eration which exists between young and old should be fully credited, for thereby the School is enriched, its sessions diversified, and its community life given a reality which is wholesome and beautiful. Thus does Baha'- u'llah create His new society!" 22
Again in 1937 (July 3-18), Baha'i yoiith of the western region met with the regular session, participating in the adult classes and discussions. Certain specific activities were, however, developed by a youth committee for the fourteen young Baha'is. These in- cluded three round-tables per week, two public meetings presenting a symposium of young speakers, and a program for the an- nual High Jinks.
E. STUDY DAYS A new departure in con- centrated study was suggested to local groups for their 1937-38 programs. The National Committee, believing that "to pre- pare ourselves thoroughly for life in the Baha'i community and for youth work and effective teaching, we must have much more than a mere surface knowledge of the Baha'i Faith," developed outlines and references for five study days. Subjects included "Baha'i a Spiritual Being," "Baha'i Theory of Knowledge," "Baha'i the Activist," "Ba- ha'i the Realist," and "Baha'i History." 28
F. OTHER OUTSTANDING WORK So diverse have become the interests of young Ameri- can believers that a detailed account is no longer possible in a survey of this nature. There are a few projects, however, to enu-
21 //</., Vol. Ill, No. 3, pp. 13-14. ., Vol. II, No. 3, pp. 12-13. News, No. 110, p. 6.
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BAHA'f YOUTH ACTIVITIES
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merate which may stimulate further orig- inality in teaching methods.
Foremost are several achievements by Baha'i university students. A number of these, studying at the University of Illinois in Urbana, in 1936-37 organized their study group as an official University activity. Their picture appeared in the college year book, The llliOy together with the names of officers and faculty advisors. As a consequence, this youth group received much favorable notice, opportunities to present the Cause to stu- dents developed, and cooperation was offered to such other organizations as the Campus Peace Committee. In the following year the group took Under consideration the establish- ment of a credit-course in the University curriculum dealing with the Baha'i Faith. Although no immediate result could be an- ticipated, the Urbana Baha'i youth have dem- onstrated the possibility of official university action, and are undoubtedly first in the field.
At Syracuse University, Joseph McK. Noyes, with the backing of two other Baha'i students, wrote an open letter which was published in the college newspaper on Feb- ruary 23, 1937, under the title, "Baha'i Movement." The letter grew out of campus discussion on world peace and set forth the Baha'i attitudes and program, inviting fur- ther investigation. This small group of students also sponsored several luncheon meetings for Baha'i speakers of note. At Syracuse University, also, a Baha'i is invited each year to outline the Teachings to the class in comparative religions, under Pro- fessor Piper.
Such an exposition was also made for a similar class at Scripps College, Claremont, California, in the spring of 1937.
Young Baha'is of Wilmette have recently begun informal meetings for students resi- dent at International House, the University of Chicago.
Thus throughout the country Baha'is are beginning to introduce the Faith to univer- sity students and professors. It is a branch of public teaching which deserves increasing emphasis in the next years.
No youth have made greater strides through cooperation with other youth groups than the Montreal Baha'is. It is felt
that their report of a conference in 1936 merits full publication. Delegates were again sent to the Montreal Youth Congress of May, 1937, with similar results.
"The problems confronting youth today, problems of war and peace, employment and unemployment, and the proper educa- tion required to fit young people for world citizenship, are creating a unity which promises to surmount political and religious barriers. In practically every country youth is arising in a sincere effort to uproot the throttling weeds of universal greed, hatred and fear which threaten to strangle the flow of the precious life blood of true civilization.
"One such effort crystallized in a Youth Congress which was held in Montreal in May, with delegates representing fifty thou- sand young people of the city from one hun- dred and thirty-five different groups. Two delegates and two observers were sent from the Baha'i Youth Group.
"The Baha'is found the opinions expressed and the spirit of unity maintained in com- plete harmony with their own Teachings. It was an invaluable opportunity to contact many young people, intelligent and open- minded, and to express in a broad way the universal principles of Baha'u'llah, interject- ing into the discussions and resolutions the Baha'i spirit and thought. Two suggestions made by Bahd'i delegates were applauded and adopted. One delegate recommended a Negro representative for the central Board of Council. Another, in speaking to a motion which condemned the policies of three ag- gressive nations, asked for a broader, more universal view of the question which would understand and remove causes rather than condemn their effects. It was suggested that, since the whole world-wide society of nations, composed of but one human race, is a single organism bound together by ties of trade, industry and transportation, no unit should be condemned as all are equally guilty in permitting these causes to exist. The mo- tion was dropped. Another motion was en- larged by a Baha'i to include an interchange of delegates among the groups represented, that all might have a greater opportunity to appreciate and learn of other points of view.
"The part played by the Baha'is was rela- tively small but as each delegate was required
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THE BAHA'f WORLD
Interior of the new Baha'i Hall recently erected on the property of the Geyservillc Baha'i Summer School in California, U. S. A.
to give the name of the group he represented, it was a splendid chance for indirect teach- ing work. Nor will the many contacts established be lost, for the Baha'i Youth Group of Montreal is already making plans to invite members of the Congress to speak on its platform." 24
A Christmas teaching conference has be- come almost an institution for the young Baha'is of the Eastern States. Their second two-day meeting was held on December 26- 27, 1936, in New York City, with delegates from seven other cities in attendance. It was an occasion for a thorough interchange of viewpoint, and on Sunday afternoon, the regular public meeting was conducted by visiting Baha'i youth.
G. REGISTRATION OF BAHA'f YOUTH In
July, 1936, the Youth Committee reported a statement adopted by the National Spiritual Assembly, relative to registration with local Assemblies. The text of the statement fol- lows, together with certain comments from the original article:
" * Young people between the ages of fif- teen and twenty-one, whether children of Baha'is or not, may record with their local
Assembly their intention of becoming mem- bers of the community on reaching the vot- ing age, and thereby receive the privilege of attending Nineteen Day Feasts and other Baha'i meetings, but without the privilege of voting. They may read selections in the spiritual program of the Nineteen Day Feast but not serve as chairman of that program. If matters affecting Baha'i youth are under discussion they may report their views on the subject. They may also be appointed as members of local youth committees by the Spiritual Assemblies. Children of Baha'i parents do not receive this privilege auto- matically but must make the same declara- tion of intention as other young people. Baha'i parents are not to coerce their chil- dren to make this declaration, but are ex- pected to point out to their children the im- portance of voluntarily associating them- selves with the Baha'i Faith.'
"Although this ruling has been in effect, in briefer form, for more than a year, Baha'i youth have neglected to obey it, nor have the local Assemblies given it that emphasis which it merits. . . .
"Baha'u'llah has said in the appendix to
2 *Baba'i Youth, Vol. II, No. 2, pp. 10-11,
BAHA'f YOUTH ACTIVITIES
469
His Book of Laws that 'the age of maturity is in the fifteenth year; women and men are alike in this respect.' Thus at the age of fifteen, every young believer who is pledged in his heart to the Faith of Baha'u'llah, should assume those responsibilities and duties which He has enjoined. At that age the observance of prayer and fasting is called for; and in its ruling on registration, the Na- tional Assembly has made it possible for Baha'i youth to partake in a most important institution of community life the Nineteen Day Feast. Just as no serious adult Baha'i can neglect this right to vote or overlook the varied duties of citizenship in the Adminis- tration, so no young Baha'i can call himself by that name and neglect to register form- ally with his Assembly.
"At this important time, when the Cause stands upon the threshold of a great new- drive, of an effort in teaching unexcelled* even by our illustrious predecessors; when the gigantic challenge of establishing this Faith in every State and every Republic in America has just been thrown to us; and when as young Baha'is we have just received a special message from the Guardian to Vin- dicate* through 'our words and deeds' the power we have gained from Baha'u'llah, surely there is no one of us who will delay in fulfilling the National Assembly's re- quest." 25
The message of Shoghi Effendi, to which the above article refers, was addressed to "The Twenty-Eighth Annual Convention,
Baha'i Youth," on May 21st, 1936. It em- bodied a call which he had never more forc- ibly put. To close this section with his words is to epitomize the profoundest hopes of the American Baha'i youth, and to open the prospect of that future they and their fellows aspire to win.
". . . In these days of universal affliction, of widespread disillusionment and discontent, the eyes of jthe entire Baha'i world are di- rected towards the activities which the Ba- ha'i youth are initiating in various countries with the view of hastening the unfoldment of the Divine Plan. Their hopes for a better and saner world center chiefly in you who have been called upon to vindicate through both your words and deeds those verities which alone can effectively establish unity and peace in the world.
'"Jo achieve this truly gigantic task the Baha'i youth throughout the world must not only strive to spread the knowledge of the Teachings, but also and above all to live them as completely as circumstances permit. They should attract people to the Cause not so much through the exposition of its prin- ciples and teachings but through the power of their individual lives. The Baha'i youth must indeed exemplify through their lives, both as individuals and as conscious and ac- tive members of the Baha'i community, the purity, the effectiveness and sublime charac- ter of their Faith. They can teach best when they live up to the standard inculcated by Baha'u'llah." 2G
III. EUROPE AND ASIA
t( The whole of mankind is groaning, is dying to be led to unity, and to terminate its age- long martyrdom" ~ 7
Europe, for centuries the center of life to civilized nations, has in our own times be- come a mother of death. The energies of her concentrated peoples, so various and fecund, are directed with intense devotion to self- destruction, unnatural as it is deadly. It is as if, bent upon suicide, Europe had agreed to consummate it with bravado, with drums and goose-step, passion and parade, suave night attack and diplomatic gesture. The certainty of tragedy is guaranteed in every war office, its swift beauty in the fleets of stream-lined bombers. What madness, one
wonders, has bitten her peoples, what incur- able convulsion has seized and separated them? How shall the world be immunized against this virulence?
It is neither valor nor sense to ignore the real terror of the situation. The culmination of violence initiated in Ethiopia, extended to Spain, and imitated in Asia with universal effect, will not be forestalled by conclaves of decorated statesmen whose impotence or bad
2 -"> Baha'i 'Youth, Vol. II, No. 2, p. 4.
26 Ibid.
27 "Unfoldmcnt of World Civilization," p. 41,
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THE BAHA't WORLD
intentions have already been proved. Nor will mass excitements, however widely pre- scribed, make a likely medicine. Must we not frankly admit that the question is no longer one of rescue for our decadent, too subtle society, but rather, toward what order shall the living work, both now and here- after?
This is the question to which Baha'u'llah made a full and superb answer. As if to spread His vision throughout Europe before too late, the Guardian, during the past few years, has encouraged Baha'is to travel and teach there, and American believers have re- sponded with special enthusiasm. Notable youth work has been done by such indi- viduals as Ruhiyyih Khanum, Jeanne Bolles, David Hofman (an Englishman whose first Baha'i training was received in America), Helen Bishop, Mrs. W. S. Maxwell, Mrs. Ruhanguiz Bolles, Lorol Schopflocher, and Mme. Orlova. Their reports, in addition to those received by the International Bureau, have been free- ly utilized in this survey of progress, alphabetically arranged according to coun- tries.
A. BULGARIA Miss Bolles reports several young Baha'is in Sofia. No special meeting has as yet been established.
B. ENGLAND London has a large and active youth group, including several Iranian stu- dents, with members who are versatile and qualified. Many of the lectures at the Baha'i Summer Schools of 1936 and 1937 were pre- sented by them; they include several of Eng- land's outstanding Baha'i speakers; while a number are supporting the Baha'i Theatre Group. This London group sent five dele- gates to the International Baha'i Student Conference in Paris, January, 1937. It has participated in the two world Baha'i Youth Symposiums. On October 14, 1937, it sponsored a Youth Rally at Caxton Hall, Westminster, attended by almost fifty new people, which proved most vital in program and response. The four speakers, Bahi'i youth of promise, were Claudia Aldridge, Marguerite Wellby, Louis Rosenfield, and Molly Brown. A regular meeting is held throughout the winter, and in summer months the schedule gains zest with youth picnics. Plans are now in hand for intensive
study week-ends, a "miniature Summer School."
A most unique activity is the Baha'i The- atre Group organized in London under the sponsorship of the National Spiritual Assem- bly, by Mme. Barry-Orlova with the aid of Mary Basil Hall. By the fall of 1937 the company had grown to fifty-three, Baha'i and non-Baha'i youth of diverse nationalities and beliefs. 28 The company has sought orig- inal material; its repertoire in 1937 included "As You Like It," a dramatization of Baha'- u'llah's "Seven Valleys," an acting version of the "Drama of the Kingdom" by Mary Basil Hall, and "The Little Wood" by Minna Davis. Under the direction of Mme. Orlova the Group received professional training, was presented by the Men of the Trees So- ciety, the Inter-Religious Fellowship, and the London Baha'i Assembly, and began its sec- ond year on an independent financial basis. A comment by Mme. Orlova reveals the pos- sible significance for other Baha'i communi- ties of this interesting endeavor: "The mem- bers were not all Baha'i, but it is beautiful to see what a method of teaching this Theatre Group idea becomes, not only for the actual members, but for their family and friends. Everyone is impressed by the Baha'i coopera- tion, lack of prejudice, and spirit of 'the play's the thing.' ... In the Group there was neither creed nor nation." C. FRANCE A distinctive achievement of Baha'i youth in France has been the Oriental Students' Union which, since 1930, has sponsored yearly conferences in Paris of Baha'i students scattered throughout Eu- rope. This conference has long been valued by Shoghi Effendi as a significant contribu- tion to the Faith. The last meeting in Janu- ary, 1937, widened its scope to include all young Baha'is who might be able to attend, and as previously mentioned, the London Youth Group sent five delegates. The fol- lowing account was published in Baba'j Youth, June, 1937:
"In the city of Paris, on the second and third of January, 1937, the Union of Baha'i Students held their seventh annual confer- ence. Besides the many students from Paris,
28 The By-Laws provided that two members must always belong to a Spiritual Assembly, local or na- tional.
for the at
U, S, A,- 1 &
to all th *$
at to the
The Baha'i Hall in Green Acre, a recent addition to the properties of the oldest Baha'i Summer School in America, open annually at Eliot, Maine, U. S. A.
471
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THE BAHA'f WORLD
the provinces, and foreign countries, special visitors were present from England, Ger- many, and the United^States.
"The importance attached by the Guard- ian to this annual activity of European Baha'i youth is shown in a paragraph from a* letter from him to the conference, written by his secretary: 'It is needless to say how much the Guardian values and appreciates profoundly these efforts which your Com- mittee put forth so ardently to advance the friendship, the mutual understanding and cooperation between the members of the body of Baha'i students scattered widely across Europe. The fact that such a con- ference has taken place regularly has, for him a significance of the greatest importance, in these days when the young people of the world are turning away so rapidly from the religious institutions and churches in the midst of which they were born. In an age when the forces of irreligion and materialism are invading all ranks of society and seriously ravaging the hearts and minds of men, it is truly splendid to see young Baha'is assemble, men and women, for the purpose of discuss- ing and studying the fundamental teachings, spiritual and moral, which Baha'u'llah has brought to the world and to examine the ways and means required for spreading and disseminating them/
"M. Hakim, who presided at the confer- ence, presented a report of youth activities in America.
"Mile. Irady spoke on the subject,^'The Place of Women in the Baha'i Faith/ Other speakers were Mme. Orlova and Mrs. Schop- flocher from America, Mile. Migette from Lyons who came with a group of Baha'is and friends.
"On the second day a group of London Baha'is were welcomed. Miss Claudia Aldridge read a paper entitled 'Relations Among Members of a Baha'i Community.' Other speakers at this session were Mr. Bakchayech, E)r. Miihlschlegel, Mile. Zamen- hof , and Mr. Zabih."
The visit of Mrs. W. S. Maxwell to Lyons resulted in the establishment of a new youth group in June, 1936, whose first members were Mile. Lucienne Migette, Mile. Andre Flour, Mr. and Mrs. Moddaber, and Mr.
Yazdi. It is interesting that Mile. Migette is "Chef de la Surveillance des Eaux de Lyon" and holds the highest degree in chem- istry. As mentioned above, this group sent delegates to the seventh conference of the Union of Baha'i Students in Paris.
The International Bureau is also in com- munication with M. Soghomons of Mar- seilles, who states that although no group has been founded, there are several interested students who wish to be informed of Baha'i youth activities.
D. GERMANY Young Baha'is of Germany would doubtless be the first to attribute much of the stimulation which their work has received to the extended travels of Ruhiyyih Khanum in their country. Partly as a result of her suggestion, made during the "Sommerwoche" in 1936, they successfully petitioned the National Spiritual Assembly to appoint a Youth Committee, the first of its kind in Germany. Original members were Friedrich Strauss, secretary, and Friedrich Macco of 'Heidelberg; Annemarie Brauns, Karlsruhe; Ruth Schmalfuss, Leipzig; and Wilhelm Gollmer, Stuttgart. On September 10, 1936, the Committee was first addressed by the Guardian, as follows: "To the Baha'i Youth Committee of Ger- many and Austria, "Beloved friends and co-workers:
"Your very warm message of August 22 addressed to the Guardian has been duly re- ceived, and its contents have deeply moved and cheered his heart.
"He is indeed rejoiced by the news of the formation of a Baha'i Youth Committee in Germany and Austria, as he feels convinced that the time has come when young Baha'i men and women in these two countries should come together and organize their ac- tivities upon a firm foundation. Your Com- mittee therefore fulfills a deep-felt and most urgent need, and will, it is hoped, increas- ingly develop into a powerful and effective medium for the coordination of Baha'i youth activities throughout Austria and Germany. The responsibility that has been laid upon your shoulders is certainly heavy and deli- cate, particularly in these days when the at- tention of the youth all over the world is being wholly and forcibly diverted in direc-
BAHA'f YOUTH ACTIVITIES
473
tions that are fundamentally irreconcilable with the very spirit and mission of the Cause. Your chief task is, therefore, to ex- ercise a wise and continued control over young believers in order to prevent them from being dragged away by the strong ma- terialistic current of the age.
"It should be your committee's constant endeavor to stress to all young believers the supreme necessity of their adhering faith- fully and intelligently to the principles and laws of the Cause, to consider the Faith as their highest allegiance, and consequently to concentrate heart and soul on finding the ways and means that would enable it to rapidly spread and effectively establish itself in the consciousness of mankind.
"With the best wishes and fervent prayers of the Guardian for the success and exten- sion of your labors, and with his cordial greetings,
"Yours in His Service,
"H. Rabbani." "Dear friends:
"The work you have initiated deserves the highest praise and will no doubt attract the richest blessings. The steady expansion of your activities is vital to the spread of the Cause in Germany and Austria at the present stage of its development. Persevere and never lose heart. The hosts of the Abha Kingdom will guide and help you. My prayers are with you always.
"Your true and grateful brother,
"Shoghi." 20
During the life of the Committee, some- what less than a year due to official pro- scription of the Faith, close contact was maintained between it and the American Committee and mutual assistance was given. All German Baha'i communities were circu- larized, asked to establish regular youth meetings, and a census was begun. Five local groups arranged conferences for the World Youth Symposium of March 7, 1937. (See report above.) The Committee held its sec- ond meeting during the celebration of Na- tional Day by the Baha'is of Germany and Austria, April 24-2 5, 1937, at which time a special program was planned for Baha'i youth attending the Summer School session in August. This session was later canceled.
The last official communication from these courageous young B^aha'is was received after this meeting aproposrof the Summer School, when Friedrich Macco wrote: "I hope that we may then greet friends from America again. Perhaps it will be possible for one of the youth to come. Such visits are of extra importance because they make a real under- standing possible."
Though short-lived, the National Youth Committee of Germany and Austria awak- ened a vital and widespread interest in the Baha'i Faith among young believers, consoli- dated its program with admirable rapidity, and set a standard in persistent and devoted effort for future generations to fulfill. E. HUNGARY In Budapest the Cause has rapidly advanced, through pioneer work of several American believers, notably Miss Jeanne and Mrs. J. Ruhanguiz Bolles and Mrs. Lorol Schopflocher, and with the en- thusiastic cooperation of the local group which was formed. Miss Bolles has reported a special response from young people of tal- ent and initiative. Although no youth group had then been formed, Budapest joined in the celebration of International Youth Day on March 6, 1937. The following facts were obtained from Miss Bolles:
"The Symposium took place in a private reception room of the Gellert Hotel and was attended by twenty-four young people, all Hungarians with the exception of one Hun- garian-American, daughter of a minister. Among those present was the brother of a journalist who recently wrote in his book, 'On the Eve of Palestine,' that the problems of the Holy Land can only be solved by a Messiah. Also present was the daughter of the artist, Robert Nadler, who painted 'Abd- u'1-Baha's picture during His sojourn there in 1913. There were a number of students, too, as well as two doctors, one of languages and one of chemistry.
"The Symposium was conducted by Jeanne Bolles, acting as chairman, who also gave an introductory talk on the general title and theme of the day, 'Religion, A Way of Civilization/ Mrs. Schopflocher spoke on 'Science and Religion/ Mrs. J. Ruhanguiz Bolles, last speaker, addressed the audience in
Baha'i Youfb, Vol. II, No. 4, p. 12.
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THE BAHA'l WORLD
German on what the thinkers of the world are saying in relation to religion and the coming of a new Manifestation. At the close of the meeting, a young Hungarian, Mrs. Komlos, spontaneously arose to say a few words in appreciation of the Faith and of those Baha'is who had come to Hungary to teach.
"A tea followed the meeting. Many questions were asked in English, German and French. A number of young people who had not previously come to the meetings asked if they might now attend them. The spirit was one of dignity and harmonious anima- tion throughout. The meeting lasted from five to nine P.M.
"Miss Bolles left a small library of Ger- man and English books with the group. The 'Hidden Words' are now being translated by a believer into Hungarian." F. NORWAY Word has been received from Miss Johanna Schubarth that a small study circle of four young people was begun in the winter of 1936.
Thus in half a dozen nations of Europe the Baha'i Faith is firmly rooted in that genera- tion whose task will be to build, after disas- trous conflict, a society actually consonant with twentieth-century accomplishments and needs. "As we view the world around us/' Shoghi Effendi wrote in 1936, "we are compelled to observe the manifold evidences of that universal fermentation which, in every continent of the globe and in every department of human life, be it religious, so- cial, economic or political, is purging and reshaping humanity in anticipation of the Day when the wholeness of the human race will have been recognized and its unity estab- lished." 30 Young Baha'is are able to con- tribute constructively to this process be- cause they are conscious of it, have clarified their goals, and derive a constant vigor from their Faith. The value to Europe of her Baha'i youth can be fairly weighed only in the scale of this contribution toward an ordered world.
Now the peoples of Asia are subject to many of the same stresses as have been noted in Europe, their awakening sense of nation- alism creates foreboding, their social institu- tions are even less suited to modern require-
ments. It is thus significant that among them the principles enunciated by Baha'- u'llah are also penetrating, and in several chief countries young Baha'is are able to re- port a notable progress in the past two years.
A. EGYPT Mrs. Lorol Schopflocher visited Ismailia in May, 1936, and met with several young Baha'is who started a study group. Mrs. Schopflocher also toured other Egyptian communities at the Guardian's request, em- phasizing youth work wherever she spoke.
In 1937 an inquiry was received by the International Bureau from the Local Assem- bly in PORT SAID, for methods to begin youth activity. Mr. Jean Chawafaty, local secre- tary, planned to organize such work.
B. INDIA Three Baha'i communities of In- dia and Burma have already established youth groups Bombay, Karachi, and Poona, and the extension of this work is now a national objective. "Acting on a resolution passed by the National Spiritual Assembly at their annual meeting, some of the local Spiritual Assemblies have already reported re-organ- ization of local Youth Committees while news from other centers is awaited. It is hoped that the Baha'i Youth of India and Burma will soon organize themselves into a strong National Youth Committee and begin serving the Divine Faith with energy and enthusiasm. . . ." 31
Young believers in Bombay sponsor a study class with special emphasis upon train- ing for Baha'i teaching. They have also acted as hosts to the students of the Islamia College, Andheri.
The Karachi Youth Group has celebrated each International Symposium, often wel- comes world Baha'i travelers and cooperated especially on the occasion of Mr. Siegfried Schopflocher's visit, and has proved itself a valuable asset to the local Assembly. There are sixteen active members in this group.
C. IRAN Young Baha'is of Iran have long been responsible for a number of well-defined activities. The nature of their work is shown by the following report prepared for the Iranian national secretary, which was re- printed in Bahd'i News:
"The duties of this group can be summar- ized as follows:
80 "Unfoldment of World Civilization," p. 10. News, March, 1937, p. 3.
the of
Members of the Young Men's Baha'i Group of Tihran, Iran.
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THE BAHA'f WORLD
1. To encourage the Baha'i youth and to bring about the means for their association with each other on a spiritual basis;
2. To exhort Baha'i youth in living the life and carrying out the ordinances and prin- ciples of the Cause by purifying their souls and rejecting old habits and manners which may be against the Baha'i principles;
3. To bring about, to the best possible ex- tent, the means for physical training of the youth;
4. To give to the Baha'i youth mental and intellectual training and to foster their edu- cation as much as possible;
5. To extend help and assistance to needy Baha'i youth and to give needful guidance to students;
6. To enter into correspondence with Baha'i groups throughout the world;
7. To make efforts towards the promotion of activities for teaching the Cause, and
8. To put the Baha'i youth in touch with their social duties and to increase their knowledge of Baha'i principles.
"The Baha'i Youth Committee in Tihran has lately arranged, among other duties, to give from time to time representations de- picting the lives of early believers of the Cause in Iran. Such representations have been arranged so far to commemorate the life of Qurratu'l-'Ayn (the famous Baha'i poetess and martyr), Jinab-i-Varqa (the martyr), Jinab-i-Zaynu'1-Muqarrabin, Haji Amin and Haji Mirza Haydar-'Ali, the famous Baha'i teacher.
"The Youth Committee proposes to give similar plays for the Western believers. On May 15th, a representation was given . . . in commemoration of the life of our de- parted friend of the West, the late Monsieur H. Dreyfus. A detailed account of the life of this famous pioneer of the Cause in the West was given to the audience which num- bered over a hundred people.
"The. chief idea of giving such representa- tions is to put friends here in touch with the wonderful and most valuable services ren- dered by such noble souls to the Cause and to encourage the present generation to fol- low the example of courage, faithfulness and the spirit of sacrifice left by our early be- lievers." 82
The International Bureau has maintained
contact with youth groups in Shiraz and Tabriz, both of which are constantly active in spreading the Faith. D. 'IRAQ The following facts were ob- tained from correspondence between the youth of Baghdad and the International Bureau:
On December 9, 1936, word was received from Baghdad that a Youth Committee had been established, the purpose of which was to:
1 . Plan for a class of study of the Cause, its principles, history and administrative or- der.
2. Arrange the program of public meetings which are held in the Haziratu'1-Quds.
3. Arrange Nineteen Day Feasts.
4. Correspond with the various Baha'i groups and individuals in 'Iraq and also keep in touch with youth throughout the world.
Mr. Kamil 'Abbas became secretary. The group began the study of "Baha'u'llah and the New lira," and translated into Arabic articles from the Bahd' i *W orld y Volume V., especially the letters of the Guardian con- cerning Baha'i youth activities (dated Jan- uary, 1933), which became "the program of every member of the Committee." A general letter from the International Bureau was translated and sent throughout 'Iraq. The International Youth Symposium was celebrated for the second time on March 4 and 7, with a teaching conference for be- lievers and a public meeting attended by about fifty youth.
So far this group consists wholly of men. E. SYRIA The Baha'i students at the Amer- ican University of Beirut numbered fourteen during 1936-37. Their secretary, Mr. A. Balyuzi, has written that they meet every other week for study and to receive news of Baha'i activities around the world. They frequently entertain visitors from East and West, who pass through Beirut en route to Haifa.
Such are the evidences, then, that the Baha'i Faith is winning the universal support of young people. Since 1933 the develop- ment of their work has been truly remark -
32 //</., February, 1937, p. 9-10.
BAHA'f YOUTH ACTIVITIES
477
able; yet they stand only at the threshold of opportunity. In the light of their ex- panding services, the following instruction of Shoghi Effendi is pertinent, for in it is es- tablished that balance which must always characterize the Baha'i community.
"The chief purpose underlying all such activities undertaken by our Baha'i youth throughout the world is to stimulate enthusi- asm, promote instruction and foster the de- velopment of the spirit of solidarity and
cooperation among young Baha'i men and women, in order to enable them at a later age to collaborate intelligently and harmoni- ously with their fellow-believers of whatever class, age or origin. Such activities should be undertaken within the framework of the Administrative Order. They should neither be overemphasized nor curtailed. The forma- tion of youth committees is a means to achieve the end stated above, and is not an end in itself." 33
EXCERPTS FRO March, 1936
L Message from Haifa in two parts. II. Editorials:
The Most Joyful Tidings
Heritage
Widening Our Horizons
III. Articles:
Nobility
Independent Investigation Concerning Divine Education A Baha'i Prays
IV. Special Features:
Outlines of Study for the Second Series of International Why I Am a Baha'i An Open Letter
M BAHA'f YOUTH to October, 1937 Ruhiyyih Khanum
Marion Holley Kenneth Christian Heshmat Ala'i
Kenneth Christian David Hofman Lewis Zerby Zeah Hoi den
Youth Symposiums Joseph McK. Noyes
MESSAGE FROM HAIFA
The Mansion, Bahji,
DJan. 22, 1937. EAR fellow-youth:
Here in this mansion made sacred to us all by the blessed Presence of Baha'u'llah, my thoughts turn to you and my heart brims over and I feel I must write to you all.
Everywhere is the presence of the Guard- ian. His care, his foresight, the mighty works he has accomplished in these last what must have been to him terribly try- ing years. The Mansion of BahaVlUh he bought, he rebuilt, thus fulfilling a cherished desire of the Master; its peace and beauty are indescribable, upon the walls smile the faces of those who stood out in the front ranks: Bahiyyih Khanum gazes wistfully at
us, that signal figure of the Heroic age of our Faith; Mirza Abu'1-Fadl, an example of the greatness of human wisdom and knowl- edge being transformed into the humble serv- ant of Baha; Lua, the early flame of the West, her pure eyes raised as if to the Mas- ter's face; Dr. Esslemont, modesty and spirit- ual altitude shining in his quiet visage; Keith, smiling her warm and radiant smile, our first American martyr. Within the central hall, with its cool white walls, blue stenciled, its marble pillars rising to symmetrical arches, stands an illumined model of our Temple surrounded by the framed facsimiles of Queen Marie's statements, her picture, and
38 Through his secretary to Marion Holley, Novem- ber 8, 1937.
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THE BAHA'f WORLD
the certificates of incorporation of different Spiritual Assemblies. Costly rugs hang on the walls and examples of the penmanship of the famous calligraphist, Mishkim-Qalam, in many forms; birds with rose-bedecked plumage that spell Baha, the Greatest Name and other decorative writings. There are many photographs of the different Baha'i groups, of Baha'i pioneers, of the National Assemblies. Everywhere are displayed treas- ures of our Faith; illuminated tablets in the script of the Blessed Perfection, indescrib- ably fine and perfect, and of the Master; most precious of all is a part of the "Hidden Words" as revealed by Baha'u'llah in His own hand.
Here one remembers at once the words in Nabil; "Methinks I was in a place of which it could be truly said: 'Therein no toil shall reach us, and no weariness shall touch us' "; "No vain discourse shall they hear therein, nor any falsehood, but only the cry, 'Peace! Peace!' "; "Their cry therein shall be, 'Glory be to Thee, O God!' and their salutation therein, 'Peace!' and the close of their cry, 'Praise be to God, Lord of all creatures!" " Here in the Mansion one feels this.
But in the Tomb of BahaVllah it seems as if all the world were there, in That Pres- ence. One felt the all-ness of the earth, no distance, no separation except that of rela- tion, all beneath His watchful gaze. It is not something one says, "now I must begin to feel it because this is the Holy Tomb," no, it meets you as you approach Bahji even as a light meets you when you enter the circle of its radiance. It is as tangible as silence, or heat . . . this peace.
As Baha'u'llah must have been in His room ... so one feels Him upon entering it. Phrases come back, cherished and dear to the mind of a Baha'i: "A mild, dignified voice bade me be seated; 'Praise to be God that thou hast attained!' ... I bowed myself before one who is the object of a love and devotion that Kings might envy and Em- perors sigh for in vain. . . ." "What is His occupation?"; "He cheers the disconso- late and feeds the hungry"; "What of His rank and position?"; "He has none, apart from befriending the poor and the strangers ..." and, when, en route to the Siyah- Chal in TTmran: "An old and decrepit woman
was seen to emerge from the midst of the crowd, with a stone in her hand, eager to cast it in the face of Baha'u'llah; 'I adjure you,' she pleaded, 'give me a chance to fling my stone in his face!' 'Suffer not this woman to be disappointed, deny her not what she re- gards as a meritorious act in the sight of God,' " were His words. And "That which ensued is well-known, and if sometime you should happen to visit the prison of His Majesty, ask the director and chief of this place to show you two chains, one of which is known as Quara-Guhar and the other as Salasil. I swear by the stars of justice, that during four months, I was weighted and tor- mented by one or the other of these chains."
All this comes back as we stand in the utter simplicity of His room; beside the bed one lamp of white china, with a plain glass chimney, something pristine in its unorna- mented form; a deep blue painted ceiling; white cotton curtains in the windows; a low Divan on the floor and before this, a pair of bed room slippers. Here the "Glory of God" passed away from the earthly eyes of men.
But into everything, the garden, the deco- ration of the Mansion, tne Tombs of the Bab and 'Abdu'1-Baha, glimmering amidst the lights of Haifa across the bay, the ar- chives, has pervaded like the refrain of a mighty song, the presence of the Guardian. All bespeaks his loving care, his ceaseless toil, and that authority with which he was in- vested by 'Abdu'1-Baha. No one could de- scribe the beauty of Shoghi EfTendi; his utter unselfishness, unself -consciousness; his in- effable sweetness; his indefatigable capacities for work and creation. We have achieved much in the Cause these last years since the ascension of the Master, but whose sugges- tions, guidance, example and patience, has inspired us? And here, where five thousand books adorn the shelves of an international Baha'i library, prominent among them: Nabil; The fqan; the Gleanings; the Admin- istration; the Bahd'i World; the World Order letters. How poor indeed would be- come the shelves of our inner experience and knowledge if we should remove these gifts of his from our Baha'i life.
Do we remember enough that last injunc- tion of our Master: "that no dust of de- spondency may stain his radiant nature"?
'a In
Two Baha'i youth, the daughters of Mr. David Brooks of "Rockwood,"
Booleroo Centre.
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THE BAHA'f WORLD
We all love and adore him who is not only our "first Guardian," but our precious trust to serve and work with in this turning point of history. But are we always sufficiently aware of our privilege? Of our responsibil- ity? He reaches out to us, seeking tools with which to construct the edifice whose plan BahaVllah conceived and the Master formulated. The tools must be strong, keen, apt to the task required of each one. These qualifications we can attain through adhering to the spirit, the Laws and the Ordinances of our Faith, combined with, "instant, exact and complete obedience." That Disciple of the blessed B&b who quaffed the fount of martyrdom with his Lord, whose remains were inextricably mingled with the mangled body of his Beloved; was not his faith epi- tomised when he, asked to recant, declared: "Never! ... in Him I have found my para- dise and in the observance of His law I recog- nize the ark of my salvation." He won his immortal reward when, the Bab having said that did one of them really love Him, they would with their own hand take His life; all hesitated, anguished at such a thought, but that youth, however, was willing to obey his Lord even to this and in these words the Bab rewarded the station of obedience for all time. "This same youth who has risen to comply with my wish, will, together with me, suffer martyrdom. Him will I choose to share with me its crown."
Here in Haifa beats the heart of the Cause;
it is the administrative and spiritual center of our world; in these environs rest the re- mains of "Him Whom God will make mani- fest"; of the blessed Bab; of 'Abdu'1-Baha, the Servant of the servants of God; of Bahiyyih Khanum. Here lives and toils, more than twelve hours each day, Shoghi Effendi. The great dynamic powers of our Faith are released from here, but they must have arteries, veins, capillaries, that the body of the Cause may be nourished and strong to serve despairing mankind.
A new Baha'i year is approaching. Let us all, Baha'i youth and those who are friends of our Faith and Aims, arise with a refresh- ened courage, a dauntless hope for our vic- tories, an ever deeper devotion, that we may attain to these words of BahaVllah:
"The whole duty of man in this Day is to attain that share of the flood of grace which God poureth forth for him. Let none, there- fore, consider the largeness or smallness of the receptacle. The portion of some might lie in the palm of a man's hand, the portion of others might fill a cup, and of others even a gallon measure"; "The % seal of the choice Wine of His Revelation hath, in this Day and in His Name, the Self -Sufficing, been broken. Its grace is being poured out upon all men. Fill thy cup, and drink in His Name, the Most Holy, the All-Praised."
Your loving co-worker, (Mary Maxwell) Ruhiyyih Khanum.
I
MESSAGE FROM HAIFA A SEQUEL
F one could have walked into a museum of the authentic relics of the days and life of Christ, what would it have meant to the Christian believers? If they had seen His sandals, dusty from the road between Beth- lehem and Jerusalem, or the mantle that hung from His shoulders or the cloth that protected His head from the sun; what at- mosphere of assurance, of wonder, even of adoration would have stirred the inheritors of His Faith. If their eyes could have rested on even one fragmentary line penned by His hand. . . .
To most of the people of the world the meaning of such things is beyond their im- agining; but to Baha'i s, believers in the new-
est Revelation of God's Will as yet revealed to unfolding mankind upon this planet, this inestimable privilege has been vouchsafed. An iron door swings open upon Mount Carmel and we enter the International Ar- chives of the Faith of BahaVllah. A modest series of rooms adjoining the resting place of the Bab, greet us. Framed tablets seem at first glance to be this room's distinguishing adornment; they stand about and are dis- played in cases, we are told these are origi- nals in the writing of the Bab, BahaVllah and 'Abdu'l-Bah. Here is a brief message of BahaVllah addressing His son: "O thou who art the apple of mine eye!"; here are the tablets of both her father and brother tn
BAHA'f YOUTH ACTIVITIES
481
Bahiyyih Khanum. We glance closer and slowly, unbelievably, the reality of what they are penetrates. This is the exquisite penman- ship, in the shikastih script, of the Bab, the fine flow of perfectly formed letters are upon a marvellously illuminated background; flames, golden clouds surround them till the design of their script takes form in a feather, gourd or sun set in brilliant flowers with borders in symmetrical designs, resting back- grounds of burning blue, green or red. All the famed beauty of the Iranian illuminated manuscript frames, one after another, those simple black-ink words. Then, as we gaze, charmed by the beauty, marvelling at the penmanship, we begin to realize that the hand of a Revelator of God's Will and Laws to mankind, penned those words. That the weight of their import revolutionized the thought of a nation; caused, through the op- position to the onward march of this new step in human progress the weakening of Islamic institutions; inspired 20,000 men, women and children to drink the cup of martyrdom; established the bedrock on which a world religion could be built.
We pass on to gaze upon the miniature of the Bab: nobility, refinement of being to its utmost perfection, resides in the lines of that quiet figure. His mien is so impressive; all the story of His life comes back to us as described in the narrative of Nabil, "The Dawn-Breakers"; the sweetness of His voice chanting prayers, the gentleness of his ways, the fire of his love for God, for "Him Whom God will make manifest," for his fellow-men. The dignity of His bearing which overawed all His enemies the inexpressible fortitude and readiness with which He bore banish- ment, imprisonment and final martyrdom. Like spring-tide seems to be everything asso- ciated with Him; His youthfulness, the ex- quisiteness of His speech and writing, the flame-like quality He inspired into His Faith and followers.
Passing to the adjacent picture we come to gaze upon "Him Whom God will make manifest." Our heart has been constricting as slowly we began to be grasped by the mag- nitude of the relics we are being permitted to see. Now it seems to throb heavily, we feel it beating; we try to feel what we are feeling as we gaze at the photograph of
Baha'u'llah and remember the description of Professor E. G. Browne: "The face of him on whom I gazed I can never forget, though I cannot describe it. Those piercing eyes seemed to read one's very soul; power and authority sat on that ample brow; while the deep lines on the forehead and face implied an age which the jet-black hair and beard flowing down in indistinguishable luxuriance to the waist seemed to belie. No need to ask in whose presence I stood, as I bowed myself before One who is the object of a devotion and love which kings might envy and em- perors sigh for in vain!" What confusion this picture arouses; we remember Who He is to us we remember His words words such as have never before been written by any hand we remember His Revelation's purpose; the unity of the races of men upon this planet as their home in which they shall live under the benediction of The Most Great Peace. All this from within, and now we must reconcile this inner, more abstract world of experience, with the depicted figure upon which our eyes rest. The two forces clash at first. The human individuality of a Prophet reproduced in a photo is something the spirit of man has never before had to cope with. Here our fond fancies, our per- sonal rovings into the realm of imagination, cease and we gaze at that figure, loved, adored, followed by men as a "Prophet," down through the centuries, as He was. It is a shock. The personification of divine attrib- utes has always been a mystery to Man, but to those who came after the ascension of the Prophet, they could try to adjust or shelve the connection between Godly perfection in a human form, to suit very much their own desires; just imagine it and be perfectly con- tent with their self-made solution. But here is a picture: here are the eyes that gazed into the souls of men, into the secret heart of the problems afflicting them; here the fingers that took pen in hand and revealed the de- crees of a Beneficent God to His seeking and suffering children; here the Figure that paced as He spoke when words rolled from His tongue giving laws for a New World Order of the Human race, for the healing of its ail- ing body and soul. Our imagination stops. We are curtailed by coming face to face with what has been denied everyone except the
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THE BAHA'f WORLD
immediate generation that surrounded a Prophet, of seeing the Form in which the Light became embodied.
Still suffused with shock we cannot yet disentangle and understand, we pass on some- what dazed. But if the Photograph of Baha'- u'llah moves and baffles the soul, confounds the reason, when we see some of His tablets we become inwardly impotent. All the tor- rent of torrential rain, all the weight of light that streams and beats from the sun's rays, seem expressed in that head-long script; as if no force could withstand it, no sheet bear it. Its motion is not stilled by being confined to paper it moves on and on, the power of those words. All the majesty, the fierce abandon of nature, the magnitude of the cosmos, seems to be symbolized by it, or be but symbols of it. And we still cannot adjust this shock within. "I am a man, and before me is the picture of a seated man, but he has given life to a dead world and light to the darkness of our chaos and despair, how can this be?" We are stupefied.
Passing into the next room we come to the effects of Baha'u'llah. We see His fezzes, brocaded; ivory, green, deep red. We see His bedding, quite simple even as that simple room in which He passed away in Bahji across the Bay. We see even His slippers; these are all little bridges towards the picture of that seated figure; He used them They are stuff of stuff. We see His comb and re- member those words of His, "the comb, too, I have given thee that thou mayest tend My raven locks, and not to wound My throat." It lies there, a link again between the outer and inner, the Unknown and Unknowable God Who reveals Himself to us through His Manifestation. We see the pen case of Baha'- u'llah, and can well understand after gazing at the torrential flow of this tablet, "At this point the pen broke and the ink gave forth nothing but blackness ..." We even see that mirror in its case in which He must have gazed upon His own reflected visage. . . . "Naught is seen ... in My beauty but His Beauty, and in My being but His Being, and in Myself but His Self. . . ."
We then turn to the things associated with 'Abdu'1-Baha. Here a sudden cozy feeling of relief comes to our heart; the Master was always with us, showering left and right his
love and kindness, his quick sympathy, his laughter and smiles. Here was a being more tangible, here the perfect man, here the In- terpreter and Expounder of that unapproach- able power which streamed from Bahd'u'llah. The West has even found its way to him; a pair of much used field glasses are among his things, a pair of European summer shoes, even a vocabulary of English-Persian words, with correct English accent annotated by his hand. The warmth of his perfection wraps us "round and consoles that which has been moved and startled in us by that one glimpse into the face of Him Whom God will make manifest." We pass on arid come to see at last a pair of spectacles worn by that wife of Baha'u'llah who was the Master's mother; sometimes Baha'u'llah used them too. This seems the last straw to that sense of mystery and awe that has been accumulating as our load of feeling as we passed from one historic document to another. Suddenly life seems much greater than it was before. Its beauty, its privilege enhanced far beyond what mor- tals dare to dream; all this "wonder" that un- derlies our universe and Ihtes; all this great- ness and glory; all this abandon and beauty of God so close He lets it come to us that into the form of man, chosen as God's burn- ing glass, the crucible of His Revelation, He permits and chooses His attributes to abode. "I was a man as other men asleep upon my couch when the breezes of the All Praised were wafted over me," wrote Baha'u'llah.
Oh, how dear life is to us! How priceless that into a human form one of us men the station; irrevocable, fixed, seated upon the infinite throne of Prophethood, should come for a space to dwell and guide us on our way. The inner and outer are recon- ciled; our hearts are subdued, still stunned, as we leave the archives by another door than that by which we entered. But a nearness, a sweet sense of mystery that neither saddens nor appalls, goes with us. We feel prouder to be men, better to be men, for God al- lowed our humble estate to feel the weight of His Perfection.
Can any Faith offer this to the experience of men except that of Baha'u'llah?
Ruhiyyih Khanum Haifa, Feb. 1st, 1937.
BAHA'I YOUTH ACTIVITIES
EDITORIALS THE MOST JOYFUL TIDINGS
483
JLHIS is the year 1936, but for the Baha'is of the world March twenty-first will mark the beginning of the ninety-third year since the proclamation of their Faith. For them, Naw-Ruz, this New Year Day, will be fraught with especial significance, carrying as it will an acute sense of the contrast be- tween the age-old cultures in which they move and act, and this infant ideal, unno- ticed as yet, which throughout centuries to come will be shaping the destinies of men to a new pattern.
Not in recent years will this contrast have been so striking. The message enunciated by Baha'u'llah can make no compromise with the unruly and disordered world of today. These bitter rivalries with which nations have separated themselves, their egocentric spirit of nationalism, the arbitrary treatment of minorities within great governments, indif- ference to human misery, the neglect of ele- mentary needs for food and shelter and a function in society without which individual life cannot subsist, the callous dismissal of fundamental and solid virtues, and this sickly state of faith in the priceless heritage of be- ing human, these together indicate a condi- tion of universal thought and action which is unbecoming, tragic and without result.
Living in this world, the Baha'is are not
of it. Their faith in God and man is a chal- lenge to it, and their constancy to the social goals laid down by Baha'u'llah as a frame- work for His all-embracing World Order, is an indubitable testimony to the fact that, however dreary human society may have be- come, there is a promise of progress for it in the future.
Young Baha'is, who for the first time this Naw-Ruz are meeting in an international celebration of their unity, are pledging to that future their best strength and their pro- foundest idealism, confident of the outcome because they are confident of the truth of Baha'u'llah's declaration.
"Justice is, in this day, bewailing its plight, and Equity groaneth beneath the yoke of op- pression. The thick clouds of tyranny have darkened the face of the earth, and envel- oped its peoples. Through the movement of Our Pen of glory We have, at the bidding of the omnipotent Ordainer, breathed a new life into every human frame, and instilled into every word a fresh potency. All created things proclaim the evidences of this world- wide regeneration. This is the most great, the most joyful tidings imparted by the pen of this wronged One to mankind." (Glean- ings from the Writings of Bahd'u'lldh, page 92.) Marion Holley.
HERITAGE
IRE World Faith of Baha'u'llah, still less than a century old, contains already an un- believably priceless heritage for the stricken world of today and the centuries to come.
Here is a world-wide human unity, based not on the ties of blood, nationality, or eco- nomic interest but on that mysterious real- ity called "the love of God." And this bond of unity has extended over three generations. Could there be a healthier demonstration of the power of true religious faith in the face of a world torn by dissensions, hatreds, and mounting fear?
History books, recounting the episodes of the past, have related the fervor with which
large groups of people have died for a dy- namic spiritual belief. However, since cen- turies have elapsed and brought a lessening of faith and a waning of religion, moderns have tended to scorn the power of religion to awaken men and women to heroism so com- plete that even death is faced unflinchingly. But European travelers and historians have brought to the attention of the western world the great dynamic in the Baha'i Faith, a dynamic which led over ten thousand Iran- ian Baha'is to death by martyrdom. So again the world sees the heroism of a living Faith! And let us not forget also the unseen hero- ism of Baha'is the world over who battle
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THE BAHA'i WORLD
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Baha*i Youth Group of the University of Illinois. From the University Annual, the ILLIO, 1937. This is the first Baha'i Youth Group in America to be organized as an
official University activity.
superstition, ignorance, and hatred as they labor unceasingly for the establishment of the Oneness of Mankind.
But this unity and this heroism are results of a great outpouring of truth, a Revelation from God unparalleled in all history by the magnitude and potency of its Teachings. BahaVllah has brought the key to religious unity, to an understanding of progressive revelation. BahaVllah has supplied the means for social unity and the solution to the perplexing problems of human strife. BahaVllah has revealed the divinely ap- pointed institutions of a World Order which will mark humanity's coming of age.
And more than that, the world has seen the principles of love actually lived by the triumvirate of Baha*i leaders the Bab, who heralded the coming of the Day of God;
BahaVllah, Founder of the Baha'i Faith who gave the blue-prints and principles of World Order; and 'Abdu'1-Baha, the Divine Exemplar who carried His Father's message to the world of the west. These three pro- mulgated their heavenly mission in the face of all kinds of human opposition and hatred.
So we receive a heritage of unity, of hero- ism, of an outpouring of truth, and of the divine art of living.
Can modern youth add to this heritage? Yes. By dedication to its promulgation. By the living of its spiritual principles. By passing on to others the dynamic of the love of God (that mysterious reality permeating all the Baha'i Teachings) so that security, peace, and happiness may be brought to peo- ple bewildered by this changing world.
Kenneth Christian.
BAHA'f YOUTH ACTIVITIES
485
I
WIDENING OUR HORIZONS
NDEED it is impossible for the spiritual quality to gain life except through the acts which are its meaning and expression. The ignoring of this relationship between the physical and the spiritual has, in the past, tended frequently to sap the strength from religion." The Conflict of Values, by J. R. Bellerby.
Faith is the recognition of values given to mankind from Above. It is a conscious knowledge. This is a new orientation given to the term "faith" by Baha Vllah.
World Citizenship implies knowledge as well as feeling of the whole body of mankind. It is neither an intellectual fixation nor an emotional conviction. It is both and neither. Love implies action, and sympathy with ac- tion. As a result of reaction between hydro- gen and oxygen, water is created. So is Faith a ratult of the synthesis of feeling and in- tellect.
There is a small per cent of the population in this country who can afford to enjoy the so-called luxury of life, through traveling abroad, coming in contact with great minds, artists, scientists and other gifted groups, but the rest of the people are, in a sense, under- privileged. Culture, as distinct from civi- lization, may not be directly tied up with wealth; nevertheless, it is through the oppor- tunities which our environment provides for us and the degree of our effort to absorb knowledge and wisdom, we are called cul- tured and refined.
From the Baha'i standpoint, culture is a necessity and must supplement our modern civilization if we want a balanced society. To become a cultured person, one needs to have a wide range of information, not in one or two particular walks of life, but, rather, general information about the nature of the relationships among the different man- ifestations of life. A cultured man need not be a musician, painter, architect, or a sculp- tor, but, rather, it is the development of the sense of appreciation, and discrimination be- tween the ugly and the beautiful. Culture is not purely acquired, as a vocation; it is the refinement of our senses of values in the realms of nature and human relationship.
The foundation of a world civilization
and culture is summed up in these words: "Ye are the fruits of one tree leaves of one branch." It is the organic unity which gives the tree its life. A tree ceases to exist the moment its component parts deprive themselves of the light and the heat of the sun, and fail to cooperate for the common goal which is the life and the growth of the organism as a whole. This organic unity is as genuine in human society as it is in the case of a tree.
When 'Abdu'1-Baha was in Paris, in 1911, looking at the headlines of the papers, he saw, "A TRAIN HAS DROPPED INTO THE RIVER SEINE, AND A DOZEN PARIS- IANS ARE DROWNED." 'Abdu'1-Baha said, "Every day thousands are killed as a result of the Italian invasion into Tripoli, and there is very little mention of it." . . . This spirit of provincialism science has con- quered in view of the fact we can know, through radio, news from the farthest corner of the earth as if it is our next-door neighbor, yet we do not show any interest in foreign affairs. A general look at the American pa- pers, with the exception of a few New York papers, shows this fact. Are people really disinterested in the affairs of their fellow men? Do they think that two bodies of water on both sides of this continent will keep them immune from contamination from the rest of the world?
We Baha'is declare ourselves primarily as citizens of the world, and next come our national, racial, or class allegiances. As a matter of fact, our loyalty to the world citizenship is absorbing so much of our en- ergy that it has overshadowed any secondary loyalties. Furthermore, we claim that this loyalty to mankind is genuine and rational. Otherwise, we are apt to be equally fanatic, no matter how broad is the scope of our loyalty, as others are to their respective na- tions, races, and classes.
In order that a loyalty be genuine, knowl- edge is the first condition, and so action follows. A loyalty, or faith, without knowl- edge is blind. It might be active, but not necessarily constructive. Knowledge with- out faith is a time-table without a destina- tion, and so the motivating power is lost.
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THE BAHA'f WORLD
We Baha'is have the faith and loyalty to our world citizenship, and, as an outsider may well witness, that faith is translated into action. What we need is more knowledge, the thing of which the outside world has, in a sense, an excess, or, at least, it has lost the faith and consequently has given way to inactivity and fatalism. We must acquire more knowledge and inspire those that have knowledge to step out into the arena of action.
Here are a few concrete suggestions how to acquire more knowledge and informa- tion about our fellow-man throughout the world.
1. Reading of some leading papers gen- erally New York papers their sections on foreign affairs carefully.
2. Subscribing, or borrowing from lend- ing libraries, one or two leading maga- zines preferably from foreign coun- tries, and one or two of this country, such as "Events."
3. Study some standard text on post-war history.
Only the deepening of personal knowledge in such manner can result in the attainment of real knowledge of modern world condi- tions to supplement loyalty and action as world citizens. Hishmat Ala'i.
NOBILITY
KENNETH
A. "NEW HOUR" has struck in the his- tory of the Baha'i Faith!
Such was the message sent us a year ago by the Guardian. And now to the 1936 Convention has come an epochal message containing the terse phrases: "Humanity en- tering (the) outer fringes (of the) most dangerous stages (of) its existence."
The insight, the timeliness, the dramatic potentialities behind this message place a great responsibility upon us. To shoulder the Divine Plan and to carry out faithfully our part in the erection of the World Order necessitates, in my opinion, a careful exami- nation of our individual attitudes.
We cannot teach and serve the Faith of BahaVllah sincerely and adequately until as individuals we are clearly impelled by the spiritual standards of conduct which become allegiance to the Baha'i Faith. Continued adherence by Baha'i youth to the spiritual code of conduct for the new age will spread an influence incalculable in its benefits. Putting such a code into practice is definitely part of our task.
Recent communications from the Guard- ian have revealed the fact that he wishes Baha'i youth to be clearly distinguished from the blase moderns. In three things should we be agreed regarding our conduct. First, alcoholic drinks are to be scrupulously avoided. Second, "undue familiarity" should not mark any of our social relations. Third,
CHRISTIAN
the flippancy of modern thought and speech should be looked at in its true light as worth- less, half-hearted effort to conceal social uneasiness.
The day of lip service is gone. BahaVllah proclaimed a revelation of deed service. In this period of Formation the youth of the Baha'i world community must break from the worthless standards of the times and un- fold the standards of God. After all are not alcoholic drinking, undue familiarity, and modern flippancy characteristics of people frantically searching for a security they do not feel? Have we not knowledge of the eternal Security? Are not these three mod- ern tendencies typical evidences of the bank- ruptcy of the age? And is it not our op- portunity to build up a new age in which man and woman, the world over, may live in peace and creative harmony re- moved far from the cheap idealism of the present?
We can at once begin the establishment of these new standards if as individuals and as groups we adopt the spiritual attitude of nobility which will differentiate us from others. BahaVllah has written in Hidden Words: "Noble have I created thee, yet thou hast abased thyself. Rise then unto that for which thou wast created."
In one of his talks in the United States 'Abdu'1-Baha said, "It is possible so to ad- just oneself to the practice of nobility that
B A H A ' I YOUTH ACTIVITIES
487
The Baha'i Youth Group of Poona, India, at the Naw-Ruz feast, March 21, 1938, year
95 of the Baha'i era.
its atmosphere surrounds and colors every act. When actions are habitually and con- sistently adjusted to noble standards, with no thought of the words that might herald them, then nobility becomes the accent of life. At such a degree of evolution one scarcely needs try any longer to be good all acts are become the distinctive expression of nobility."
As the Cause of God forges ahead in this New Hour, a time fraught with tremendous responsibilities and opportunities, let us ex- amine our conduct critically. Are we living forerunners of a new age? Or are we stereo- typed puppets in the blase modern manner? The Guardian is challenging us to pioneer in the realm of human conduct. Let us make nobility the accent of our lives!
INDEPENDENT INVESTIGATION DAVID HOFMAN
- NE of the most significant trends of
modern times is the frank examination of traditional standards and values. Ortho- doxy in religion, morals, social attitude, economy and art has crumpled under the pragmatic test of daily life and has suffered the scorn of new generations seeking a wider expression than is possible within the limited area of existing convention.
It would be a mistake to attribute this movement solely to such superficial causes as changing fashion or "the scientific age." The criticism of long-accepted values goes far deeper, down to the very foundation of so- cial life. It is not the result of youth mak-
ing fun of its elders, nor of "neoisms" despising previous ideas. There is through- out the world a definite desire for some standard, some criterion of conduct and thought which can restore perspective to the bewilderment of modern life.
The incapacity of ancient creeds and moral codes to meet the conditions of twentieth- century life has been amply demonstrated, with their consequent abandonment in fact, if not in theory. And here lies our danger. For while refusing to accept existing atti- tudes as a criterion of Tightness, we neverthe- less maintain our own personal prejudices and use them as our standard of measure-
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THE BAHA'f WORLD
ment. The resultant chaos is possibly just as bad as the crucifixion entailed in main- taining outmoded codes in an age advanced beyond their use. Institutionalism has at least a semblance of unity. Free thought which does not transcend personal prejudices, can have none.
We have begun well. The enlightenment is really under way; but if we would 'escape the charge of decadence we must pursue our investigation further and build our life on a new foundation capable of supporting a new society. If, in our investigation, we seek only a confirmation of our cherished ideas, we cannot make progress. If, on the other hand, now that we have thrown off the
shackles of shibboleth and fear, we proceed to search diligently, untrammeled by ration- alism, seeking only Truth, such a unity of thought will unite the human race as has never before been witnessed. For the knowledge at the disposal of humanity today is already sufficient for the establish- ment of a universal principle. It is only the left-over prejudices and provincialisms of the previous age which prevent its ac- ceptance.
That principle has already been set forth by Bah4'u'llah, and has taken firm root in modern ideology. It remains for us to put it into practice and build our World Order on its unshakable foundation.
CONCERNING DIVINE EDUCATION
LEWIS ZERBY (Sophomore at University of Illinois)
JLHE purpose of the one true God, exalted be his Glory, in revealing Himself to men is to lay bare those gems that lie hidden within the mine in their true and immortal selves."
"Regard man as a mine rich in gems of inestimable value. Education can, alone, cause it to reveal its treasures, and enable mankind to benefit therefrom."
("Gleanings from the 'writings of Babd'- u'llab.")
It is impossible to separate spiritual edu- cation, or true education, from the divine wisdom and power which is revealed to hu- manity by the Exalted Manifestations of God's infinite Grace. The educational insti- tutions of today are failing to recognize this essential truth and so they are not realizing their true purpose. Educators are striving "to lay bare those gems that lie hidden with- in the mine" of their students' "inmost selves" by means of human power and wis- dom; and although they are necessarily failing, they do not know the cause of their failure.
One reason education is failing today is that the teachers are not giving the students an opportunity to develop all of their inner capacities. Educators do not know the ca- pacity of man. Only the Manifestation un- derstands man's great power for good and
only the Manifestation commands man to completely fulfill this capacity to do good by living according to God's commands. The Prophet of God teaches men truth by com- manding them to act as He acts, and the life which results from this action is the goal of spiritual education.
The divinely educated man is not merely a person who is intellectually complete. Al- though he pursues factual knowledge, he is primarily a servant of God who has developed a beautiful and radiant character by obeying the Divine Commands. This character can be developed only by a wholehearted en- deavor to live as the Manifestation of God lived. The perfect life and the God-like character which result from it are the ulti- mate aim of all true education.
'Abdu'1-Baha and Baha'u'llah both point out very clearly that education is in essence self-expression. This is the meaning of the phrase "to lay bare those gems" that lie hidden in man's inmost self. The Prophet of God never educates a person merely by teach- ing him intellectual facts and scientific data. He stimulates man to live a creative life by causing him to worship those ideals the wor- ship of which brings about the expression of divine characteristics. The life of an edu- cated person is characterized by the virtues
BAHA'f YOUTH ACTIVITIES
489
of integrity, courage, sovereignty, strength, and power, as well as the virtues of love, pa- tience, humility, and mercy. These are the gems that lie hidden in man's inmost self, and these are the gems that only divine wis-
dom and power can lay bare. The purpose of spiritual education is to cause man to ex- press these gems in his entire life, a life which is truly "characterized by the attributes of divinity."
i
A BAHA'I PRAYS ZEAH HOLDN
OBSERVE that this soul of mine seeks a spiritual complement in its evolution. There is something about life which business, social, and cultural enjoyment cannot include. That something is nearness to God.
"They that valiantly labor in quest of God, will, when once they have renounced all else but Him, be so attached and wedded unto that City (of Certitude), that a mo- ment's separation from it would to them be unthinkable. . . That City is none other than the Word of God." . . .
If with the impenetrable armor of attach- ment to the world I insulate myself from God, I cannot hope to attain, but if, through the power of His Word, I subdue the worldly or exterior part of my mind, I engender the inward life of that which I fain would be, my soul is released, and I am spiritually free.
To approach God I must know Him. And as I learn to know Him in Baha'u'llah and behold His perfect reflection of all the at- tributes I love so well, my heart, in its po- tential likeness, stirs with an irrepressible longing to glow more luminously with the beauty of His image.
May I not hope to meet Him in mutual recognition? Since "God is always aware of His creature," the moment I apply that truth and apprehend its significance, that mo- ment, be it in the stillness of the night or in the pandemonium of the day, I be- come aware of Him! To actually realize (make real) that God is in my presence is to be in His presence! In this state of exaltation and sublimity I am with God!
Without words, in the language of the spirit, I commune with the Almighty, the Powerful, the Knower of all things. With my heart I entreat and supplicate, and I listen. . . .
Pray without ceasing? It is the frequently necessary reawakening of my consciousness of God by which I remain in perpetual prayer.
The Word of God can direct me how to pray and what to pray for, but I must do the praying myself.
"The highest and most elevating state is the state of prayer." "The greatest attain- ment is conversation with God."
OUTLINES OF STUDY
For the Second Series oj? International Youth Symposiums, March 7, 1937
2. Promulgation of Universal Peace, Vol. II, pp. 373-374, 339, 359, 387, 358.
3. Foundations of World Unity, pp. 79- 82, 18-19, 66-68.
4. Gleanings, p. 81. SUGGESTED PROCEDURE:
Consider briefly the world's need of the renewal of Religion. Show that God is the one infallible remedy for present con- ditions. Give evidence that now as never before the world is ripe for Unity and a Universal teaching.
TRUE RELIGION
ZEAH HOLDEN AIM:
To show that the Religion of Go4 is one Religion based upon progressive revelation through His Divine Manifestations, and that the foundation of religion has been restored by BahaVllah.
REFERENCES:
1. Promulgation of Universal Peace, Vol. I, pp. 138-141, 155-157, 148.
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THE BAHA'f WORLD
QUESTIONS FOR DEVELOPMENT:
1. Why do we need a re-formation of re- ligion in this century?
2. What is the cause of irreligion?
3. What is the origin of false religious beliefs and prejudices?
4. How can the Manifestations of God destroy them?
5. How do we determine the validity of a Prophet?
6. How has BahaVllah restored the foun- dation of Religion?
7. Discuss the essential and the non-essen- tial ordinances of God.
8. Discuss the Reality of religion versus dogmatic beliefs.
- 9. How does religion indicate the oneness
of humanity and the oneness of God?
AMERICA AND THE MOST GREAT PEACE
GRACE SHEPARD
AIM:
To find means to pursue our ultimate goal, namely, a permanently established Peace. To find out ways of taking part in the role which, according to Shoghi Effendi's letter, America and the Most Great Peace, America is to play in the establishment of that Most Great Peace. REFERENCES:
Bahd'u'lldh and the New Era, J. E. Essle- mont, page 282, par. 5 through page 283, par. 3, pages 185, 186. America and the Most Great Peace, Shog- hi Effendi, pp. 3, 11, 18,26. Outline of History, H. G. Wells, pp.
1090-2.
Isaiah, chapter 32, 17. II. Timothy, chapter 2, 22. SUGGESTED PROCEDURE:
Outline a number of problems which young Americans will meet in working for the establishment of international peace. Show the solution of these problems found in the Baha'i Teachings. QUESTIONS FOR DEVELOPMENT:
1. What is the attitude of non-Baha'i American youth in general on World Peace?
2. What do the Baha'i Teachings say about America's future?
3. How is America to assume the lead in international peace arbitration?
4. How is America peculiarly fitted to establish a permanent world peace?
5. How do the Baha'i Teachings fill the universal need for a Peace Plan funda- mentally sound and acceptable to the varied national cultures?
SCIENCE AND RELIGION CLARENCE W. LAROCQUE
AIM:
To prove that true Science and true Re- ligion are one in Reality, and that there- fore they cannot conflict.
REFERENCES:
1. Man the Unknown, by Alexis Carrel, pp. 133-150, 274-322.
2. 'Abdu'l-Bahd on Divine Philosophy, pp. 91-140.
3. Promulgation of Universal Peace, Vol. II, pp. 352-355, 368-369, 388, 438-
440.
SUGGESTED PROCEDURE:
Outline briefly the progress that has been made in the attempt to reconcile scientific fact and religious belief: (a) old attitude of Religion toward Science; (b) old atti- tude of Science toward Religion; (c) present attitudes of both schools; and, (d) reasons for necessary and assured recon- ciliation in future.
POINTS TO STRESS AND DEVELOP:
1 . Religious teachings of the past were ob- scured by dogma and ritual, their es- sential reality hidden, and were there- fore outdated when the Age of Science dawned. (Quote: P.U.P. Vol. II, pp. 438-440.)
2. Conflict really began with question of evolution of man. Stress evolutionary theory as elucidated by 'Abdu'1-Baha. (Quote: P.U.P. Vol. II, pp. 352-355).
3. Necessity for investigation of reality. Science is discoverer of realities. Re- ligion to be acceptable, must conform to science and reason. (Quote: P.U.P. Vol. II, p. 388; Divine Philosophy, p. 102).
4. The union of Science and Religion will take us far toward the goal of a Divine civilization. (Quote: Man the Un-
22,
Speakers at the Baha'i Youth Symposium and Baha'i friends, March 22, 1936, at Los
Angeles, California, U. S. A.
491
492
known, p. 279; P.C/.P. Vol. II, pp. 369).
THE BAHA'f WORLD
368-
WORLD ECONOMICS
WILFRID BARTON AIM:
( 1 ) To outline the main features of eco- nomic disorder in the world today and,
(2) To explain the manner in which the Baha'i Teachings solve these problems.
REFERENCES: For (1):
The Goal of a New World Order,
Shoghi Effendi. The Unfoldment of
World Civilization, Shoghi Effendi.
Security for a failing World, Stanwood
Cobb. For (2):
Pamphlet Baha'i Teachings on Eco- nomics (compilation of Economics
Committee of N.S.A.)
Baha'i Magazine, Vol. 1 3 .
Babd'i Scriptures.
Some Answered Questions, 'Abdu'l-
Baha.
Bahd 9 u y lldh and the New Era, Essle-
mont. Further References:
Economic Organization in the New
World Order, Haney (Baha'i Magazine,
Vol. 24, pp. 298-302).
The Supreme Affliction, Lunt. (/or.
cit. Vol. 23, pp. 97-132.)
SUGGESTED PROCEDURE:
To state the problem in all its various aspects; and then to consider each aspect in the light of the Baha'i teachings.
POINTS TO STRESS AND DEVELOP: (1) Main features of economic disorder extremes of poverty and wealth star- vation amidst plenty; universal unemploy- ment; economic class struggle dishar- mony between capital and labor strikes; insecurity for the aged, the disabled, the orphans; instability of international trade and finance.
REFERENCES:
Goal of a New World Order pp. 10-
16.
Unfoldment of World Civilization pp.
28-31.
Security for a Failing World Chap. 14, The New Economic State.
(2) Main features of Baha'i Economic Order:
a. Spiritual nature of economic prob- lem. Babd'i Scriptures par. 831.
b. Institution of Storehouse or House of Finance cornerstone of the eco- nomic life of each community. Pam- phlet on Economics pp. 9 and 10; or, Babd'i Magazine, Vol. 13, pp. 227, 231. Bahd'i Scriptures par. 831.
c. Graduated Income Taxes limiting excessive fortunes.
Some Answered Questions, p. 314. Babd'i Scriptures, par. 666, 667. Pamphlet on Economics, pp. 5 and 6.
d. Profit Sharing in Industry. Babd'i Scriptures, par. 669, 670. Some Answered Questions, pp. 315, 316. Pamphlet on Economics, p. 5.
e. Voluntary Giving. Bahd'i Scriptures, par. 754. Pamphlet on Economics, pp. 7, 8.
f . Work incumbent on All. Bahd'i Scriptures, par/259-261. Bahd y u y lldh and the New Era, pp. 168, 169.
g. Inheritance of Wealth. Pamphlet on Economics, pp. 6, 7. Bahd'u'lldh and the New Era, p. 172. h. A World Super-State.
Goal of a New World Order, pp. 16-28. Babd'i Scriptures, par. 669, 761, 762.
FINAL COMMENTS:
The introduction and conclusion are im- portant. The opening paragraph should immediately strike and focus the attention. The concluding paragraph should knit all preceding parts together and give a feeling of completion and finality.
PATHS OF UNITY FARRUCK IDAS
AIM:
To consider that religion is the only force that can bring about a permanent result in unifying the world and to show how the Baha'i Faith is the only religion that is prepared to accomplish World Unity.
BAHA'f YOUTH ACTIVITIES
493
REFERENCES:
1. The Goal of a New World Order, by Shoghi Etfendi.
2. Foundations of World Unity, by 'Abdu'1-Baha.
3. World Order, Feb., 1936, "Oneness of Mankind," by Hussein Rabbani.
4. World Order, August, 1936, "Divine Plan," by G. A. Shook.
5. World Order, June, 1935, "Unity of the World," by Guglielmo Ferrero.
6. A Christian Sociology for Today, Chap- ter "A World Order," by M. B. Reckitt.
7. The Grand Strategy of Evolution, Chapter "The New Leviathan," by W. Patten.
SUGGESTED PROCEDURE:
Briefly consider the need of world unity from the standpoint of the material fac- tors that science has provided to bring the world together geographically. Show the weaknesses of existing efforts of collective security such as sciences, politics, econom- ics, and art. Present the spiritual basis prescribed in the teachings of Baha'u'llah for establishing world unity.
POINTS TO STRESS AND DEVELOP:
1. The unity of mankind must first be established in the hearts of people before it can take definite form. Religion is the only force that can create in the individ- ual a true consciousness of the oneness of mankind.
2. The conception of world unity implies the cooperation of diverse social groups and not the uniformity sought by advo- cates of the Utopian vision.
3. The need of an order through which unified humanity might function.
THE MEANING OF WORLD ORDER FRED ASCAH
AIM:
To stress the requirements and necessity for a World Government. To find in the World Order of Baha'u'llah the only practical plan which fulfills all require- ments.
REFERENCES:
1. John Strachey, The Coming Struggle
for Power. "Nationalism," chap. 4; "Communism," chap. 19.
2. Fred Henderson, The Case for Social- ism.
3. Beverly Nichols, Cry Havoc.
4. H. G. Wells, Outline of History, chap. 37, section 5; chap. 39, sections 9-13.
5. J. E. Esslemont, The New Era, chap. 9.
6. G. O. Latimer, World Order Maga- zine, May, 1936. "A World Com- munity."
7. Shoghi Effendi, The Unfoldment of World Civilization, "The Future World Commonwealth."
SUGGESTED PROCEDURE:
Demonstrate how our disunited govern- ments and narrow nationalisms led us into the World War, with subsequent economic upheavals. Stress the present world-wide decay of democracy, morals and religion. Outline some of the various peace, govern- mental, and economic plans designed to al- leviate man's distress none with a uni- versal appeal except the Baha'i divine plan. Impress an ordered world as given in ref- erences 5 and 7. Show in our apparently slow, but steady growth, a sign of great strength.
BAHA'f YOUTH AND THE WORLD
TODAY
EDITH DOROTHEA MORRELL AIM:
To distinguish the Baha'i Faith from other Youth Movements, and to realize that it is the Baha'i Cause that is the fulfillment of the religious, economic and social needs of young people today.
REFERENCES:
1. In Defense Of Modern Youth, by Ellis Chadbourne, Part II, IV, VI.
2. Wake Up And Live, by Dorothea Brande, chapter I.
3. The Shape Of Things To Come, by H. G. Wells, Book V, p. 381-431.
4. The Churchman, November 15, 1936, "Lost: Grandfather's Faith."
5. Security For A Failing World, by Stan- wood Cobb, chap. IV, XV, XVII.
6. World Order, September, 1936, The Unfoldment of World Civilization.
7. Bahd'f Youth, July 1936 "Nobility."
494
THE BAHA'f WORLD
SUGGESTED PROCEDURE: Consider the concept of life as expressed by the youth today and show how the Baha'i Youth maintains a state of balance in a frenzied world.
QUESTIONS FOR DEVELOPMENT:
1. What does Baha'u'llah stress as the fundamental basis for order and bal- ance?
2. Funk & Wagnall state that the balance of power can be attained not by a single nation nor a few nations but by a community of nations, Show how the Baha'i teachings correspond to this.
3. What do you think of the plans set forth by H. G. Wells as the only pos- sible world- wide reconstruction?
4. What, as a Baha'i youth, would be the basis of your security in religion, eco- nomics and society.
5. Show how the lack of poise or balance in the individual comes from having no objective in life.
6. Give some concrete examples of the breaking down of Christian institu- tions.
7. Consider the artist and the funda- mental steps he takes to create strength or power in his art and compare them to the Baha'i concept of life.
1. the will to create.
2. a sense of values.
3. application.
4. harmony or balance.
5. strength or power.
P. S. All outside reading obtainable in the public libraries.
HUMANITY'S COMING OF AGE
MARGUERITE REIMER AIM:
To consider the material and spiritual progress of humanity and to show its col- lective attainment.
REFERENCES:
H. Overstreet We Move in New Direc- tions. Foreword and chaps. 1-9-11-13.
H. A. Gibbons Nationalism and Inter- nationalism, chap. 6.
A. W. Martin Seven Great Bibles, Intro- duction, pp. xviii.
Shoghi EftendiUnfoldment of World Civilization.
The Future World Commonwealth, p. 15-16.
'Abdu'1-Baha Bahd'i Scriptures, pars. 639-917-920.
Baha'i Peace Program, p. 5. Some Answered Questions, p. 193-4.
Baha'u'llah Gleaning*, p. 76-77.
Thornton Chase The Bahd'i Revelation, p. 43-47.
SUGGESTED PROCEDURE:
Change is a law of life Everything goes in cycles.
The source of all knowledge is the Word of the Manifestation and by this Word Mankind progresses materially and spirit- ually. Until this time our unfoldment has been within a limited range but now we have the advantage of our attainments collectively. We have reached maturity and when we apply the principles for this day to our problems the results will be harmony.
QUESTIONS FOR DEVELOPMENT:
1. Show how evolution is the underlying principle of the new age both materially and spiritually.
2. What references to this age do we find in the books of former Prophets?
3. What evidences are there that this age is the consummation of all former ages?
4. How does the new age, although in the springtime of its development, repre- sent the maturity of civilization?
5. Why cannot man progress materially without first having spiritual attain- ment?
6. What is the difference between religion and theology?
7. What has prevented religious unity?
8. What is the Center of humanity's col- lective maturity today?
BAHA't YOUTH ACTIVITIES
495
AN OPEN LETTER BY JOSEPH McK. NOYES, A.S. '38
The following letter appeared in the Syracuse Daily Orange, daily paper of Syra- cuse University, on Tuesday, February 23, 1937, under the title "Baha'i Movement":
To the Editor:
Since I have been in college I have noted with interest the thought and activity to- ward peace in this and many other universi- ties. Altho many plans and ideas have been offered, one great world-wide movement has been practically unknown here.
This plan, the Baha'i movement, has been known to me for about six years. During this time I have learned to believe in its possi- bilities and to credit its claims; but only within the last week have I realized the true purpose and practicability of it.
The theme of this movement was most simply expressed by its founder more than seventy years ago, "Let not a man glory in this that he loves his country; rather, let him glory in this that he loves his kind." Your first impression of this movement may be that its aims and teachings are too idealistic to ever be realized. I had that feeling until very recently.
Whereas most of the peace plans that we know can fail because of the shortcomings of "human nature," the dynamic power of this movement is great enough to change human nature for the better. This same power has done so in the past, and "history repeats it- self." This cause is world-wide. Already its followers are numbered not in thousands, but in millions.
It is more than just a movement or "an- other religion." It is a divine plan that is the
climax of all previous religious teachings. A stable and practical World Unity is its ulti- mate goal. To achieve this, some of its out- standing features and principles are: Social and economic security; elimination of preju- dices of all kinds; adoption of a universal language; the independent investigation of truth; agreement between Science and Reli- gion; universal education; equality between men and women; and a strong international House of Justice. Upon this firm founda- tion, lasting world peace and unity can be- come a reality.*
But this letter is not written to show the merits of this movement. I am trying to express the sincerity with which I believe in this movement as the solution to our peace and social problems, in the hope that you will investigate it. There are many books on this subject in our own and the city library. Others can be borrowed from interested per- sons and believers on this campus.
Many of you heard and met Mr. Mount- fort Mills at the International Relations club luncheon on Feb. 11. He has been a believer in this Cause for many years and came to Syracuse in its interests. There are two other students on this campus who believe in this movement as I do, and who have authorized me to mention them in this communication namely, Ned Blackmer, F.A. '38; and Vir- ginia Setz, L.A. '37. It is a cause worthy of your investigation, and of your support if you can feel its significance. We solicit your interest or at least your curiosity.
I know it to be worthy of my support; I pray that my support may be worthy of it.
WHY I AM A BAHA'I
When I was a little girl I went with my family to visit 'Abdu'1-Baha in Haifa, Pales- tine. He was so kind to me. Even then I felt that here was someone who was so strong that nothing could sway him. Later I read Baha'u'llah's writings and in them I felt that same assurance and strength.
Florence Mattoon.
The logic of the spiritual teachings of Baha'u'llah appealed to me because for the first time I found spiritual teachings that were facts rather than suppositions of so- called "mysteries." . . . The World Order program, which entails every aspect of the Baha'i Faith, is undeniably for this age.
Samuel Fox.
496
THE BAHA'f WORLD
The Baha'i Faith first attracted me be- cause of its universality, its applicability to present-day problems, and because, like the darkie in the song, "I want some ob my Hebbun right here on earth." Now, with- out the faith and knowledge BahaVllah gives me, life would be but an aimless wan- dering. Clarence La Rocque.
The Revelation of BahaVllah leads the trend of modern thought yet conforms with the highest ideals of tradition. It solves all problems, individual or universal, and through it one can attain the real under- standing of true unity and fellowship. That is why I am a Baha'i.
Marguerite Reimer.
In a world of chaos and prejudice the need of Faith is a great one. When one finds the haven of a Faith and impelling love, also science in accord with religion, racial under- standing, and an answer to life's tedious problems this is the Baha'i Faith. I am a Baha'i because I know that BahaVllah is the prophet of this day and that His guidance leads to a useful and happy life.
Farruck loas.
Feeling the need of a universal religion capable of meeting modern problems, I com- pletely accept the Baha'i Teachings, the Baha'i administration of justice, its scientific outlook, tolerance and altruism. I believe the Baha'i Faith is the foundation of the world order toward which we all look in the future. Grace Shepard.
Why am I a Baha'i? Because the Baha'i Faith appeals to reason as well as spirit; be- cause it unites harmoniously the material and spiritual life of the group as well as the indi- vidual; because it is the only means of bring- ing humanity from chaos into order; and be- cause it has given to me spiritual poise and certainty in a world shaken to its spiritual foundations. Lilyan Fancher Bush.
The shining of the Sun of Truth, or the Word of God, revealed by Baha'u'llah will bring forth Baha'is just as inevitably as the shining of the material sun of the present springtime will bring plants and blossoms in its own season. I am, then, irresistibly a Baha'i because Baha'u'llah is the Cause of resuscitation for today.
Zeah Hoi den.
REFERENCES TO THE BAHA'I FAITH
REFERENCES TO THE BAHA'I FAITH
Alphabetical List of Authors
Archduchess Anton of Austria
Charles Baudouin
President Eduard Benes
Prof. Norman Bentwich, Hebrew Univer- sity, Jerusalem
Princess Marie Antoinette de Broglie Aussenac
Prof. E. G. Browne, M.A., M.B., Cambridge University
Luther Burbank
Dr. J. Estlin Carpenter, D.Litt., Manchester College, Oxford
General Renato Piola Caselli
Rev. T. K. Cheyne, D.Litt., D.D., Oxford University, Fellow of British Academy
Sir Valentine Chirol
Rev. K. T. Chung
Right Hon. The Earl Curzon of Kedleston
Prof. James Darmesteter, cole des Hautes ttudes, Paris
Rev. J. Tyssul Davis, B.A.
Dr. Auguste Forel, University of Zurich
Dr. Herbert Adams Gibbons
Arthur Henderson
Dr. Henry H. Jessup, D.D.
President David Starr Jordan
Prof, Jowett, Oxford University
Prof. Dimitry Kazarov, University of Sofia
Miss Helen Keller
Prof. Dr. V. Lesny
Harry Charles Lukach
Dowager Queen Marie of Rumania
Alfred W. Martin, Society for Ethical Cul- ture, New York
President Masaryk of Czechoslovakia
Dr. Rokuichiro Masujima, Doyen of Juris- prudence of Japan
Mr. Renwick J. G. Millar
Prof, Herbert A. Miller, Bryn Mau/r College
The Hon. Lilian Helen Montagu, J.P., D.H.L.
Arthur Moore
Angela Morgan
A. L. M. Nicolas
Prof. Yone Noguchi
Rev. Frederick W. Oakes
H.R.H. Princess Olga of Yugoslavia
Sir Flinders Petrie, Archeologist
Prof. R. F. Piper
Prof. B. Popovitch
Charles H. Prisk
Dr. Edmund Privat, University of Geneva
Herbert Putnam, Congressional Library, Washington, D. C.
Eugen Relgis
Ernest Renan
Prof. Dr. J. Rypka
Rt. Hon. Sir Herbert Samuel, G.C.B., M.P.
fimile Schreiber, Publicist
Prof. Hari Prasad Shastri, D.Litt.
Rev. Griffith J. Sparham
Ex-Governor William Sulzer
Shri Purohit Swami
Leo Tolstoy
Prof. Arminius Vambery, Hungarian Acad- emy of Pesth
Sir Francis Younghusband, K.C.S.I., K.C.I.E.
A
BY DOWAGER QUEEN MARIE OF RUMANIA
1.
WOMAN l brought me the other day a Book. I spell it with a capital letter because it is a glorious Book of love and goodness, strength and beauty.
She gave it to me because she had learned I was in grief and sadness and wanted to help. . . . She put it into my hands saying: "You seem to live up to His teachings." And when I opened the Book I saw it was the word of 'Abdu'1-Baha, prophet of love and kindness, and of his father the great
1 Miss Martha L. Root. Editor.
498
REFERENCES TO THE BAHA'f FAITH
499
teacher of international good-will and un- derstanding of a religion which links all creeds.
Their writings are a great cry toward peace, reaching beyond all limits of frontiers, above all dissension about rites and dogmas. It is a religion based upon the inner spirit of God, upon the great, not- to-be-overcome verity that God is love, meaning just that. It teaches that all hatreds, intrigues, suspi- cions, evil words, all aggressive patriotism even, are outside the one essential law of God, and that special beliefs are but surface things whereas the heart that beats with divine love knows no tribe nor race.
It is a wondrous Message that Baha'u'llah and his son 'Abdu'1-Baha have given us. They have not set it up aggressively, know- ing that the germ of eternal truth which lies at its core cannot but take root and spread.
There is only one great verity in it: Love, the mainspring of every energy, tolerance toward each other, desire of understanding each other, knowing each other, helping each other, forgiving each other.
It is Christ's Message taken up anew, in the same words almost, but adapted to the thousand years and more difference that lies between the year one and today. No man could fail to be better because of this Book.
I commend it to you all. If ever the name of BahaVllah or 'Abdu'1-Baha comes to your attention, do not put their writings from you. Search out their Books, and let their glorious, peace-bringing, love-creating words and lessons sink into your hearts as they have into mine.
One's busy day may seem too full for religion. Or one may have a religion that satisfies. But the teachings of these gentle, wise and kindly men are compatible with all religion, and with no religion.
Seek them, and be the happier. (From the Toronto Daily Sfar, May 4,
1926.)
2.
Of course, if you take the stand that creation has no aim, it is easy to dismiss life and death with a shrug and a "that ends it all; nothing comes after."
But how difficult it is so to dismiss the universe, our world, the animal and vege-
table world, and man. How clearly one sees a plan in everything. How unthinkable it is that the miraculous development that has brought man's body, brain and spirit to what it is, should cease. Why should it cease? Why is it not logical that it goes on? Not the body, which is only an instrument, but the invisible spark or fire within the body which makes man one with the wider plan of creation.
My words are lame, and why should I grope for meanings when I can quote from one who has said it so much more plainly, 4 Abdu'l-Baha, whom I know would sanction the use of his words:
"The whole physical creation is perishable. Material bodies are composed of atoms. When these atoms begin to separate, decom- position sets in. Then comes what we call death.
"This composition of atoms which con- stitutes the body or mortal element of any created being, is temporary. When the power of attraction which holds these atoms to- gether is withdrawn, the body as such ceases to exist.
"With the soul it is different. The soul is not a combination of elements, is not com- posed of many atoms, is of one indivisible substance and therefore eternal.
"It is entirely out of the order of physi- cal creation; it is immortal! The soul, being an invisible, indivisible substance, can suf- fer neither disintegration nor destruction. Therefore there is no reason for its coming to an end.
"Consider the aim of creation: Is it pos- sible that all is created to evolve and develop through countless ages with merely this small goal in view a few years of man's life on earth? Is it not unthinkable that this should be the final aim of existence? Does a man cease to exist when he leaves his body? If his life comes to an end, then all previous evolution is useless. All has been for nothing. All those eons of evolution for nothing! Can we imagine that creation had no greater aim than this?
"The very existence of man's intelligence proves his immortality. His intelligence is the intermediary between his body and his spirit. When man allows his spirit, through
500
THE BAHA'f WORLD
his soul, to enlighten his understanding, then does he contain all creation; because man be- ing the culmination of all that went before, and thus superior to all previous evolutions, contains all the lower already-evolved world within himself. Illumined by the spirit through the instrumentality of the soul, man's radiant intelligence makes him the crowning-point of creation!"
Thus does 'Abdu'1-Baha explain to us the soul the most convincing elucidation I know. (From the Toronto Dally Star, September
28, 1926.)
3.
At first we all conceive of God as some- thing or somebody apart from ourselves. We think He is something or somebody defi- nite, outside of us, whose quality, meaning and so-to-say "personality" we can grasp with our human, finite minds, and express in mere words.
This is not so. We cannot, with our earthly faculties entirely grasp His meaning no more than we can really understand the meaning of Eternity.
God is certainly not the old Fatherly gen- tleman with the long beard that in our childhood we saw pictured sitting amongst clouds on the throne of judgment, holding the lightning of vengeance in His hand.
God is something simpler, happier, and yet infinitely more tremendous. God is All, Everything. He is the power behind all beginnings. He is the inexhaustible source of supply, of love, of good, of progress, of achievement. God is therefore Happiness.
His is the voice within us that shows us good and evil.
But mostly we ignore or misunderstand this voice. Therefore did He choose his Elect to come down amongst us upon earth to make clear His word, His real meaning. Therefore the Prophets; therefore Christ, Muhammad, Baha Vllah, for man needs from time to time a voice upon earth to bring God to him, to sharpen the realization of the ex- istence of the true God. Those voices sent to us had to become flesh, so that with our earthly ears we should be able to hear and understand.
Those who read their Bible with "peeled
eyes" will find in almost every line some revelation. But it takes long life, suffering or some sudden event to tear all at once the veil from our eyes, so that we can truly see. . . .
Sorrow and suffering are the surest and also the most common instructors, the straightest channel to God that is to say, to that inner something within each of us which is God.
Happiness beyond all understanding comes with this revelation that God is within us, if we will but listen to His voice. We need not seek Him in the clouds. He is the All- Father whence we came and to whom we shall return when, having done with this earthly body, we pass onward.
If I have repeated myself, forgive me. There are so many ways of saying things, but what is important is the truth which lies in all the many ways of expressing it. (From the Philadelphia "Evening ftulletin" Monday, September 27, 1926.)
4.
"Lately a great hope has come to me from one, 'Abdu'1-Baha. I have found in His and His Father, Baha'u'llah's Message of Faith all my yearning for real religion satisfied. If you ever hear of Baha'is or of the Baha'i Movement which is known in America, you will know what that is. What I mean: these Books have strengthened me beyond belief and I am now ready to die any day full of hope. But I pray God not to take me away yet for I still have a lot of work to do."
5.
"The Baha'i teaching brings peace and understanding.
"It is like a wide embrace gathering to- gether all those who have long searched for words of hope.
"It accepts all great prophets gone before, it destroys no other creeds and leaves all doors open.
"Saddened by the continual strife amongst believers of many confessions and wearied of their intolerance towards each other, I discovered in the Baha'i teaching the real spirit of Christ so often denied and misun- derstood:
"Unity instead of strife, hope instead of
REFERENCES TO THE BAHA'f FAITH
501
condemnation, love instead of hate, and a great reassurance for all men."
6.
"The Baha'i teaching brings peace to the soul and hope to the heart.
"To those in search of assurance the words of the Father are as a fountain in the desert after long wandering." 1934.
7.
"More than ever today when the world is facing such a crisis of bewilderment and unrest, must we stand firm in Faith seeking that which binds together instead of tearing asunder."
"To those seaching for light, the Baha'i Teachings offer a star which will lead them to deeper understanding, to assurance, peace and good will with all men." 1936.
BY PROFESSOR E. G. BROWNE 1.
Introduction to Myron H. Phelps' 6 Abbas Efiendi, pages xv-xx; 1903 rev. 1912
I have often heard wonder expressed by Christian ministers at the extraordinary suc- cess of Babi missionaries, as contrasted with the almost complete failure of their own. "How is it," they say, "that the Christian doctrine, the highest and the noblest which the world has ever known, though sup- ported by all the resources of Western civil- ization, can only count its converts in Mu- hammadan lands by twos and threes, while Babiism can reckon them by thousands?" The answer, to my mind, is plain as the sun at midday. Western Christianity, save in the rarest cases, is more Western than Christian, more racial than religious; and by dallying with doctrines plainly incompatible with the obvious meaning of its Founder's words, such as the theories of "racial supremacy," "im- perial destiny," "survival of the fittest," and the like, grows steadily more rather than less material. Did Christ belong to a "dominant race," or even to a European or "white race"? ... I am not arguing that the Christian religion is true, but merely that it is in mani- fest conflict with several other theories of life which practically regulate the conduct of all States and most individuals in the
Western world, a world which, on the whole, judges all things, including religions, mainly by material, or to use the more popular term, "practical," standards. . . . There is, of course, another factor in the success of the Babi propagandist, as compared with the Christian missionary, in the conversion of Muhammadans to his faith: namely, that the former admits, while the latter rejects, the Divine inspiration of the Qur'an and the prophetic function of Muhammad. The Christian missionary must begin by attack- ing, explicitly or by implication, both these beliefs; too often forgetting that if (as hap- pens but rarely) he succeeds in destroying them, he destroys with them that recogni- tion of former prophetic dispensations (in- cluding the Jewish and the Christian) which Muhammad and the Qur'an proclaim, and converts his Muslim antagonist not to Chris- tianity, but to Skepticism or Atheism. What, indeed, could be more illogical on the part of Christian missionaries to Muhamma- dan lands than to devote much time and labor to the composition of controversial works which endeavor to prove, in one and the same breath, first, that the Qur'an is a lying imposture, and, secondly, that it bears witness to the truth of Christ's mission, as though any value attached to the testimony of one proved a liar! The Babi (or Baha'i) propagandist, on the other hand, admits that Muhammad was the prophet of God and that the Qur'an is the Word of God, denies noth- ing but their finality, and does not discredit his own witness when he draws from that source arguments to prove his faith. To the Western observer, however, it is the com- plete sincerity of the Babis, their fearless dis- regard of death and torture undergone for the sake of their religion, their certain con- viction as to the truth of their faith, their generally admirable conduct towards man- kind and especially towards their fellow- believers, which constitutes their strongest claim on his attention.
2.
Introduction to Myron H. Phelps' 'Abbas Efendiy pages xii-xiv
It was under the influence of this en- thusiasm that I penned the introduction to
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First Baha'i Youth Group of Lyons, France. Photographed in the garden of Mr. Yazdi,
Lyons, France, June 14, 1936.
my translation of the Traveller's Narrative. . . . This enthusiasm, condoned, if not shared, by many kindly critics and review- ers, exposed me to a somewhat savage attack in the Oxford Magazine, an attack conclud- ing with the assertion that my Introduction displayed "a personal attitude almost incon- ceivable in a rational European, and a style unpardonable in a university teacher." (The review in question appeared in the Oxford Magazine of May 25, 1892, page 394, . . . "the prominence given to the Bab in this book is an absurd violation of historical perspective; and the translations of the Traveller's Narrative a waste of the powers and opportunities of a Persian Scholar.") Increasing age and experience (more's the pity!) are apt enough, even without the as- sistance of the Oxford Magazine, to modify our enthusiasm; but in this case, at least, time has so far vindicated my judgment against that of my Oxford reviewer that he could scarcely now maintain, as he formerly asserted, that the Babi religion "had affected the least important part of the Muslim World and that not deeply." Every one who is in the slightest degree conversant with the actual state of things (September 27, 1903), m Persia now recognizes that the
number and influence of the Babis in that country is immensely greater than it was fifteen years ago.
3.
A Traveller's Narrative, page 309
The appearance of such a woman as Qurratu'l-'Ayn is in any country and any age a rare phenomenon, but in such a coun- try as Persia it is a prodigy nay, almost a miracle. Alike in virtue of her marvelous beauty, her rare intellectual gifts, her fervid eloquence, her fearless devotion and her glorious martyrdom, she stands forth incom- parable and immortal amidst her country- women. Had the Babi religion no other claim to greatness, this were sufficient that it produced a heroine like Qurratu'l-'Ayn.
4.
Introduction to A Traveller's Narrative, pages ix, x
Though I dimly suspected whither I was going and whom I was to behold (for no distinct intimation had been given to me) , a second or two elapsed ere, with a throb of wonder and awe, I became definitely con-
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scious that the room was not untenanted. In the corner where the divan met the wall sat a wondrous and venerable figure, crowned with a .felt head-dress of the kind called taj by dervishes (but of unusual height and make) , round the base of which was wound a small white turban. The face of him on whom I gazed I can never forget, though I cannot describe it. Those piercing eyes seemed to read one's very soul; power and authority sat on that ample brow; while the deep lines on the forehead and face implied an age which the jet-black hair and beard flowing down in indistinguishable luxuriance almost to the waist seemed to belie. No need to ask in whose presence I stood, as I bowed myself before one who is the ob- ject of a devotion and love which kings might envy and emperors sigh for in vain.
A mild, dignified voice bade me be seated, and then continued: " Praise be to God, that thou bast attained! . . . Thou hast come to see a prisoner and an exile. . . . We desire but the good of the world and the happiness of the nations; yet they deem us a stirrer-up of strife and sedition worthy of bondage and banishment. . . . That all nations should become one in faith and all men as brothers; that the bonds of affection and unity be- tween the sons of men should be strength- ened; that diversity of religion should cease, and differences of race be annulled what harm is there in this? . . . Yet so it shall be; these fruitless strifes, these ruinous wars shall pass away, and the 'Most Great Peace* shall come. . . . Do not you in Europe need this also? Is not this that which Christ foretold? . . . Yet do we see your kings and rulers lavishing their treasures more freely on means for the destruction of the human race than on that which would conduce to the happi- ness of mankind. . . . These strifes and this bloodshed and discord must cease, and all men be as one kindred and one family. . . . Let not a man glory in this that he loves his country; let him rather glory in this: that he loves his kind. . . ."
Such, so far as I can recall them, were the words which, besides many others, I heard from Baha. Let those who read them con- sider well with themselves whether such doc- trines merit death and bonds, and whether
the world is more likely to gain or lose by their diffusion.
5.
Introduction to A Traveller's Narrative, pages xxxv, xxxvi
Seldom have I seen one whose appearance impressed me more. A tall, strongly built man holding himself straight as an arrow, with white turban and raiment, long black locks reaching almost to the shoulder, broad powerful forehead, indicating a strong intel- lect, combined with an unswerving will, eyes keen as a hawk's, and strongly marked but pleasing features such was my first im- pression of 'Abbas Effendi, "The Master" ('Agha) as he par excellence is called by the Babis. Subsequent conversation with him served only to heighten the respect with which his appearance had from the first in- spired me. One more eloquent of speech, more ready of argument, more apt of illus- tration, more intimately acquainted with the sacred books of the Jews, the Christians and the Muhammadans, could, I should think, be scarcely found even amongst the eloquent, ready and subtle race to which he belongs. These qualities, combined with a bearing at once majestic and genial, made me cease to wonder at the influence and esteem which he enjoyed even beyond the circle of his father's followers. About the greatness of this man and his power no one who had seen him could entertain a doubt.
BY DR. J. ESTLIN CARPENTER
Excerpts from Comparative Religions, pages 70, 71
From that subtle race issues the most remarkable movement which modern Mu- hammadanism has produced. . . . Disciples gathered round him, and the movement was not checked by his arrest, his imprisonment for nearly six years and his final execution in 1850. ... It, too, claims to be a universal teaching; it has already its noble army of martyrs and its holy books; has Persia, in the midst of her miseries, given birth to a religion which will go round the world?
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BY THE REV. T. K. CHEYNE, D.LITT., D.D.
Excerpts from The Reconciliation of Races and Religions, (1914)
There was living quite lately a human being * of such consummate excellence that many think it is both permissible and in- evitable even to identify him mystically with the invisible Godhead. . . . His 2 combina- tion of mildness and power is so rare that we have to place him in a line with super-normal men. . . . We learn that, at great points in his career after he had been in an ecstasy, such radiance of might and majesty streamed from his countenance that none could bear to look upon the effulgence of his glory and beauty. Nor was it an uncommon occur- rence for unbelievers involuntarily to bow down in lowly obeisance on beholding His Holiness.
The gentle spirit of the Bab is surely high up in the cycles of eternity. Who can fail, as Professor Browne says, to be attracted by him? "His sorrowful and persecuted life; his purity of conduct and youth; his courage and uncomplaining patience under misfor- tune; his complete self -negation; the dim ideal of a better state of things which can be discerned through the obscure mystic utter- ances of the Bay an; but most of all, his tragic death, all serve to enlist our sympa- thies on behalf of the young prophet of Shiraz."
"II sentait le besoin d'une reforme pro- fond a introduire dans les moeurs publiques. ... II s'est sacrifie pour 1'humanite; pour elle il a donne son corps et son ame, pour elle il a subi les privations, les affronts, les injures, la torture et le martyre." (Mons. Nicolas.)
If there has been any prophet in recent times, it is to BahiVllah that we must go. Character is the final judge. BahaVllah was a man of the highest class that of prophets. But he was free from the last infirmity of noble minds, and would certainly not have separated himself from others. He would have understood the saying: "Would God all the Lord's people were prophets!" What he does say, however, is just as fine: "I do not desire lordship over others; I desire all men to be even as I am."
The day is not far off when the details of 'Abdu'l-Baha's missionary journeys will be admitted to be of historical importance. How gentle and wise he was, hundreds could testify from personal knowledge, and I, too, could perhaps say something. ... I will only, however, give here the outward frame- work of 'Abdu'l-Baha's life, and of his apos- tolic journeys, with the help of my friend Lutfullah. . . .
During his stay in London he visited Ox- ford (where he and his party of Persians mainly were the guests of Professor and Mrs. Cheyne), Edinburgh, Clifton and Woking. It is fitting to notice here that the audience at Oxford, though highly academic, seemed to be deeply interested, and that Dr. Carpenter made an admirable speech. . . .
BY PROFESSOR VAMBERY
Testimonial to the Religion of 'Abdu'1-Baha. (Published in Egyptian Gazette, Sept. 24, 1913, by Mrs. J. Stannard.)
I forward this humble petition to the sanctified and holy presence of 'Abdu'1-Baha 'Abbas, who is the center of knowledge, famous throughout the world, and loved by all mankind. O thou noble friend who art conferring guidance upon humanity May my life be a ransom to thee!
The loving epistle which you have conde- scended to write to this servant, and the rug which you have forwarded, came safely to hand. The time of the meeting with your Excellency, and the memory of the benedic- tion of your presence, recurred to the mem- ory of this servant, and I am longing for the time when I shall meet you again. Although I have traveled through many countries and cities of Islam, yet have I never met so lofty a character and so exalted a personage as your Excellency, and I can bear witness that it is not possible to find such another. On this account, I am hoping that the ideals and ac- complishments of your Excellency may be crowned with success and yield results under all conditions; because behind these ideals and deeds I easily discern the eternal welfare and prosperity of the world of humanity.
This servant, in order to gain first-hand
Baha'u'lUh.
2 Bab.
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information and experience, entered into the ranks of various religions, that is, outwardly, I became a Jew, Christian, Muhammadan and Zoroastrian. I discovered that the devo- tees of these various religions do nothing else but hate and anathematize each other, that all their religions have become the instru- ments of tyranny and oppression in the hands of rulers and governors, and that they are the causes of the destruction of the world of humanity.
Considering those evil results, every per- son is forced by necessity to enlist himself on the side of your Excellency, and accept with joy the prospect of a fundamental basis for a universal religion of God, being laid through your efforts.
I have seen the father of your Excellency from afar. I have realized the self-sacrifice and noble courage of his son, and I am lost in admiration.
For the principles and aims of your Ex- cellency, I express the utmost respect and devotion, and if God, the Most High, con- fers long life, I will be able to serve you under all conditions. I pray and supplicate this from the depths of my heart. Your servant,
(Mamhenyn.)
VAMBERY.
BY HARRY CHARLES LUKACH
Quotation from The Fringe of the East, (Macmillan & Co., London, 1913.)
Baha'ism is now estimated to count more than two million adherents, mostly com- posed of Persian and Indian Shi'ihs, but in- cluding also many Sunnis from the Turkish Empire and North Africa, and not a few Brahmans, Buddhists, Taoists, Shintoists and Jews. It possesses even European converts, and has made some headway in the United States. Of all the religions which have been encountered in the course of this journey the stagnant pools of Oriental Christianity, the strange survivals of sun-worship, and idolatry tinged with Muhammadanism, the immutable relic of the Sumerians it is the only one which is alive, which is aggressive, which is extending its frontiers, instead of secluding itself within its ancient haunts. It is a thing which may revivify Islam, and
make great changes on the face of the Asiatic world.
BY SIR VALENTINE CHIROL
Quotations from The Middle Eastern Ques- tion or Some Political Problems of Indian Defense, chapter XI, page 116. (The Re- vival of Babiism.)
When one has been like Sa'di, a great per- sonage, and then a common soldier, and then a prisoner of a Christian feudal chief; when one has worked as a navvy on the fortifica- tions of the Count of Antioch, and wandered back afoot to Shiraz after infinite pain and labor, he may well be disposed to think that nothing that exists is real, or, at least, has any substantial reality worth clinging to. Today the public peace of Persia is no longer subject to such violent perturbations. At least, as far as we are concerned, the appearances of peace prevail, and few of us care or have occasion to look beyond the appearances. But for the Persians themselves, have the conditions very much changed? Do they not witness one day the sudden rise of this or that favorite of fortune and the next day his sudden fall? Have they not seen the Atabak- i-A'zam twice hold sway as the Shah's all- powerful Vazir, and twice hurled down from that pinnacle by a bolt from the blue? How many other ministers and governors have sat for a time on the seats of the mighty and been swept away by some intrigue as sordid as that to which they owed their own exaltation? And how many in humbler sta- tions have been in the meantime the recipi- ents of their unworthy favors or the victims of their arbitrary oppression? A village which but yesterday was fairly prosperous is beggared today by some neighboring land- lord higher up the valley, who, having duly propitiated those in authority, diverts for the benefit of his own estates the whole of its slender supply of water. The progress of a governor or royal prince, with all his cus- tomary retinue of ravenous hangers-on, eats out the countryside through which it passes more effectually than a flight of locusts. The visitation is as ruinous and as unaccountable. Is it not the absence of all visible moral cor- relation of cause and effect in these phe- nomena of daily life that has gone far to
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produce the stolid fatalism of the masses, the scoffing skepticism of the more educated classes, and from time to time the revolt of some nobler minds? Of such the most recent and perhaps the noblest of all became the founder of Babiism. Chapter XI, page 120
The Bab was dead, but not Babiism. He was not the first, and still less the last, of a long line of martyrs who have testified that even in a country gangrened with corrup- tion and atrophied with indifTerentism like Persia, the soul of a nation survives, inarticu- late, perhaps, and in a way helpless, but still capable of sudden spasms of vitality. Chapter XI, page 124
Socially one of the most interesting fea- tures of Babiism is the raising of woman to a much higher plane than she is usually ad- mitted to in the East. The Bab himself had no more devoted a disciple than the beauti- ful and gifted lady, known as Qurratu'l- 'Ayn, the "Consolation of the Eyes," who, having shared all the dangers of the first apostolic missions in the north, challenged and suffered death with virile fortitude, as one of the Seven Martyrs of Tihran. No memory is more deeply venerated or kindles greater enthusiasm than hers, and the influ- ence which she yielded in her lifetime still inures to her sex.
BY PROFESSOR JOWETT of Oxford
Quotation from Heroic Lives, pages 305
Prof. Jowett of Oxford, Master of Balliol, the translator of Plato, studied the move- ment and was so impressed thereby that he said: "The Babite [Baha'i] movement may not impossibly turn out to have the promise of the future." Dr. J. Estlin Carpenter quotes Prof. Edward Caird, Prof. Jowett's successor as Master of Balliol, as saying, "He thought Babiism (as the Baha'i movement was then called) might prove the most im- portant religious movement since the foun- dation of Christianity." Prof. Carpenter himself gives a sketch of the Baha'i move- ment in his recent book on Comparative Religions and asks, "Has Persia, in the midst of her miseries, given birth to a religion that will go around the world?"
BY ALFRED W. MARTIN
Excerpts from Comparative Religion and the Religion of the Future, pages 81-91
Inasmuch as a fellowship of faiths is at once the dearest hope and ultimate goal of the Baha'i movement, it behooves us to take cognizance of it and its mission. . . . Today this religious movement has a million and more adherents, including people from all parts of the globe and representing a remark- able variety of race, color, class and creed. It has been given literary expression in a veritable library of Asiatic, European, and American works to which additions are an- nually made as the movement grows and grapples with the great problems that grow out of its cardinal teachings. It has a long roll of martyrs for the cause for which it stands, twenty thousand in Persia alone, proving it to be a movement worth dying for as well as worth living by.
From its inception it has been identified with Baha'u'llah, who paid the price of pro- longed exile, imprisonment, bodily suffering, and mental anguish for the faith he cherished a man of imposing personality as revealed in his writings, characterized by intense moral earnestness and profound spirituality, gifted with the selfsame power so conspicuous in the character of Jesus, the power to appreci- ate people ideally, that is, to see them at the level of their best and to make even the low- est types think well of themselves because of potentialities within them to which he pointed, but of which they were wholly un- aware; a prophet whose greatest contribution was not any specific doctrine he proclaimed, but an informing spiritual power breathed into the world through the example of his life and thereby quickening souls into new spiritual activity. Surely a movement of which all this can be said deserves nay, compels our respectful recognition and sin- cere appreciation.
. . . Taking precedence over all else in its gospel is the message of unity in religion. ... It is the crowning glory of the Baha'i movement that, while deprecating sectarian- ism in its preaching, it has faithfully prac- tised what it preached by refraining from becoming itself a sect. ... Its representa- tives do not attempt to impose any beliefs
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upon others, whether by argument or brib- ery; rather do they seek to put beliefs that have illumined their own lives within the reach of those who feel they need illumina- tion. No, not a sect, not a part of human- ity cut off from all the rest, living for itself and aiming to convert all the rest into ma- terial for its own growth; no, not that, but a leaven, causing spiritual fermentation in all religions, quickening them with the spirit of catholicity and fraternalism.
. . . Who shall say but that just as the little company of the Mayflower, landing on Plymouth Rock, proved to be the small be- ginning of a mighty nation, the ideal germ of a democracy which, if true to its princi- ples, shall yet overspread the habitable globe, so the little company of Baha'is exiled from their Persian home may yet prove to be the small beginning of the world-wide move- ment, the ideal germ of democracy in reli- gion, the Universal Church of Mankind?
BY PROF. JAMES DARMESTETER
Excerpt ,from Art in "Persia: A Historical and Literary Sketch" (translated by G. K. Nariman), and incorporated in Persia and Parsis, Part I, edited by G. K. Nariman. Published under patronage of the fran League, Bombay, 1925. (The Marker Literary Series for Persia, No. 2.)
The political reprieve brought about by the Sufis did not result in the regeneration of thought. But the last century which marks the end of Persia has had its revival and twofold revival, literary and religious. The funeral ceremonies by which Persia cele- brates every year for centuries the fatal day of the 10th of Muharram, when the son of 'AH breathed his last at Karbila have de- veloped a popular theater and produced a sincere poetry, dramatic and human, which is worth all the rhetoric of the poets. During the same times an attempt at religious reno- vation was made, the religion of Babiism. Demoralized for centuries by ten foreign conquests, by the yoke of a composite reli- gion in which she believed just enough to persecute, by the enervating influence of a mystical philosophy which disabled men for action and divested life of all aim and ob-
jects, Persia has been making unexpected efforts for the last fifty-five years to re-make for herself a virile ideal. Babiism has little of originality in its dogmas and mythology. Its mystic doctrine takes its rise from Siif ism and the old sects of the 'Aliides formed around the dogma of divine incarnation. But the morality it inculcates is a revolution. It has the ethics of the West. It suppresses lawful impurities which are a great barrier dividing Islam from Christendom. It de- nounces polygamy, the. fruitful source of Oriental degeneration. It seeks to reconsti- tute the family and it elevates man and in elevating him exalts woman up to his level. Babiism, which diffused itself in less than five years from one end of Persia to another, which was bathed in 1852 in the blood of its martyrs, has been silently progressing and propagating itself. If Persia is to be at all regenerate it will be through this new faith.
BY CHARLES BAUDOUIN
Excerpts from Contemporary Studies, Part III, page 131. (Allen & Unwin, London, 1924.)
We Westerners are too apt to imagine that the huge continent of Asia is sleeping as soundly as a mummy. We smile at the van- ity of the ancient Hebrews, who believed themselves to be the chosen people. We are amazed at the intolerance of the Greeks and the Romans, who looked upon the members of all races as barbarians. Nevertheless, we ourselves are like the Hebrews, the Greeks and the Romans. As Europeans we believed Europe to be the only world that matters, though from time to time we may turn a paternal eye towards America, regarding our offspring in the New World with mingled feelings of condescension and pride.
Nevertheless, the great cataclysm of 1914 is leading some of us to undertake a critical examination of the inviolable dogma that the European nations are the elect. Has there not been of late years a demonstration of the nullity of modern civilization the nullity which had already been proclaimed by Rousseau, Carlyle, Ruskin, Tolstoy, and Nietzsche? We are now inclined to listen more attentively to whispers from the East.
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National Baha'i Youth Committee of the United States and Canada, Louhelen Sum- mer School, Davison, Michigan, U. S. A., June, 1937.
Our self-complacency has been disturbed by such utterances as that of Rabindranath Tagore, who, lecturing at the Imperial Uni- versity of Tokio on June 18, 1916, foretold a great future for Asia. The political civil- ization of Europe was "carnivorous and can- nibalistic in its tendencies." The East was patient, and could afford to wait till the West, "hurry after the expedient," had to halt for want of breath. "Europe, while busily speeding to her engagements, disdain- fully casts her glance from her carriage win- dow at the reaper reaping his harvest in the field, and in her intoxication of speed, cannot but think him as slow and ever receding backwards. But the speed comes to its end, the engagement loses its meaning, and the hungry heart clamors for food, till at last she comes to the lonely reaper reaping his harvest in the sun. For if the office cannot wait, or the buying and selling, or the crav- ing for excitement love waits, and beauty, and the wisdom of suffering and the fruits of patient devotion and reverent meekness of simple faith. And thus shall wait the East till her time comes."
Being thus led to turn our eyes towards Asia, we are astonished to find how much we
have misunderstood it; and we blush when we realize our previous ignorance of the fact that, towards the middle of the nineteenth century, Asia gave birth to a great religious movement a movement signalized for its spiritual purity, one which has had thousands of martyrs, one which Tolstoy has described. H. Dreyfus, the French historian of this movement, says that it is not "a new reli- gion," but "religion renewed," and that it provides "the only possible basis for a mutual understanding between religion and free thought." Above all, we are impressed by the fact that, in our own time, such a mani- festation can occur, and that the new faith should have undergone a development far more extensive than that undergone in the same space of time nearly two thousand years ago, by budding Christianity.
... At the present time, the majority of the inhabitants of Persia have, to a varying extent, accepted the Babiist faith. In the great towns of Europe, America, and Asia, there are active centers for the propaganda of the liberal ideas and the doctrine of human community, which form % the foundations of Baha'ist teaching.
We shall not grasp the full significance of this tendency until we pass from the descrip- tion of Baha'ism as a theory to that of Baha'ism as a practice, for the core of reli- gion is not metaphysics, but morality.
The Baha'ist ethical code is dominated by the law of love taught by Jesus and by all the prophets. In the thousand and one de- tails of practical life, this law is subject to manifold interpretations. That of Baha'u- 'llah is unquestionably one of the most com- prehensive of these, one of the most exalted, one of the most satisfactory to the modern mind. . . .
That is why Baha'u'llah is a severe critic of the patriotism which plays so large a part in the national life of our day. Love of our native land is legitimate, but this love must not be exclusive. A man should love his country more than he loves his house (this is the dogma held by every patriot) ; but BahaVllah adds that he should love the divine world more than he loves his country. From this standpoint, patriotism is seen to be an intermediate stage on the road of renunci- ation, an incomplete and hybrid religion,
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something we have to get beyond. Through- out his life BahaVllah regarded the ideal universal peace as one of the most important of his aims. . . .
. . . BahaVllah is in this respect enunci- ating a novel and fruitful idea. There is a better way of dealing with social evils than by trying to cure them after they have come to pass. We should try to prevent them by removing their causes, which act on the indi- vidual, and especially on the child. Nothing can be more plastic than the nature of the child. The government's first duty must be to provide for the careful and efficient edu- cation of children, remembering that educa- tion is something more than instruction. This will be an enormous step towards the solution of the social problem, and to take such a step will be the first task of the Baytu'l-'Ad'l (House of Justice). "It is or- dained upon every father to rear his son or his daughter by means of the sciences, the arts, and all the commandments; and if any one should neglect to do so, then the mem- bers of the council, should the offender be a wealthy man, must levy from him the sum necessary for the education of his child. When the neglectful parent is poor, the cost of the necessary education must be borne by the council, which will provide a refuge for the unfortunate."
The Baytu'l-'Ad'l, likewise, must prepare the way for the establishment of universal peace, doing this by organizing courts of arbitration and by influencing the govern- ments. Long before the Esperantists had begun their campaign, and more than twenty years before Nicholas II had summoned the first Hague congress, BahaVllah was insist- ing on the need for a universal language and courts of arbitration. He returns to these matters again and again: "Let all the nations become one in faith, and let all men be brothers, in order that the bonds of affection and unity between the sons of men may be strengthened. . . . What harm can there be in that? ... It is going to happen. There will be an end to sterile conflicts, to ruinous wars; and the Great Peace will come!" Such were the words of BahdVllah in 1890, two years before his death.
While adopting and developing the Chris- tian law of love, BahdVllah rejected the
Christian principle of asceticism. He dis- countenanced the macerations which were a nightmare of the Middle Ages, and whose evil effects persist even in our own days. . . .
Baha'ism, then, is an ethical system, a system of social morality. But it would be a mistake to regard Baha'ist teaching as a collection of abstract rules imposed from without. Baha'ism is permeated with a sane and noble mysticism; nothing could be more firmly rooted in the inner life, more benignly spiritual; nothing could speak more inti- mately to the soul, in low tones, and as if from within. . . .
Such is the new voice that sounds to us from Asia; such is the new dawn in the East. We should give them our close attention; we should abandon our customary mood of disdainful superiority. Doubtless, Baha'u- 'llah's teaching is not definitive. The Persian prophet does not offer it to us as such. Nor can we Europeans assimilate all of it; for modern science leads us to make certain claims in matters of thought claims we cannot relinquish, claims we should not try to forego. But even though BahaVllah's precepts (like those of the Gospels) may not fully satisfy all these intellectual demands, they are rarely in conflict with our scientific outlooks. If they are to become our own spiritual food, they must be supplemented, they must be relived by the religious spirits of Europe, must be rethought by minds schooled in the Western mode of thought. But, in its existing form, Baha'ist teaching may serve, amid our present chaos, to open for us a road leading to solace and to com- fort; may restore our confidence in the spir- itual destiny of man. It reveals to us how the human mind is in travail; it gives us an inkling of the fact that the greatest happen- ings of the day are not the ones we were inclined to regard as the most momentous, not the ones which are making the loudest noise.
DR. HENRY H. JESSUP, D.D.
From the World's Parliament of Religion; Volume II, 1 3th Day, under Criticism and Discussion of Missionary Methods, page 1122. At the Columbian Exposition of 1893, at Chicago. Edited by the Rev.
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John Henry Barrows, D.D. (The Parlia- ment Publishing Company, Chicago, 1893.)
This, then, is our mission: that we who are made in the image of God should remember that all men are made in God's image. To this divine knowledge we owe all we are, all we hope for. We are rising gradually toward that image, and we owe to our fellowmen to aid them in returning to it in the Glory of God and the Beauty of Holiness. It is a celestial privilege and with it comes a high responsibility, from which there is no escape.
In the Palace of Bahji, or Delight, just outside the Fortress of 'Akka, on the Syrian coast, there died a few months since, a fa- mous Persian sage, the Babi Saint, named BahaVllah the "Glory of God" the head of that Vast reform party of Persian Mus- lims, who accept the New Testament as the Word of God and Christ as the Deliverer of men, who regard all nations as one, and all men as brothers. Three years ago he was visited by a Cambridge scholar and gave utterance to sentiments so noble, so Christ- like, that we repeat them as our closing words:
"That all nations should become one in faith and all men as brothers; that the bonds of affection and unity between the sons of men should be strengthened; that diversity of religions should cease and differences of race be annulled. What harm is there in this? Yet so it shall be. These fruitless strifes, these ruinous wars shall pass away, and the 'Most Great Peace' shall come. Do not you in Europe need this also? Let not a man glory in this, that he loves his country; let him rather glory in this, that he loves his kind."
BY THE RIGHT HON. THE EARL CURZON
Excerpts from Persia, Vol. I, pages 496-504. (Written in 1892.)
Beauty and the female sex also lent their consecration to the new creed and the hero- ism of the lovely but ill-fated poetess of Qazvin, Zarrin-Taj (Crown of Gold) or Qurratu'l-'Ayn (Solace of the Eyes), who, throwing off the veil, carried the missionary torch far and wide, is one of the most af-
fecting episodes in modern history. . . . The lowest estimate places the present num- ber of Babis in Persia at half a million. I am disposed to think, from conversations with persons well qualified to judge, that the total is nearer one million. They are to be found in every walk of life, from the ministers and nobles of the Court to the scavenger or the groom, not the least arena of their activity being the Mussulman priest- hood itself. It will have been noticed that the movement was initiated by Siyyids, Hajis and Mullas, i.e., persons who, either by descent, from pious inclination, or by profession, were intimately concerned with the Muhammadan creed; and it is among even the professed votaries of the faith that they continue to make their converts. . . . Quite recently the Babis have had great success in the camp of another enemy, hav- ing secured many proselytes among the Jew- ish populations of the Persian towns. I hear that during the past year (1891) they are reported to have made 150 Jewish converts in Tihran, 100 in Hamadan, 50 in Kashan, and 75 per cent of the Jews at Gulpayigan. . . . The two victims, whose names were Haji Mirza Hasan and Haji Mirza Husayn, have been renamed by the Babis: Sultanu'sji- Shuhada', or King of Martyrs, and Mah- bubu'sh-Shuhada*, or Beloved of Martyrs and their naked graves in the cemetery have become places of pilgrimage where many a tear is shed over the fate of the "Martyrs of Isfahan." ... It is these little incidents, protruding from time to time their ugly features, that prove Persia to be not as yet quite redeemed, and that somewhat stag- gers the tall-talkers about Iranian civiliza- tion. If one conclusion more than another has been forced upon our notice by the retrospect in which I have indulged, it is that a sublime and murmuring [?] devotion has been inculcated by this new faith, what- ever it be. There is, I believe, but one in- stance of a Babi having recanted under pressure of menace of suffering, and he re- verted to the faith and was executed within two years. Tales of magnificent heroism illumine the bloodstained pages of Babi his- tory. Ignorant and unlettered as many of its votaries are, and have been, they are yet prepared to die for their religion, and fires
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of Smithfield did not kindle a nobler cour- age than has met and defied the more refined torture-mongers of Tihran. Of no small account, then, must be the tenets of a creed that can awaken in its followers so rare and beautiful a spirit of self-sacrifice. From the facts that Babiism in its earliest years found itself in conflict with the civil powers and that an attempt was made by Babis upon the life of the Shah, it has been wrongly in- ferred that the movement was political in origin and Nihilist in character. It does not appear from a study of the writings either of the Bab or his successors, that there is any foundation for such a suspicion. . . . The charge of immorality seems to have arisen partly from the malignant inventions of op- ponents, partly from the much greater free- dom claimed for women by the Bab, which in the oriental mind is scarcely dissociable from profligacy of conduct. ... If Babiism continues to grow at its present rate of pro- gression, a time may conceivably come when it will oust Muhammadanism from the field in Persia. . . . Since its recruits are won from the best soldiers of the garrison whom it is attacking, there is greater reason to believe that it may ultimately prevail. . . . The pure and suffering life of the Bab, his ignominious death, the heroism and martyr- dom of his followers, will appeal to many others who can find no similar phenomena in the contemporaneous records of Islam. . . .
BY SIR FRANCIS YOUNGHUSBAND Excerpts from The Gleam. (1923.) 1.
The story of the Bab, as Mirza 'Ali-Mu- hammad called himself, was the story of spiritual heroism unsurpassed in Svabhava's experience; and his own adventurous soul was fired by it. That a youth of no social influence and no education should, by the simple power of insight, be able to pierce into the heart of things and see the real truth, and then hold on to it with such firm- ness of conviction and present it with such suasion that he was able to convince men that he was the Messiah and get them to follow him to death itself, was one of those
splendid facts in human history that Svabhava loved to meditate on. This was a true hero whom he would wish to emulate and whose experiences he would profit by. The Bab's passionate sincerity could not be doubted, for he had given his life for his faith. And that there must be something in his message that appealed to men and sat- isfied their souls, was witnessed to by the fact that thousands gave their lives in his cause and millions now follow him.
If a young man could, in only six years of ministry, by the sincerity of his purpose and the attraction of his personality, so inspire rich and poor, cultured and illiterate, alike, with belief in himself and his doctrines that they would remain staunch, though hunted down and without trial sentenced to death, sawn asunder, strangled, shot, blown from guns; and if men of high position and cul- ture in Persia, Turkey and Egypt in num- bers to this day adhere to his doctrines, his life must be one of those events in the last hundred years which is really worth study. And that study fortunately has been made Jby the Frenchman Gobineau and by Professor E. G. Browne, so that we are able to have a faithful representation of its main features. . . .
Thus, in only his thirtieth year, in the year 1850, ended the heroic career of a true God-man. Of the sincerity of his convic- tion that he was God-appointed, the manner of his death is the amplest possible proof. In the belief that he would thereby save others from the error of their present be- liefs he willingly sacrificed his life. And of his power of attaching men to him, the passionate devotion of hundreds and even thousands of men who gave their lives in his cause is convincing testimony. . . .
He himself was but "a letter out of that most mighty book, a dewdrop from that lim- itless ocean." The One to come would re- veal all mysteries and all riddles. This was the humility of true insight. And it has had its effect. His movement has grown and expanded, and it has yet a great future before it.
During his six years of ministry, four of which were spent in captivity, he had per- meated all Persia with his ideas. And since his death the movement has spread to Tur-
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key, Egypt, India and even into Europe and America. His adherents are now numbered by millions. "The Spirit which pervades them," says Professor Browne, "is such that it cannot fail to affect most powerfully all subject to its influence."
2.
For many years I have been interested in the rise and progress of the Baha'i Move- ment. Its roots go deep down into the past and yet it looks far forward into the future. It realizes and preaches the oneness of man- kind. And I have noticed how ardently its followers work for the furtherance of peace and for the general welfare of mankind. God must be with them and their success therefore assured.
Excerpts from Modern Mystics. (1935, p. 142.)
3.
This martyrdom of the Bab took place on July 9, 1850, thirty-one years from the date of his birth.
His body was dead. His spirit lived on. Husayn had been slain in battle. Quddus had been done to death in captivity. But Baha'u'llah lived. The One who shall be made manifest was alive. And in him and in others had been engendered such love for the Bab and what he stood for as, in the words of the chronicler, no eye had ever be- held nor mortal heart conceived: if branches of every tree were turned into pens, and all the seas into ink, and Earth and Heaven rolled into one parchment, the immensity of that love would still remain untold. This love for the Cause still survived. And it was sufficient. Baha'u'llah was, indeed, de- spoiled of his possessions, deserted by his friends, driven into exile from his native land and, even in exile, confined to his house. But in him the Cause was still alive and more than alive, purified and ennobled by the fiery trials through which it had passed.
Under the wise control, and direction of Baha'u'llah from his prison-house, first at Baghdad and then at 'Akka in Syria, there grew what is now known as the Baha'i Movement which, silently propagating itself, has now spread to Europe and America as well as to India and Egypt, while the bodily
remains of the Bab, long secretly guarded, now find a resting-place on Mount Carmel in a Tomb-shrine, which is a place of pil- grimage to visitors from all over the world.
Excerpt from The Christian Commonwealth, January 22, 1913: " 'Abdu'1-Baha at Ox- ford"
'Abdu'1-Baha addressed a large and deeply interested audience at Manchester College, Oxford, on December 3 1 . The Persian leader spoke in his native tongue, Mirza Ahmad Sohrab interpreting. Principal Estlin Car- penter presided, and introduced the speaker by saying that they owed the honor and pleasure of meeting 'Abdu'1-Baha to their revered friend, Dr. Cheyne, who was deeply interested in the Baha'i teaching. The move- ment sprung up during the middle of the last century in Persia, with the advent of a young Muhammadan who took to himself the title of the Bab (meaning door or gate, through which men could arrive at the knowledge or truth of God), and who com- menced teaching in Persiajn the year 1844. The purity of his character, the nobility of his words, aroused great enthusiasm. He was, however, subjected to great hostility by the authorities, who secured his arrest and imprisonment, and he was finally executed in 1850. But the movement went on, and the writings of the Bab, which had been copious, were widely read. The movement has been brought into India, Europe, and the United States. It does not seek to create a new sect, but to inspire all sects with a deep fundamental love. The late Dr. Jow- ett once said to him that he had been so deeply impressed with the teachings and character of the Bab that he thought Babi- ism, as the present movement was then known, might become the greatest religious movement since the birth of Christ.
BY REV. J. TYSSUL DAVIS, B.A.
Quotation from A League of Religions. Ex- cerpts from Chapter X: "Baha'ism The Religion of Reconciliation." (The Lind- sey Press, London, England.)
The Baha'i religion has made its way . . . because it meets the needs of its day. It fits
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the larger outlook of our time better than the rigid exclusive older faiths. A charac- teristic is its unexpected liberality and tol- eration. It accepts all the great religions as true, and their scriptures as inspired. The Baha'ists bid the followers of these faiths disentangle from the windings of racial, par- ticularist, local prejudices, the vital, immor- tal thread, the pure gospel of eternal worth, and to apply this essential element of life. Instances are quoted of people being recom- mended to work within the older faiths, to remain, vitalizing them upon the principles of the new faith. They cannot fear new facts, new truths as the Creed-defenders must. They believe in a progressive revela- tion. They admit the cogency of modern criticism and allow that God is in His na- ture incomprehensible, but is to be known through His manifestations. Their ethical ideal is very high and is of the type we West- erners have learnt to designate "Christlike." "What does he do to his enemies that he makes them his friends?" was asked con- cerning the late leader. What astonishes the student is not anything in the ethics or philosophy of this movement, but the ex- traordinary response its ideal has awakened in such numbers of people, the powerful in- fluence this standard actually exerts on con- duct. It is due to four things: (1) It makes a call on the Heroic ILlement in man. It offers no bribe. It bids men endure, give up, carry the cross. It calls them to sacrifice, to bear torture, to suffer martyrdom, to brave death. (2) It offers liberty of thought. Even upon such a vital question as immortality it will not bind opinion. Its atmosphere is one of trust and hope, not of dogmatic chill. ( 3 ) It is a religion of love. "Notwithstanding the interminable cata- logue of extreme and almost incredible suf- ferings and privations which this heroic band of men and women have endured more terrible than many martyrdoms there is not a trace of resentment or bitterness to be observed among them. One would sup- pose that they were the most fortunate of the people among whom they live, as indeed they do certainly consider themselves, in that they have been permitted to live near their beloved Lord, beside which they count their sufferings as nothing" (Phelps). Love
for the Master, love for the brethren, love for the neighbors, love for the alien, love for all humanity, love for all life, love for God the old, well-tried way trod once before in Syria, trodden again. (4) It is a religion in harmony with science. It has here the advantage of being thirteen centuries later than Islam. This new dispensation has been tried in the furnace, and has not been found wanting. It has been proved valid by the lives of those who have endured all things on its behalf. Here is something more ap- pealing than its logic and rational philos- ophy. "To the Western observer" (writes Prof. Browne), "it is the complete sincerity of the Babis, their fearless disregard of death and torture undergone for the sake of their religion, their certain conviction as to the truth of their faith, their generally admirable conduct toward mankind, especially toward their fellow-believers, which constitute their strongest claim on his attention."
"By their fruits shall ye know them!" We cannot but address to this youthful religion an All Hail! of welcome. We cannot fail to see in its activity another proof of the living witness in our own day of the working of the sleepless spirit of God in the hearts of men, for He cannot rest, by the necessity of His nature, until He hath made in conscious reality, as in power, the whole world His own.
BY HERBERT PUTNAM Librarian of Congress
The dominant impression that survives in my memory of 'Abdu'1-Baha is that of an extraordinary nobility: physically, in the head so massive yet so finely poised, and the modeling of the features; but spiritually, in the serenity of expression, and the sug- gestion of grave and responsible meditation in the deeper lines of the face. But there was also, in his complexion, carriage, and expression, an assurance of the complete health which is a requisite of a sane judg- ment. And when, as in a lighter mood, his features relaxed into the playful, the as- surance was added of a sense of humor with- out which there is no true sense of propor- tion. I have never met any one concerned with the philosophies of life whose judgment
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} w$* M K ;?T l^fl
Mr. Hyde Dunn, the pioneer teacher of Australia and New Zealand, laying the cornerstone of the first Baha'i Summer School in the Southern Hemisphere, at Yerrinbool, New South
Wales, on October 11, 1936.
might seem so reliable in matters of practi- cal conduct.
My regret is that my meetings with him were so few and that I could not benefit by a lengthier contact with a personality com- bining a dignity so impressive with human traits so engaging.
I wish that he could be multiplied!
BY LEO TOLSTOY
Translated from a letter to Mme. Isabel Grinevskaya, Oct. 22, 1903
I am very glad that Mr. V. V. Stassov has told you of the good impression which your book has made on me, and I thank you for sending it.
I have known about the Babis for a long time, and have always been interested in their teachings. It seems to me that these teachings, as well as all the rationalistic so- cial religious teachings that have arisen lately out of the original teachings of Brahmanism, Buddhism, Judaism, Christianity and Islam distorted by the priests, have a great future for this very reason that these teachings, dis- carding all these distorting incrustations that cause division, aspire to unite into one com- mon religion of all mankind.
Therefore, the teachings of the Babis, in- asmuch as they have rejected the old Mu- hammadan superstitions and have not estab- lished new superstitions which would divide them from other new superstitions (unfor- tunately something of the kind is noticed in
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the exposition of the Teachings of the Bdb) , and inasmuch as they keep to the.principal fundamental ideas of brotherhood, equality and love, have a great future before them.
In the Muhammadan religion there has been lately going on an intensive spiritual movement. I know that one such move- ment is centered in the French colonies in Africa, and has its name (I do not remem- ber it), and its prophet. Another move- ment exists in India, Lahore, and also has its prophet and publishes its paper "Review of Religions."
Both these religious teachings contain nothing new, neither do they have for their principal object a changing of the outlook of the people and thus do not change the rela- tionship between the people, as is the case with Babiism, though not so much in its the- ory (Teachings of the Bab) as in the prac- tice of life as far as I know it. I therefore sympathize with Babiism with all my heart inasmuch as it teaches people brotherhood and equality and sacrifice of material life for service to God.
Translated from a letter to Frid ul Khan Wadelbekow
(This communication is dated 1908 and is found among epistles written to Cauca- sian Muhammadans.)
... In answer to your letter which ques- tions how one should understand the term God. I send you a collection of writings from my literary and reading club, in which some thoughts upon the nature of God are included. In my opinion if we were to free ourselves from all false conception of God we should, whether as Christians or Muham- madans, free ourselves entirely from pictur- ing God as a personality. The conception which then seems to me to be the best for meeting the requirements of reason and heart is found in 4th chap. St. John, 7-12-15 that means God is Love. It therefore follows that God lives in us according to the meas- ure or capacity of each soul to express His nature. This thought is implicit more or less clearly in all religions, and therefore in Muhammadanism.
Concerning your second question upon what awaits us after death I can only reply
that on dying we return to God from whose Life we came. God, however, being Love we can on going over expect God only.
Concerning your third question, I answer that so far as I understand Islam, like all other religions, Brahmanism, Buddhism, Confucianism, etc., it contains great basic truths but that these have become cor- rupted by superstition, and coarse interpreta- tions and filled with unnecessary legendic descriptions. I have had much help in my researches to get clear upon Muhammadan- ism by a splendid little book "The sayings of Muhammad."
The teachings of the Babis which come to us out of Islam have through BahaVllah's teachings been gradually developed and now present us with the highest and purest form of religious teaching.
BY DR. EDMUND PRIVAT
1.
The practical and spiritual understanding between nations, the realization of the unity of mankind above all barriers of language and religion, the feeling of responsibility towards all who suffer from grief or in- justice, are only different branches of the same central teaching which gives the Baha'i Movement such a faithful and active family of workers in so many countries.
2.
La superstition, 1'intolerance et Palliance des pretres avec la tyrannic svit en Islam comme ailleurs. La grande lumiere s'assom- brit dans la fumee tenebreuse des formes vides et des passions fanatiques. II y cut plusieurs fois des reveils et des retours a la purete* du message.
Chez nous, en Perse, le Bab vecut en saint et mourut en martyr a Tabriz, il y a pres d'un siecle. BahaVllah lui succe*da, exile de Perse, emprisonne' par le sultan turc. II proclamait que Punite divine exclut les rivalite's. La soumission a Dieu doit rap- procher les hommes. Si la religion les separe, c'est qu'elle a perdu son principal sens.
En plein milieu du dix-neuvieme siecle, au temps des Lamartfine et des Victor Hugo, le grand saint musulman fixait aux Baha'i,
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ses disciples, un programme et des principes plus actuels que jamais. . . .
Llslam a toujours proclame ce dogme avec majeste, mais les religions luttent en brandissant le nom d'un prophete ou d*un autre, au lieu d'insister sur leur enseigne- ment, qui pourrait les rapprocher. Baha'- u'llah tachait de faire tomber les parois, non pas Mahometisme avant tout, mais vraiment Islam, c'est-a-dire soumission commune a la volonte supreme.
On ne parlait alors ni d'un Wilson, ni d'un Zamenhof, mais 1'exile de Bahji mon- trait aux generations futures le chemin qu'elles devaient prendre. Son fils 'Abdu'l- Baha repandit plus tard son message en Eu- rope et en Amerique. Meme un libre pen- seur comme Auguste Forel s'y rallia de grand coeur. Le cercle amical des Baha'i s'etend autour du monde.
En Perse, un million d'entre eux sou- tlennent des ecoles, fameuses dans le pays. (From "La Sagesse de 1'Orient," Chap. Ill)
BY DR. AUGUSTE FOREL
. . . J'avais cent les lignes qui precedent en 1912. Que dois-je ajouter aujourd'hui en aout 1921, apres les horribles guerres qui viennent de mettre 1'humanite a feu et a sang, tout en d^voilant plus que jamais la terrible ferocite de nos passions haineuses? Rien, sinon que nous devons demeurer d'au- tant plus fermes, d'autant plus inebranlables dans notre lutte pour le Bien social. Nos enfants ne doivent pas se decourager; ils doi- vent au contraire profiter du chaos mondial actuel pour aider a la penible organisation superieure et supranational de L'humanite, a 1'aide d'une federation universelle des peuples.
En 1920 seulement j'ai appris a con- naitre, a Karlsruhe, la religion supraconfes- sionnelle et mondiale des Baha'is fondle en Orient par le person Baha'u'llah il y a 70 ans. C'est la vraie religion du Bien social humain, sans dogmes, ni pretres, reliant entre eux tous les hommes sur notre petit globe terrestre. Je suis devenu Bahd't. Que cefte religion vive et prospere pour le bien de 1'hu- manite'; c'est la mon voeu le j&lus ardent. . . . (Excerpt from Dr. Auguste ForePs Will)
BY GENERAL RENATO PIOLA CASELLI
Having been engaged all of his life in the training of men, he does this (i.e., write on the subject of religion) more as a "shepherd of a flock" might do, in hope of persuading his friends and brothers to turn spontane- ously to the Illumined Path of the Great Revelation.
BY FREDERICK W. OAKES
The Enlightener of human minds in re- spect to their religious foundations and priv- ileges is of such vital importance that no one is safe who does not stop and listen for its quiet meaning, and is to the mind of men, as the cooling breeze that unseen passes its breath over the varying leaves of a tree. Watch it! And see how uniformly, like an unseen hand passing caressingly over all its leaves: Full of tender care and even in its gifts of love and greater life: Caresses each leaf. Such it is to one who has seated him- self amid the flowers and fruit trees in the Garden Beautiful at 'Akka, just within the circle of that Holy and Blessed shrine where rests the Mortal part of the Great Enlight- ener. His handiwork is there, you touch the fruit and flowers his hand gave new life's hopes to, and kneeling as I did beside Shoghi Effendi, Guardian of the Marvelous Mani- festation, felt the spirit's immortal love of Him who rests there. While I could not speak the words of the Litany, my soul knew the wondrous meaning, for every word was a word of the soul's language that speaks of the Eternal love and care of the Eternal Father. So softly and so living were the re- flections from his beautiful personality, that one needed not spoken words to be inter- preted. And this Pilgrim came away re- newed and refreshed to such a degree, that the hard bands of formalism were replaced by the freedom of love and light that will ever make that sojourn there the prize mem- ory and the Door of revelation never to be closed again, and never becloud the glori- ous Truth of Universal Brotherhood. A calm, and glorious influence that claims the heart and whispers to each of the pulsing leaves of the great family in all experiences of life, "Be not afraid. It is I!" And
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Friends present at the laying of the cornerstone of the first Baha'i Summer School
in Australia.
makes us long to help all the world to know the meaning of those words spoken by The Great Revealer, "Let us strive with heart and soul that unity may dwell in the world." And to catch the greatness of the word "Strive," in quietness and reflection.
BY RENWICK J. G. MILLAR
Editor of John O'Groat Journal, Wick, Scotland
I was in Chicago for only some ten days, yet it would take a hundred chapters to describe all the splendid sights and institu- tions I was privileged to see. No doubt Chi- cago has more than its fair share of alien gangsters and gunmen, and the despicable doings of this obnoxious class has badly vitiated its civic life and reputation. But for all that it is a magnificent city in many respects probably the finest in Amer- ica; a city of which its residents have in- numerable reasons to be proud. . . .
Every day indeed was filled up with sight- seeing and the enjoyment of lavish hospi- tality. One day, for example, I was enter- tained to lunch at the Illinois Athletic Club as the guest of Mr. Robert Black, a pros- perous Scot belonging to Wigtonshire, who is in the building trade. He is an ex-presi- dent of the St. Andrew's Society. Mr. Fal-
coner and other Scots friends were present, and they were all exceedingly kind and com- plimentary. I could not, in short, have been treated with more distinction if I had been a prominent Minister of State instead of a humble Scottish journalist out on a mission of fraternity and good will.
On the same day I met by appointment Mr. Albert R. Windust with whom I went out to see the Baha'i Temple which is in course of being erected at Wilmette, a suburb of Chicago on the shore of Lake Michigan. It is about an hour's ride out on the elevated railway. Only the foundation and basement have so far been constructed, and the work was meanwhile stopped, but, we understand, is now shortly to be re- sumed. I have no hesitation in saying that when completed this Temple will be one of the most beautiful pieces of architecture in the world. I had the privilege of an intro- duction to the architect, a Frenchman, M. Bourgeois, who speaks English fluently. We spent a considerable time with him in his beautiful studio overlooking the Lake, and he did me the honour of showing me the plans of the Temple, drawings which cost him years of toil, and they are far beyond anything I could have imagined in beauty and spiritual significance. M. Bourgeois, who is well advanced in years, is a genius and mystic a gentleman of charming per-
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sonality. In all that I had the pleasure of seeing in his studio I had a privilege that is given to few. My signature is in his per- sonal book, which contains the names of some of the great ones of the earth! Mr. Windust, who is a leading Baha'i in the city, is a quiet and humble man, but full of fine ideas and ideals. He treated me with the utmost brotherly courtesy. How is it, I kept asking myself, that it should be mine to have all this privilege and honour? There was no reason save that they told me I had touched the chords of truth and sincerity in referring to and reviewing the Baha'i writ- ings and principles in a few short articles in this Journal. The Temple is designed to represent these principles universal religion, universal brotherhood, universal education, and the union of science and religion. Mean- time the Chicagoans are seemingly indiffer- ent to all its spiritual significance; but some day they will wake up to a realisation of the fact that its symbolism will mark the city as one of destiny in the world.
BY CHARLES H. PRISK Editor, Pasadena Star News
Humanity is the better, the nobler, for the Baha'i Faith. It is a Faith that enriches the soul; that takes from life its dross.
I am prompted thus to express myself be- cause of what I have seen, what I have heard, what I have read of the results of the Move- ment founded by the Reverend Baha'u'llah. Embodied within that Movement is the spirit of world brotherhood; that brother- hood that makes for unity of thought and action.
Though not a member of the Baha'i Faith, I sense its tremendous potency for good. Ever is it helping to usher in the dawn of the day of "Peace on Earth Good Will to Men." By the spread of its teachings, the Baha'i cause is slowly, yet steadily, making the Golden Rule' a practical reality.
With the high idealism of BahaVllih as its guide, the Baha'i Faith is as the shining light that shineth more and more unto the perfect day. Countless are its good works. For example, to the pressing economic prob- lems it gives a new interpretation, a new
solution. But above all else it is causing peoples everywhere to realize they are as one, by heart and spirit divinely united.
And so I find joy in paying this little trib- ute to a cause that is adding to the sweetness, the happiness, the cleanness of life.
BY PROF. HARI PRASAD SHASTRI, D.Lnr.
My contact with the Baha'i Movement and my acquaintance with its teachings, given by Haqhrat-i-Baha'u'llah, have filled me with real joy, as I see that this Move- ment, so cosmopolitan in its appeal, and so spiritual in its advocacy of Truth, is sure to bring peace and joy to the hearts of mil- lions.
Free from metaphysical subtleties, prac- tical in its outlook, above all sectarianism, and based on God, the substratum of the human soul and the phenomenal world, the Baha'i Movement carries peace and illumina- tion with it.
As long as it is kept free from orthodoxy and church-spirit, and above personalities, it will continue to be a blessing to its fol- lowers.
BY SHRI PUROHIT SWAMI
I am in entire sympathy with all of the principles that the Baha'i Movement stands for; there is nothing which is contrary to what I am preaching. I think at this stage of the world such teachings are needed more than anything else. I find the keynote of the Teachings is the spiritual regeneration of the world. The world is getting more and more spiritually bankrupt every day, and if it requires anything it requires spiritual life. The Baha'i Movement stands above all caste, creed and color and is based on pure spiritual unity.
BY PROF. HERBERT A. MILLER In World Unify Magazine
The central drive of the Baha'i Move- ment is for human unity. It would secure this through unprejudiced search for truth, making religion conform to scientific dis-
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covery and insisting that fundamentally all religions are alike. For the coming of uni- versal peace, there is great foresight and wis- dom as to details. Among other things there should be a universal language; so the Baha'i s take a great interest in Esperanto though they do not insist on it as the ultimate lan- guage. No other religious movement has put so much emphasis on the emancipation and education of women. Everyone should work whether rich or poor and poverty should be abolished. . . . What will be the course of the Baha'i Movement no one can prophesy, but I think it is no exaggeration to claim that the program is the finest fruit of the religious contribution of Asia.
BY VISCOUNT SAMUEL, G.C.B., M.P.
In John O'London's Weekly, March 25th, 1933.
1.
It is possible indeed to pick out points of fundamental agreement among all creeds. That is the essential purpose of the Baha'i Religion, the foundation and growth of which is one of the most striking move- ments that have proceeded from the East in recent generations.
2.
If one were compelled to choose which of the many religious communities of the world was closest to the aim and purpose of this Congress, I think one would be obliged to say that it was the comparatively little known Baha'i Community. Other faiths and creeds have to consider, at a Congress like this, in what way they can contribute to the idea of world fellowship. But the Baha'i Faith exists almost for the sole pur- pose of contributing to the fellowship and the unity of mankind.
Other communities may consider how far a particular element of their respective faith may be regarded as similar to those of other communities, but the Baha'i Faith exists for the purpose of combining in one synthesis all those elements in the various faiths which are held in common. And that is why I suggest that this Bahd'i community is really more in agreement with the main idea which
has led to the summoning of the Congress than any particular one of the great re- ligious communities of the world.
Its origin was in Persia where a mystic prophet, who took the name of the Bab, the "Gate," began a mission among the Persians in the earlier part of the nineteenth century. He collected a considerable number of ad- herents. His activities were regarded with apprehension by the Government of Persia of that day. Finally, he and his leading dis- ciples were seized by the -forces of the Persian Government and were shot in the year 1850. In spite of the persecution, the movement spread in Persia and in many countries of Islam. He was followed as the head of the Community by the one who has been its principal prophet and exponent, Baha'u'llah. He was most active and despite persecution and imprisonment made it his life's mission to spread the creed which he claimed to have received by direct divine revelation. He died in 1892 and was succeeded as the head of the Community by his son, 'Abdu'l- Baha, who was born in 1844. He was living in Haifa, in a simple house, when I went there as High Commissioner in 1920, and I had the privilege of one or two most in- teresting conversations with him on the principles and methods of the Baha'i Faith. He died in 1921 and his obsequies were at- tended by a great concourse of people. I had the honour of representing His Majesty the King on that occasion.
Since that time, the Baha'i Faith has se- cured the support of a very large number of communities throughout the world. At the present time it is estimated that there are about eight hundred Baha'i communi- ties in various countries. In the United States, near Chicago, a great Temple, now approaching completion, has been erected by American adherents to the faith, with as- sistance from elsewhere. Shoghi Effendi, the grandson of 'Abdu'1-Baha, is now the head of the community. He came to England and was educated at Balliol College, Ox- ford, but now lives in Haifa, and is the center of a community which has spread throughout the world.
(Introductory address delivered at the Baha'i session of the World Congress of Faiths, held in London, July, 1936.)
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BY REV. K. T. CHUNG
Last summer upon my return from a visit to Japan, I had the pleasure of meeting Mrs. Keith Ransom-Kehler on the boat. It was learnt that this lady is a teacher of the Baha'i Cause, so we conversed upon various subjects of human life very thoroughly. It was soon found that what the lady imparted to me came from the source of Truth as I have felt inwardly all along, so I at once realized that the Baha'i Faith can offer numerous and profound benefits to mankind.
My senior, Mr. Y. S. Tsao, is a well-read man. His mental capacity and deep experi- ence are far above the average man. He often said that during this period of our country when old beliefs have lost their hold upon the people, it is absolutely necessary to seek a religion of all-embracing Truth which may exert its powerful influence in saving the situation. For the last ten years, he has investigated indefatigably into the teachings of the Baha'i Cause. Recently, he has completed his translations of the book on the New Era and showed me a copy of the proof. After carefully reading it, I came to the full realization that the Truth as imparted to me by Mrs. Ransom-Kehler is veritable and unshakeable. This Truth of great value to mankind has been emi- nently translated by Mr. Tsao and now the Chinese people have the opportunity of read- ing it, and I cannot but express my pro- found appreciation for the same. . . . Should the Truth of the Baha'i Faith be widely disseminated among the Chinese peo- ple, it will naturally lead to the coming of the Kingdom of Heaven. Should every- body again exert his efforts towards the ex- tension of this beneficent influence through- out the world, it will then bring about world peace and the general welfare of humanity. (From Rev. K. T. Chung's Preface to the
Chinese version of Dr. Esslemont's Book.)
BY PROF. DIMITRY KAZAROV University, Sofia, Bulgaria
Une des causes principales de la situation actuelle du monde c'est que 1'humanite est trop en arriere encore dans son deVeloppe-
ment spirituel. Voila pourquoi tout enseig- nement qui a pour but a eveiller et fortifier la conscience morale et religieuse des hommes est d'une importance capitale pour 1'avenir de notre race. Le Baha'i sme est un de ces enseignements. II a ce merite qu'en portant des principes qui sont communs de toutes les grandes religions (et specialement du christianisme) cherche a les adapter aux con- ditions de la vie actuelle et a la psychologic de 1'homme moderne. En outre il travail pour 1'union des hommes de toute nationalite et race dans une conscience morale et re- ligieuse commune. Il n'a pas la prevention d'etre autant une religion nouvelle qu'un trait d'union entre les grandes religions ex- ist antes: ce sur quoi il insiste surtout ce n'est pas d'abandoner la religion a laquelle nous appartenons deja pour en chercher une autre, mais a faire un effort pour trouver dans cette meme religion Pelement qui nous unit aux autres et d'en faire la force determi- nante de notre conduite toute entiere. Cet element (commun a toutes les grandes re- ligions) c'est la conscience que nous sommes avant tout des etres spirituels, unis dans une meme entite spirituelle dont nous ne sommes que des parties-unies entre elles par 1'attribut fondamental de cette entite spirituelle a savoir I'amour. Manifester, realiser, de- velopper chez nous et chez les autres (sur- tout chez les enfants) cette conscience de notre nature spirituelle et I'amour comme son attribut fondamental c'est la chose prin- cipale que nous devons poursuivre avant tout et par toutes les manifestations de no- tre activite. C'est en meme temps le seul moyen par lequel nous pouvons esperer de realiser une union toujours grandissant parmi les hommes.
Le Bahd'isme est un des enseignements qui cherche a eveiller chez nous n'importe a quelle religion nous appartenons juste- ment cette conscience de notre nature spiri- tuelle.
Il y a plus de 20 ans un groupe d'hommes et femmes de differentes nationalites et re- ligions, animes par le desir de travailler pour 1'union des peuples, ont commence* a publier un journal en esperanto sous le titre "Uni- versala Unigo." Le premier article du pre- mier numero de ce journal etait consacre* au Baha'isme et a son fondateur. Il me semble
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que ce fait est une preuve eclatante de ce que je viens de dire sur le Baha'isme.
BY REV. GRIFFITH J. SPARHAM
Highgate Hill Unitarian Christian Church, London, England
In his book "A League of Religions," the Rev. J. Tyssul Davis, formerly minister of the Theistic Church in London, and at pres- ent minister of a Unitarian Church in Bris- tol, England, the writer sets out to, demon- strate that each great religious movement in the world has contributed something of peculiar importance to the spiritual life of man. Thus, he says, the great contribution of Zoroastrianism has been the thought of Purity; of Brahmanism that of Justice; of Muhammadanism that of Submission; of Christianity that of Service; and so on. In each instance he lays his finger on the one thing par excellence for which the particu- lar religious culture seemed to him to stand, and tries to catch its special contribution in an epigrammatic phrase. Coming, in this way, to Baha'ism, he names it "the Religion of Reconciliation." In his chapter on Baha'ism he says:
"The Baha'i religion has made its way because it meets the need of the day. It fits the larger outlook of our time, better than the rigid older faiths. A characteristic is its unexpected liberality and toleration. It accepts all the great religions as true and their scriptures as inspired."
These, then, as he sees Baha'i sm, are its essential features: liberality, toleration, the spirit of reconciliation; and that, not in the sense, as Mr. H. G. Wells has it in his "Soul of a Bishop," of making a "collection" of approved portions of the world's varied and differing creeds, but in the sense, as he also puts it in the same book, of achieving a great "simplification."
"Baha'ists," says Dr. Davis, "bid the fol- lowers of these (that is, the world's) faiths disentangle from the windings of racial, par- ticularist, local prejudices, the vital, im- mortal thread of the pure gospel of eternal worth, and to apply this essential element to life/'
That is Dr. Davis's interpretation of the
genius of Baha'ism, and that it is a true one, no one who has studied Baha'ism, even su- perficially, can question, least of all the out- sider. Indeed one may go further and assert that no one who has studied Baha'ism, whether superficially or otherwise, would wish to question it; particularly if he ap- proaches the subject from a liberal and un- prejudiced point of view. In the last act of his "Wandering Jew," Mr. Temple Thur- ston puts into the mouth of Matteos, the Wandering Jew himself, the splendid line, "All men are Christians all are Jews." He might equally well have written, "All men are Christians all are Baha'is." For, if the sense of the Unity of Truth is a predomi- nant characteristic of liberally-minded peo- ple, whatever may be their religious tradi- tion, it is predominantly a characteristic of Baha'ism; since here is a religious system based, fundamentally, on the one, simple, profound, comprehensive doctrine of the unity of God, which carries with it, as its necessary corollary and consequence, the parallel doctrine of the unity of Man.
This, at all events, is the conviction of the present writer; and it is why, as a Uni- tarian, building his own faith on the same basic principles of divine and human unity, he has long felt sympathy with and good will toward a religious culture which stands on a foundation identical with that of the faith he holds. And a religion that affirms the unity of things must of necessity be a religion of reconciliation; the truth of which in the case of Baha'ism is clear.
BY ERNEST RENAN
Passage tire de Renan "Les Apotres, P." Edition Levy, Paris, 1866
Notre siecle a vu des mouvements reli- gieux tout aussi extraordinaires que ceux d'autrefois, mouvements qui ont provoque autant d'enthousiasme, qui ont eu deja, pro- portion gardee, plus de martyrs, et dont Pavenir est encore incertain.
Je ne parle pas des Mormons, secte a quelques egards si sotte et si abjecte que Ton hesite a la prendre au serieux.
II est instructif, cependant, de voir en plein 19eme stecle des milliers d'hommes de
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THE BAHA'f WORLD
notre race vivant dans le miracle, croyant avec une foi aveugle des merveilles qu'ils disent avoir vues et touchees. II y a deja toute une litterature pour montrer Paccord du mormonisme et de la science; ce qui vaut mieux, cette religion, fondee sur de niaises impostures, a su accomplir des pro- diges de patience et d'abnegation; dans cinq cents ans des docteurs prouveront sa divinite par les merveilles de son etablisse- ment.
Le Babisme, en Perse, a ete un phenomene autrement considerable. Un homme doux et sans aucune pretention, une sorte de Spinoza modeste et pieux, s'est vu, presque malgre lui, eleve au rang de thaumaturge d'incar- nation divine, et est devenu le chef d'une secte nombreuse, ardente et fanatique, qui a f ailli amener une revolution comparable a celle de PIslam. Des milliers de martyrs sont accourus pour lui avec Pallegresse au- devant de la mort. Un jour sans pareil peut- etre dans Phistoire du monde fut celui de la grande boucherie qui se fit des Babis, a Teheran. "On vit ce jour-la dans les rues et les bazars de Teheran," dit un narrateur qui a tout su d'original, "un spectacle que la population semble devoir n'oublier jamais. Quand la conversation encore aujourd'hui se met sur cette matiere, on peut juger Tad- miration melee d'horreur que la foule eprouve et que les annees n'ont pas diminuee. On vit s'avancer entre les bourreaux des en- fants et des femmes les cjiairs ouvertes sur tout le corps, avec des meches allumees, flam- bantes, fichees dans les blessures. On trainait les victimes par des cordes et on les faisait marcher a coups de fouet. Enfants et femmes s'avangaient en chantant un verset qui dit: En verite nous venons de Dieu et nous retournons a Lui. Leurs voix s'ele- vaient, ^clatantes, au-dessus du silence pro- fond de la foule. Quand un des supplicie*s tombait et qu'on le faisait relever a coups de fouet ou de bai'onnette, pour peu que la perte de son sang qui ruisselait sur tous ses membres lui laissat encore un peu de force, il se mettait a danser et criait avec un sur- croi d'enthousiasme: "En verite nous sommes a Dieu et nous retournons a Lui." Quelques-uns des enf ants expire rent pendant le trajet; les bourreaux jet^rent leurs corps sous les pieds de leurs peres et de leurs soeurs,
qui marcherent fierement dessus et ne leur donnerent pas deux regards. Quand on arriva au lieu d'execution, on proposa encore aux victimes la vie pour leur abjuration. Un bourreau imagina de dire a un pere que, s'il ne cedait pas, il couperait la gorge a ses deux fils sur sa poitrine. C'etaient deux petits gardens dont Pain^ avait 14 ans et qui, rouges de leur sang, les chairs calcinees, ecoutaient froidement le dialogue; le pere repondit, en se couchant par terre, qu'il etait pret et Paine des enfants, reclamant avec emportement son droit d'ainesse, de- manda a etre egorge le premier. 1 Enfin tout fut acheve. La nuit tomba sur un amas de chairs informes; les tetes etaient attachees en paquets au poteau justicier et les chiens des faubourgs se dirigeaient par troupes de ce cote.
Cela se passait en 1852. La secte de Mozdak sous Chosroes Nousch fut etouffee dans un pareil bain de sang. Le devoue- ment absolu est pour les nations nai'ves la plus exquise des jouissances et une sorte de besoin. Dans Paffaire des Babis, on vit des gens qui etaient a peine de la secte, venir se denoncer eux-memes afin qu'on les adjoignit aux patients. 1 1 est si doux a Phomme de soufTrir pour quelque chose, que dans bien des cas Pappat du martyre suffit pour faire croire.
Un disciple qui fut le campagnon de sup- plice du Bab, suspendu a cote de lui aux remparts de Tabriz et attendant la mort, n'avait qu'un mot a la bouche: "Es-tu con- tent de moi, maitre?"
BY HON. LILIAN HELEN MONTAGUE, J.P., D.H.L.
As a Jewess I am interested in the Baha'i Community. The teaching lays particular stress on the Unity of God and the Unity of Man, and incorporates the doctrine of the Hebrew Prophets that the Unity of God is revealed in the Unity of men. Also, we
1 Un autre detail que je tiens de source premiere est celui-ci: Quelques sect air es, qu'on voulait amener a retractation, furent attaches a la gueule de canons amorce's d'une meche longue et brulant lentement. On leur proposait de couper la meche, s'ils reniaient le Bib. Eux, les bras tendus vers le feu, le sup- pliaient de se hater et de venir bien vite consommer leur bonheur.
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seem to share the conception of God's mes- sengers as being those people who in their deep reverence for the attributes of God, His beauty, His truth, His righteousness and His justice, seek to imitate Him in their imper- fect human way. The light of God is re- flected in the soul of him who seeks to be receptive. Like the members of the Baha'i community, we Jews are scattered all over the world, but united in a spiritual brother- hood. The Peace ideal enumerated by the Hebrew Prophets is founded on faith in the ultimate triumph of God's justice and right- eousness.
BY NORMAN BENTWICH
"Palestine may indeed be now regarded as the land not of three but of four faiths, because the Baha'i creed, which has its center of faith and pilgrimage in Acre and Haifa, is attaining to the character of a world-re- ligion. So far as its influence goes in the land, it is a factor making for international and interreligious understanding." (From "Palestine*' by Norman Bentwich,
p. 235.)
BY EMILE SCHREIBER 1.
Trots prophetes
Alors que le marxisme sovietique proclame le materialisme historique, alors que les jeunes generations sionistes sont egalement de plus en plus indiffe rentes aux croyances etablies, une nouvelle religion est ne'e en Orient, et sa doctrine prend, dans les circonstances ac- tuelles, un interet d'autant plus grand que, s'ecartant du domaine purement philoso- phique, elle preconise en economic politique des solutions qui coincident curieusement avec les preoccupations de notre epoque.
Cette religion, de plus, est par essence antiraciste. Elle est nee en Perse, vers 1840, et les trois prophetes successifs qui 1'ont prechee sont des Persans, c'est-a-dire des musulmans de naissance.
Le premier, le createur, s'appelait le Bab. Jl precha vers 1850, et pre*conisa, outre la reconciliation des diflferents cultes qui divi- sent 1'humanite, la liberation de la femme,
reduite aujourd'hui encore a un quasi escla- vage dans tout Plslam.
Une Persane d'une rare beaute, et qui, chose rare chez les musulmanes, etait douee d'un grand talent oratoire, repondant au nom difficile a prononcer de Qourratou-'l- 'A'in, 1'accompagna dans ses reunions, n'hesi- tant pas, en donnant elle-meme Pexemple, a preconiser la suppression du voile pour les femmes.
Le Bab et elle reussirent a convaincre, a Pepoque, des dizaines'de milliers de Persans et le shah de Perse les emprisonna 1'un et 1'autre, ainsi que la plupart de leurs partisans. Le Bab fut pendu. Sa belle collaboratrice fut etranglee dans sa prison. Leurs disciples furent exiles a Saint- Jean- d* Ac re, devenue temple du "Baha'isme." C'est ainsi que j'ai visite la maison du successeur du Bab, Baha'- u'llah, transformed aujourd'hui en temple du "Baha'isme." C'est ainsi que s'intitule cette religion, qui est plutot une doctrine philosophique, car elle ne comporte ni culte defini, ni surtout de clerge. Les pretres, disent les Baha'istes, sont tentes de fausser, dans un but de lucre, 1'idealisme desinteresse des createurs de religions.
Baha'u'llah, le principal des trois pro- phetes, repandit sa doctrine non seulement en Orient, mais dans beaucoup de pays d'Eu- rope, et surtout aux tats-Unis ou son in- fluence fut telle que le nombre des Baha'istes attient aujourd'hui plusieurs millions. II fut persecute* par les Perses et mourut en exil.
Son fils, 'Abdu'1-Baha, lui succeda et for- mula, d'apres les principes de son pere, la doctrine economique du Baha'isme; elle indique une prescience etonnante des evenements qui se sont deroules depuis: la guerre d'abord, la crise ensuite. II mourut peu apres la guerre, ayant vu la realisation de la premiere partie de ses pro- pheties.
L'originalite du Bahi'isme est de chercher a faire passer dans le domaine pratique, et plus particulierement dans le domaine social, les principes essentiels du judalsme, du ca- tholicisme et de 1'islamisme, en les combi- nant et en les adaptant aux besoins de notre Epoque.
Le Bah&'isme proclame que les rapports sociaux deviennent fatalement impossibles
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THE BAHA'f WORLD
dans une societe ou Pidealisme individuel ne donne pas une base certaine aux engagements qui lient les hommes entre eux.
L'individu se sent de plus en plus isole au milieu d'une jungle sociale qui menace, a beaucoup d'egards, son bien-etre et sa se- curite. La bonne volonte* et Phonnetete, ne produisant plus dans sa vie et dans son tra- vail le resultat qu'il attend, tendent a perdre pour lui toute valeur pratique. De la nais- sent, selon les caracteres, Pindifference et le decouragement, ou Paudace, le manque de scrupules qui tendent a se procurer par tous les moyens, meme les plus r^pre- hensibles, les benefices materiels necessaires a Pexistence.
La societe, n'etant plus soumise a aucun controle, ni politique ni moral, devient un vaisseau sans gouvernail ou personne ne peut plus rien prevoir et qui est sujet a des crises de plus en plus f requentes et de plus en plus violentes. L'epoque actuelle, declarent les prophetes persans, marque la fin d'une civili- sation qui ne sert plus les interets de Phu- manite.
Elle aboutit a la faillite complete des in- stitutions morales et materielles destinees a assurer le bien-etre et la securite des hommes, c'est-a-dire Ptat, Pglise, le Commerce et Plndustrie. Le principe fondamental d'ou peut venir le salut de la civilisation engagee dans des voies qui conduisent a sa destruction est la solidarite des nations et des races. Car Pinterpene*tration des peuples est devenue telle qu'il leur est impossible de trouver isole- ment la voie de la prosperite.
Ces propheties, qui pouvaient paraitre ex- cessives et quelque peu pessimistes a Pepoque ou elles ont e*te* faites, vers 1890, ne sont pas, les evenements Pont prouve', de simples jeremiades. II reste a examiner comment, partant de ces donnees, qui ne sont que trop exactes, le Baha'isme, congu dans la Perse lointaine et si arrieree a Pepoque, aboutit aux memes conclusions que la plupart des economistes modernes qui, dans les differents pays de civilisation occidentale, proclament qu'en dehors d'une collaboration Interna- tionale il n'y a pas d'issue possible a la crise actuelle entrainant tous les peuples a une misere toujours plus grande. (From LES ficnos, Paris, France, Septem- ber 27, 1933.)
2. Une religion "econotnique"
Les principes du Baha'isme, fprmules par son principal prophete, Baha'u'llah? peuvent paraitre serieusement compromis en un temps oil la frene*sie nationaliste, recemment ag- gravee de racisme, semble en eloigner de plus en plus Papplication.
Toute la question est de savoir si ceux qui sont en faveur aujourd'hui, dans tant de pays, sont susceptibles de resoudre le pro- bleme non pas de la prosperite, mais simple- ment du logement et de la faim, dans les difTercntes nations qui nient par leurs theo- ries et tous leurs actes la solidarite des peuples et des races.
Une nouvelle guerre mondiale sera sans doute necessaire pour que Phumanite, qui n'a pas encore compris la lec.on de 1914, se rende enfin compte que les solutions de vio- lence et de conquete ne peuvent engendrer que la ruine generate, sans profit pour aucun des belligerants.
Quoi qu'il en soit, les principales pensees economiques de Baha'u'llJh, telles qu'elles ont etc formulees il y a un demisiecle, prou- vent que la sagesse et le simple bon sens ont cela de commun avec les ecrevisses, c'est qu'il leur arrive frequemment de marcher a re- culons.
Voici les principaux preceptes de ce moderne Marc-Aurele:
"L'evolution humaine se divise en cycles organiques, correspondant a la duree d'une religion, laquelle est d'environ un millier d'annees. Un cycle social nouveau com- mence toutes les fois qu'apparait un prophete dont Pinfluence et les enseignements renou- vellent la vie interieure de Phomme et font deferler a travers le monde une nouvelle vague de progres.
"Chaque nouveau cycle detruit les croy- ances et les institutions usees du cycle prece- dent et fonde sur d'autres croyances, en etroite conformite, celles-la, avec les besoins actuels de Phumanite', une civilisation nou- velle.
"L'influence de chaque prophete s'est, dans le passe, limitee a une race ou a une religion, en raison de Pisolement g^ographique des regions et des races, mais le siecle dans lequel nous entrons necessite la creation d'un ordre
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organique s'etendant au monde entier. Si le vieil esprit de tribu persiste, la science de- truira le monde, ses forces destructrices ne pouvant tre controlees que par une hu- manite imie travaillant pour la prosperite et le bien commun.
"La loi de la lutte pour la vie n'existe plus pour Phomme des qu'il devient conscient de ses pouvoirs spirituels et moraux. Elie est alors remplacee par la loi plus haute de la cooperation. Sous cette loi, Pindividu jouira d'un statut beaucoup plus large que celui qui est accorde aux citoyens passifs du corps politique actuel. L'administration publique passera des mains de partisans politiques qui trahissent la cause du peuple aux mains d'hommes capables de considerer une charge publique comme une mission sacree.
"La stability economique ne depend pas de Papplication de tel plan socialiste ou communiste plus ou moins theorique, mais du sentiment de la solidarite morale qui unit tous les hommes et de cette conception que les richesses ne sont pas la fin de la vie, mais seulement un moyen de vivre.
"L'important n'est pas en une aveugle soumission generale a tel systeme politique, a tel reglement, qui ont pour effet de sup- primer chez Pindividu tout sentiment de responsabilite morale, mais en un esprit d'entr'aide et de cooperation. Ni le principe democratique, ni le principe aristocratique ne peuvent fournir separement a la societe une base solide. La democratic est impuis- sante contre les querelles intestines et Paris- tocratie ne subsiste que par la guerre. Une combinaison des deux principes est done necessaire.
"En cette periode de transition entre le vieil age de la concurrence et Pere nouvelle de la cooperation, la vie meme de Phuma- nite est en peril. Les ambitions nationalistes, la lutte des classes, la peur et les convoitises economiques sont autant de forces qui pous- sent a une nouvelle guerre internationale. Tous les Gouvernements du monde doivent soutenir et organiser une assemble dont les membres soient elus par Pelite des nations. Ceux-ci devront mettre au point, au-dessus des e*goismes particuliers, le nouveau statut economique du monde en dehors duquel tous les pays, mais surtout PEurope, seront con- duits aux pires catastrophes.'*
'Abdu'1-Bahd, son successeur, reprenant la doctrine de son pere, concluait dans un dis- cours prononce a New- York en 1912:
"La civilisation materielle a atteint, en Occident, le plus haut degre de son develop- pement. Mais c'est en Orient qu'a pris nais- sance et que s'est developpee la civilisation spirituelle. Un lien s'e*tablira entre ces deux forces, et leur union est la condition de Pimmense progres qui doit etre accompli.
"Hors de la, la securite et la confiance feront de plus en plus defaut, les luttes et les dissensions s'accroitront de jour en jour et les divergences entre nations s'accentue- ront davantage. Les pays augmenteront constamment leurs armements; la guerre, puis la certitude d'une autre guerre mondiale angoisseront de plus en plus les esprits. L'unite du genre humain est le premier fon- dement de toutes les vertus."
Ainsi parla *Abdu'l-Baha en 1912, et tout se passa comme il Pavait*predit.
Mais ces paroles n'ont pas vieilli; elles pourraient, sans le moindre changement, etre repetees en 1933. Aujourd'hui, comme il y a vingt ans, la menace de la guerre est jie nouveau suspendue au-dessus de nos tetes et les causes de haines et de conflits s'accumu- lent a tel point que, s'il existe vraiment un flux et un reflux des idees, on peut presque conclure, avec une certaine dose d'optimisme, que nous n'avons jamais etc si pres de venir aux idees de cooperation qui, seules, peuvent nous sauver.
(From LES CHOS, Paris, France, Septem- ber 28, 1933.)
3.
Malgre les tristesses de notre epoque et peut-etre meme a cause d'elles, je reste con- vaincue que les idees a la fois divines et humaines qui sont Pessence du Baha'isme finiront par triompher, pourvu que chacun de ceux qui en comprennent Pimmense in- teret continue quoi qu'il advienne a les de- fendre et a les propager. (Excerpt from a letter dated October 29,
1934.)
BY DR. ROKUICHIRO MASUJIMA
"The Japanese race is of rational mind. No superstition can play with it. Japan is
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the only country in the world where re- ligious tolerance has always existed. The Japanese Emperor is the patron of all re- ligious teachings. The Baha'i publications now form part of His Majesty's Library as accepted by the Imperial House. . . .
"The search for truth and universal edu- cation inculcated by the Baha'i Teachings, if soundly conducted, cannot fail to interest the Japanese mind. Baha'ism is bound to permeate the Japanese race in a short time."
BY Miss HELEN KELLER
The philosophy of Baha'u'lUh deserves the best thought we can give it. I am return- ing the book so that other blind people who have more leisure than myself may be "shown a ray of Divinity" and their hearts be "bathed in an inundation of eternal love."
I take this opportunity to thank you for your kind thought of me, and for the in- spiration which even the most cursory read- ing of Baha'u'llah's life cannot fail to im- part. What nobler theme than the "good of the world and the happiness of the na- tions" can occupy our lives? The message of universal peace will surely prevail. It is useless to combine or conspire against an idea which has in it potency to create a new earth and a new heaven and to quicken human beings with a holy passion of service. (In a personal letter written to an American
Baha'i after having read something from
the Braille edition of "Baha'u'lUh and the
New Era.")
BY SIR FLINDERS PETRIE
The Baha'i Movement of Persia should be a welcome adjunct to true Christianity; we must always remember how artificial the growth of Latin Christian ideas has been as compared with the wide and less defined beliefs native to early Christian faith. (In a letter to the "Daily Sketch," London,
England, December 16, 1932.)
wait for the diplomats. Diplomats alone cannot bring the peace, but it is a great thing that official people begin to speak about these universal peace principles. Take these principles to the diplomats, to the uni- versities and colleges and other schools, and also write about them. It is the people who will bring the universal peace. (In an audience with an American Baha'i journalist in Praha, in 1928.)
BY ARCHDUCHESS ANTON OF AUSTRIA
Archduchess Anton of Austria, who be- fore her marriage was Her Royal Highness Princess Ileana of Rumania, in an audi- ence with Martha L. Root, June 19, 1934, in Vienna, gave the following statement for The Bahd'i World, Vol. V: "I like the Baha'i Movement, because it reconciles all Faiths, and teaches that science is from God as well as religion, and its ideal is peace."
BY DR. HERBERT ADAMS GIBBONS American Historian
I have had on my desk, and have read several times, the three extracts from 'Abd- u'1-Baha's Message of Social Regeneration. Taken together, they form an unanswerable argument and plea for the only way that the world can be made over. If we could put into effect this program, we should indeed have a new world order.
"The morals of humanity must undergo change. New remedy and solution for hu- man problems must be adopted. Human intellects themselves must change and be subject to the universal reformation." In these three sentences we really have it all. (Excerpt from personal letter dated May 18, 1934.)
BY FORMER PRESIDENT MASARYK OF CZECHOSLOVAKIA
Continue to do what you are doing, spread these principles of humanity and do not
BY H. R. H. PRINCESS OLGA OF JUGOSLAVIA
H. R. H. Princess Olga, wife of H. R. H. Prince Regent Paul of Jugoslavia, daughter of H. R. H. Prince Nicholas of Greece and cousin of His Majesty King George II of Greece, is deeply interested in religion and in education, and her wonderful kindnesses to every one have been commented upon
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beautifully in several English books and magazines as well as by the Balkan press.
"I like the Baha'i Teachings for universal education and universal peace," said this gracious Princess in her charming villa on the Hill of Topcidor, Belgrade, on January 16, 1936; "I like the Baha'i Movement and the Young Men's Christian Association, for both are programs to unite religions. With- out unity no man can live in happiness." Princess though she is, she stressed the im- portant truth that every man must do his job! "We are all sent into this world for a purpose and people are too apt to forget the Presence of God and true religion. I wish the Baha'i Movement every success in the accomplishment of its high ideals."
BY EUGEN RELGIS
Excerpt from Cosmometapolis, 1935, pp. 108-109
Nous avons trace dans ces pages seulement la signification du Bahaisme, sans examiner tous ses principes et son programme pratique dans lequel sont harmonisees avec 1'ideal re- ligieux "les aspirations et les objectifs de la science sociale." Mais on doit attirer 1'at- tention de tous les esprits libres sur ce mouvement, dont les promoteurs ont le merite d'avoir contribue a la clarification de Pancienne controverse entre la religion et la science et d'avoir donne a maint homme un peu de leur tolerance et de leur optimisme: "L'humanite ^tait jusqu'ici restee dans le stade de Tenfance; elle approche maintenant de la maturite" ('Abdu'1-Baha, Washington, 1912).
Qui osera repeter aujourd'hui, dans la mele'e des haines nationales et sociales, cette sentence de progres? C'est un Oriental qui nous a dit cela, a nous, orgueilleux ou scep- tiques Occidentaux. Nous voudrions voir aujourd'hui, dans PAllemagne hitleriste, dans les pays terrorises par le f ascisme, paralyses par la dictature politique, un spectacle dcrit par le suisse Auguste Fofel d'apr^s Panglais Sprague qui a vue en Birmanie et en Inde, des bouddhistes, des mahomtans, des chretiens et des juifs, qui allaient bras- dessus bras-dessous, comme des fr&res, "au grand etonnement de la population qui n'a jamais vu une chose pareille!"
BY ARTHUR HENDERSON
Excerpt from a letter dated January 26, 1935
I have read the pamphlet on the "New World Order" by Shoghi Effendi. It is an eloquent expression of the doctrines which I have always associated with the Baha'i Movement and I would like to express my great sympathy with the aspirations towards world unity which underlie his teaching.
BY PROF. DR. V. LESNY
1.
The conditions are so changed now, since the technique of the present time has de- stroyed the barriers between nations, that the world needs a uniting force, a kind of super-religion. I think Baha'i sm could de- velop to such a kind of religion. I am quite convinced of it, so far as I know the Teachings of Baha'u'llah. . . . There are modern saviors and Baha'u'llah is a Savior of the twentieth century. Everything must be done on a democratic basis, there must be international brotherhood. We must learn to have confidence in ourselves and then in others. One way to learn this is through inner spiritual education, and a way to attain such an education may be through Baha'ism.
2.
I am still of the opinion that I had four years ago that the Baha'i Movement can form the best basis for international good- will, and that Baha'u'llah Himself is the Creator of an eternal bond between the East and the West. . . . The Baha'i Teaching is a living religion, a living phi- losophy. . . .
I do not blame Christianity, it has done a good work for culture in Europe, but there are too many dogmas in Christianity at the present time. . . . Buddhism was very good for India from the sixth century B.C. and the Teachings of Christ have been good for the whole world; but as there is a progress of mind there must be no stop- ping and in the Bahd'i Faith one sees the continued progress of religion.
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BY PRINCESS MARIE ANTOINETTE DE BROGUE AUSSENAC
A cette cpoque ou Phumanite semble sor- tie d'un long sommeil pour revivre a PEsprit, consciemment ou inconsciemment, rhomme cherche et s'elance a la poursuite de Tin- visible et de sciences qui nous y conduisent.
L'angoisse religieuse aussi n'a jamais ete plus intense.
Par sa grande evolution 1'homme actuel est pret a recevoir le grand message de BahaVllah dans son mouvement synthetique qui nous fait passer de Tancienne compre- hension des divisions a la comprehension moderne ou nous cherchons a suivre les ondes qui se propagent traversant toute limitation humaine et de la creation.
Chaque combat que nous livrons a nos penchants nous degage des voiles qui sepa- rent le monde visible du monde invisible et augmente en nous cette capacite de percep- tion et de s'accorder aux longueurs d'ondes les plus variees, de vibrer au contact des rythmes les plus divers de la creation.
Tout ce qui nous vient directement de la nature est toujours harmonic absolue. Le tout est de capter Tequilibre de toute chose et lui donner la voix au moyen d'un instru- ment capable d'emettre les memes harmo- nies que notre ame, ce qui nous fait vibrer et devenir le lien entre le passe et Favenir en attaignant une nouvelle etape correspondant a revolution du monde.
En religion, la Cause de BahaVllah, qui est la grande revelation de notre epoque, est la meme que celle du Christ, son temple et son fondement les memes mis en harmonic avec le degre de maturite moderne.
BY DAVID STARR JORDAN Late President of Stanford University
'Abdu'1-Baha will surely unite the East and the West: for He treads the mystic way with practical feet.
be optimists even when events seem to prove the contrary! And Baha'is can be hopeful, for there is a power in these Teachings to bring to humanity tranquillity, peace and a higher spirituality.
BY EX-GOVERNOR WILLIAM SULZER
While sectarians squabble over creeds, the Baha'i Movement goes on apace. It is grow- ing by leaps and bounds. It is hope and progress. It is a world movement and it is destined to spread its effulgent rays of en- lightenment throughout the earth until every mind is free and every fear is ban- ished. 'The friends of the Baha'i Cause be- lieve they see the dawn of the new day the better day the day of Truth, of Justice, of Liberty, of Magnanimity, of Universal Peace, and of International Brotherhood, the day when one shall work for all, and all shall work for one.
(Excerpt from the Roy croft Magazine)
BY LUTHER BURBANK
I am heartily in accord with the Baha'i Movement, in which I have been interested for several years. The religion of peace is the religion we need and always have needed, and in this Baha'i is more truly the religion of peace than any other.
BY PROF. BOGDAN POPOVITCH
The Baha'i Teaching carries in its Mes- sage a fine optimism we must always in spite of everything be optimists; we must
BY PROF. YONE NOGUCHI
I have heard so much about 'Abdu'1-Baha, whom people call an idealist, but I should like to call Him a realist, because no ideal- ism, when it is strong and true, exists with- out the endorsement of realism. There is nothing more real than His words on truth. His words are as simple as the sunlight; again like the sunlight, they are universal. . . . No Teacher, I think, is more important today than 'Abdu'1-Baha.
BY PROFESSOR RAYMOND FRANK PIPER
These writings (Baha'i) are a stirring fu- sion of poetic beauty and religious insight. I, like another, have been "struck by their comprehensiveness." I find they have ex- traordinary power to pull aside the veils that
REFERENCES TO THE BAHA'f FAITH
529
darken my mind and to open new visions of verity and life.
BY ANGELA MORGAN
One reason I hail with thanksgiving the interpretation of religion known as the Baha'i Faith and feel so deep a kinship with its followers is that I recognize in its Revela- tion an outreach of the Divine to stumbling humanity; a veritable thrust from the ra- diant Center of Life.
Every follower of this faith that I have ever met impressed me as a living witness to the glory at the heart of this universe. Each one seemed filled with a splendor of spirit so great that it overflowed all bounda- ries and poured itself out upon the world here in this moment of time, by some con- centrated act of love toward another hu- man being.
BY ARTHUR MOORE
The lovely peace of Carmel, which still attracts mystics of different faiths, domi- nates Haifa. On its summit are the Druses in their two villages; at its feet the German Templars, whose avenue leads up to the now large and beautiful terraced property of the Persian Baha'is on the mountainside. Here the tombs of the Bab and of 'Abdu'1-Baha, set in a fair garden, are a place of interna- tional pilgrimage. On Sundays and holidays the citizens of Haifa of all faiths come for rest and recreation where lie the bones of that young prophet of Shiraz who nearly a hundred years ago preached that all men are one and all the great religions true, and fore- told the coming equality of men and women and the birth of the first League of Nations.
BY PROF. DR. JAN RYPKA
The Baha'is of Iran are resolutely firm in their religion. Their firmness does not have its roots in ignorance. The Iranian inborn character causes them to see things some- what too great, slightly exaggerated, and their dissensions with the ruling Islam make them a little bitter towards it. Everything else in their characters is accounted for as due to their Teachings; they are wonderfully
ready to help and happy to sacrifice. Faith- fully they fulfill their office and professional duties. Long ago they already solved the problem of the Eastern woman; their chil- dren are carefully educated. They are some- times reproached for their lack of patriotism. Certainly, as specifically Iranian as the Shi'ih Faith, the Baha'i Faith can never become; but the Baha'i Religion like Christianity does not preclude the love of one's father- land. . . . Are the Europeans not suffi- ciently patriotic! According to my experi- ences, the Baha'is in that respect, are very unjustly criticized by their Muhammadan brothers. During the centuries the Shi'ih Religion has developed a deep national tra- dition; with this the universal Baha'i Faith will have a hard battle. Nevertheless, the lack of so great numbers is richly recom- pensed by the fervor and the inner spirit of the Iranian Baha'i Community. The Baha'i world community will educate characters which will appear well worthy of emulation by people of other Faiths, yes, even by the world of those now enemies of the Baha'i Cause.
The experience acquired in the West, for me was fully verified also in the Iranian Orient. The Baha'i Faith is undoubtedly an immense cultural value. Could all those men whose high morality I admired and still admire have reached the same heights only in another way, without it? No, never! Is it based only on the novelty of the Teach- ings, and in the freshness of its closest fol- lowers?
BY A. L. M. NICOLAS
Je ne sais comment vous remercier ni com- ment vous exprimer la joie qui inonde mon coeur. Ainsi done, il faut non seulement admettre mais aimer et admirer le Bab. Pauvre grand Prophete ne au fin fond de la Perse sans aucun moyen d'instruction et qui seul au monde, entoure d'ennemis, arrive par la force de son genie a creer une religion universelle et sage. Que Baha'u'llah lui ait, par la suite, succede*, soit, mais je veux qu'on admire la sublimite du Bab, qui a d'ailleurs paye de sa vie, de son sang la reforme qu'il a prechee. Citez-moi un autre exemple, sem- blable. Enfin, je puis mourir tranquille.
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Gloire a Shoghi Effendi qui a calme mon tourment et mes inquietudes, gloirc a lui qui reconnais la valeur de Siyyid 'Ali- Muhammad dit le Bab.
Je suis si content que je baise vos mains qui ont trace mon adresse sur Penveloppe qui m'apporte le message de Shoghi. Merci, Mademoiselle. Merci du fond du coeur.
BY PRESIDENT EDUARD BENES I have followed it (the Baha'i Cause)
with deep interest ever since my trip to London to the First Races Congress in July, 1911, when I heard for the first time of the Baha'i Movement and its summary of the principles for peace. I followed it during the war and after the war. The Baha'i Teaching is one of the spiritual forces now absolutely necessary to put the spirit first in this battle against material forces. . . . The Baha'i Teaching is one of the great instru- ments for the final victory of the spirit and of humanity.
IN MEMORIAM
ALFRED EASTMAN LUNT BY Louis G. GREGORY AND HARLAN OBER
A,
.LFRED EASTMAN LUNT departed this life, August 12, 1937, at his home in Beverly, Massachusetts. His immediate fam- ily a widow and five children, and a host of friends mourn his loss. His funeral was attended by his relatives, neighbors and vis- iting Baha'is from Green Acre and neigh- boring centers. The service in its simplicity, contained the solace of Heavenly Teachings and prayers, and proved to be a means of teaching others the Faith that he loved.
The National Spiritual Assembly, on August 16, 1937, received the following ca- blegram from the Guardian:
"Shocked distressed premature passing es- teemed beloved Lunt. Future generations will appraise his manifold outstanding con- tributions to rise and establishment Faith BahaVllah American continent. Commu- nity his bereaved co-workers could ill afford lose such critical period so fearless champion their Cause. Request entire body their Na- tional representatives assemble his grave pay tribute my behalf to him who so long and since inception acted as pillar institution they represent. Convey Boston community assurance prayers, deepest brotherly sympa- thy their cruel irreparable loss."
He was for more than a generation one of the most distinguished and useful servants of BahaVllah. He was well prepared by college and legal education at Harvard Uni- versity. As a student he heard the Great Message from Dr. 'Ali-Kuli Khan, lecturing in the University. He obtained from it a new life and inspiration toward achievement. He had very unusual abilities which shone in the field of writing and in his chosen profession, the law.
As a youth he edited and published a weekly newspaper. As a Harvard student, he managed its Illustrated Magazine, making
it successful as a business enterprise. While in college he was chosen President of its Republican Club, and then President of the National Republican College League, which included clubs organized in most of the col- leges of the United States. He served ac- tively in this capacity in several Presidential campaigns, and those acquainted with his achievements, and the respect with which he was held, are confident that had he not chosen to turn his energies with concen- trated attention toward the Baha'i Faith, realizing that all other means were ineffec- tive, he would have risen to positions of great importance in the government.
As a lawyer, he became Solicitor of his na- tive city, and an associate in a well estab- lished and popular law firm in Boston. Called by Miss Sarah J. Farmer to act as het legal counsel, he took the leadership in evolv- ing those plans that protected her spiritual program and the Green Acre properties.
His services to the Green Acre Fellow- ship, at a very critical period in its existence, as well as over a number of years, were perhaps among the most valuable of his ca- reer, a career noteworthy for the variety and number of its accomplishments. Although the opposition retained very able counsel and aroused adverse public sentiment and wide- spread newspaper criticism, carrying the matter to the Supreme Court of the State of Maine, the final decision was a complete vic- tory for the Baha'is and the friends of Miss Farmer. A few years later, this victory hav- ing established a new trend, Green Acre came under the jurisdiction of the National Spiritual Assembly, as the first Bah'i Sum- mer School in America.
Although greatly pleased with this evi- dence of the legal and organizing ability of Mr. Lunt, the head of his law business was
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Alfred E. Lunt.
greatly disturbed by the poignant press criticism, linking his associate with the Baha'i Faith. To the demand that he choose between his activity in the Faith and his remunerative position, Mr. Lunt chose to open his own office.
In his work he was ever guided by the Baha'i ideal of service, and his clientele was a very broad one. His wise and sympa- thetic understanding brought many clients of foreign birth, and though often poor and unable to pay adequately for his services, he never failed them, but with wise guidance, increased their understanding, and ac- quainted them with the spirit and point of view which was the inspiration of his own life.
For many years he was counsel for an im- portant Massachusetts Committee of Manu- facturers and Merchants in the handling of their legislative problems. This position bringing him in close contact with outstand- ing industrialists and merchants, not only
revealed his exceptional ability and leader- ship, but also gave him an enormous fund of experience which was destined to be of great service to The Cause in the upbuilding of the Administrative Order. In frequent discussions with these important men he was able to show them that the spirit and the wisdom revealed in the Teachings of Baha'- u'llah alone offered that solid foundation upon which industrial peace could be built. He was a patient and tireless worker, al- ways devoted to principle and showing a faith and courage worthy of the heroic age. His personal interests were seemingly for- gotten in his devotion to the Faith. But a few years ago, when actually in the midst of great financial difficulties, a very wealthy friend offered to associate him in a law firm with a minimum guarantee of an income an- nually of ten thousand dollars. Although it required no commitments on his part, save to work, yet because it came from a source which he felt might wish to affect
IN MEMORIAM
533
unfavorably his allegiance to his Faith, the offer was refused.
The trials and vicissitudes of fortune ap- peared only to confirm his faith, for in all situations he showed those characteristics, which 'Abdu'1-Baha, in referring to the Green Acre controversy, described as "lion hearted."
He was from the beginning of the Cause in Boston, a member of its governing body. During many years he was elected by the Boston friends as one of the delegates to the Annual Convention. Of this body, he was many times chosen Chairman, the duties of which office he discharged with extraordi- nary ability. He conceived it to be his duty, not only to be acquainted with all the im- portant matters under consideration, and to act with justice, but to stimulate all the del- egates, in the assumption and exercise of their privileges and responsibilities.
He was a member of the Baha'i Temple Unity, the first corporation organized to build the Mashriqu'l Adhkar. With the ex- ception of two short intervals he had mem- bership in the National Spiritual Assembly during the entire period of its existence. In these two national bodies, serving sometimes as chairman, sometimes as secretary, and as a member of its various committees, he showed signal devotion and ability.
This brief account does not of course per- mit a detailed report of a life of singular dedication, of great breadth of interest, of remarkable sincerity and courage. Those privileged to have corresponded with him, appreciated his understanding heart, and the firmness and inspiration of his faith.
Mention, however, should be made of the fact that he was not only outstanding as an administrator with great range of vision and exact knowledge of details regarding the Cause in America, but he was also a teacher whose addresses and writings were characterized by spiritual insight, knowledge of the Divine Teachings and understanding of the needs of the soul. He delved deeply into the inner meanings of the Sacred Writ- ings, and followed closely those movements which were affecting a rapidly changing so- ciety.
He was affectionate and kind, reflecting the Divine love in his readiness to serve the
neglected, poor and weak, a mark of true nobility. He made himself one with people of various races, classes and nationalities in the line of service. He had his place also among the strong, who drew upon his fine endowment of power, and from whom, his capacities and virtues won admiration.
Faithful unto death was he, traveling long distances over the country for administra- tion and teaching when his body was weak- ened with a malady which finally proved fatal. Meanwhile he showed no lessening of spiritual attraction, devotion and power. Just two days before his passing, he wrote a most cheerful and hopeful letter to one of his friends, telling of his plans for future activities.
Those who mourned his passing were con- soled by the spiritual fragrance that attended it, and by the eloquent tributes paid him by the Guardian's cables, as well as by the testimony of many friends. An extraordi- nary honor was shown him by the members of the National Spiritual Assembly, which body at the Guardian's request, and in his behalf, journeyed to his grave, to offer prayers. Truly his was the victorious life.
"The true man appeareth before the Mer- ciful like unto the Heavens. His bright and shining qualities are the stars. His traces are the educators of existence." From the Will of Baha'u'llah.
It is impossible, even for those who love him, properly to evaluate his life, which the future alone will truly disclose. It may be said with absolute certainty, however, that he lived and moved in the Divine Teach- ings, and especially in his later years, in the advices, the assurances and the sympathetic understanding of the Guardian. The entire loyalty of a heart, singularly pure and de- voted, turned completely toward his Guard- ian and the Guardian of the world.
In a letter to one of the American friends, Shoghi Effendi wrote: "The passing of Mr. Lunt constitutes yet another blow to the American Baha'i Community, and leaves a void in both the teaching and administrative fields, which few of our present day be- lievers can fill. The memory of his mani- fold and undeniably rich and valuable serv- ices will be deeply enshrined in the hearts and minds of those who had the privilege
THE BAHA'f WORLD
of working closely with him, or had been sufficiently informed about his tireless 'activi- ties for the Faith. . . .
"Words fail to express the sorrow and re- gret I feel at the untimely death of such a precious, ardent and capable champion of our beloved Faith. The loss is indeed irrep- arable, for he was the living embodiment of such a rare combination of qualities as few can display and none can surpass. I will continue to pray for his dear departed soul from the depths of my sorrowful yet grateful heart."
ALFRED EASTMAN LUNT
"Haste forth To thy Celestial Habitation, Veil-beloved,'
'Lion of God's Cause'!" We rejoice to hear of thy release!
Yet Might not God have shared thee had we
loved more? How may a soul "aglow with flame of the
undying fire" live Except midst love?
"Forty years" you sought, with "iron-sight" to elevate this Truth!
To hasten justice, to conquer pettiness and lust for power,
The curse of prejudice, the fear of failure, the blight of intellect!
"Forty years" braving a wilderness of trials knowing
That phantasmal human hopes were doomed to traceless dust!
One of the "living" of the chosen few en- gaged to point a nation's course
Toward spiritual dominion!
From that hour
When first the Light of Revelation broke upon these Western Shores
You labored till out of the chaos and the groping loomed
The pattern of a "New World Order!" Labored ceaselessly,
Until the Divine of Plans revealed its thrill- ing goal!
How must He, its Source and Center
Whose thoughts turned toward us
Whose heart leaped at our mention, have re- joiced,
To see, amid "this jungle of materialism" thy challenge
Hurling certainty against the fury of an un- believing age!
Poets! Seers!
Shall ring thy epic, chronicled in love and service!
That the unborn may recapture may re- live with pride and gratitude thy story!
How you stood, undaunted in an epoch "steeped in falsity,"
An advocate unfalterirtg in principle! To compromise unyielding
A pillar! in this Cause "so far beyond the ken of men and angels!"
"Martyr hosts, Who guard man's station, acclaim thee:
'Servant!'" Thou, who in this Day "that casts a mighty
tumult in men's hearts" Refused to swerve hailing this passage "a
spiritual adventure!" We, who aspire to pioneer for God, and dare
to build anew a broken world, Guard sacredly the faith thy love renewed,
when stilled thy noble heart!
IN MEMORIAM
535
MEMORIAL SERVICE TO DR. ZIA MABSUT
BAGDADI, HELD IN THE BAHA'I HOUSE
OF WORSHIP, MAY 8, 1937
INTRODUCTORY WORDS BY MRS. TRUE
Mrs. Corinne True, Mr. Albert Windust,
O Chairmen.
N April llth, less than a month ago, the Baha'i friends assembled in this House of Worship commemorating the Twenty- fifth Anniversary of the Arrival of 'Abdu'i- Bahd in America, were shocked by the news of the sudden death of their beloved Baha'i brother, Dr. Zia M. Bagdadi, at Augusta, Georgia. Sincere expressions of sympathy for his bereaved family were heard among the friends and all were anxious to learn more of the details of his passing. A few days later it was learned that the cause of death was heart failure; that his body had been laid away in the burial lot of one of the Baha'is of that city; that his widow Zeenat, and daughter Parvene were coura- geously endeavoring to adjust themselves and were planning to go to Beirut, Syria, the home of Dr. Bagdadi's family in that country.
The loss suffered by the Cause in America began to be realized by the Baha'is and found full expression in a cablegram from our beloved Guardian, Shoghi Effendi, to the National Spiritual Assembly, as follows:
"Distressed sudden passing dearly beloved Dr. Bagdadi. Loss inflicted (upon) national interests (of) Faith irreparable. His exem- plary faith, audacity, unquestioning loyalty, indefatigable exertions unforgettable. Ad- vise Baha'i communities (,of ) Chicago (and) surrounding regions hold befitting memorial gathering (in) Temple for which he so valiantly labored. Ardently praying for him and bereaved family.
(Signed) Shoghi."
Friends: In response to the request of our beloved Guardian and the desire of our hearts to hold a memorial service for our departed brother, Dr. Zia M. Bagdadi, we have gathered here this evening.
We feel that he would wish us to make
this a joyous and not a sad occasion. May all who are present here turn in mind and heart toward the Holy Shrine of BahaVllah, as we read this supplication (known as the "Midnight Prayer") :
O Lord, I have turned my face unto the kingdom of Thy oneness and am immersed in the sea of Thy mercy.
O Lord, enlighten my spirit by beholding Thy light in this dark night and make me happy by the wine of Thy love in this won- derful age. O Lord, make me hear Thy call, and open before my face the doors of heaven, so that I may behold Thy glory and become attracted to Thy beauty.
Verily, Thou art the light, the gift and the giver, the ancient and the merciful!
DR. BAGDADI' s GRANDFATHER AND FATHER
Referring to NabiPs Narrative, The Dawn-Breakers, pages 272 and 273, we find that Dr. Bagdadi's grandfather, "Shaykh Muhammad-i-Shibl and his youthful son, Muhammad-Mustafa," accompanied Tahirih from 'Iraq to Iran.
A little over a year after Dr. Bagdadi ar- rived in America, word was received of the death of his father, Muhammad-Mustafa (Bagdadi), whose portrait and the news of his passing were published in Babd'i News (Vol. I of the Star of the West), No. 17 issue, wherein is recorded: "In him the Cause has lost a great and useful servant. All loved and revered him and looked up to him as one of the spiritual souls of the earlier days. His winsome manner and gentleness of heart attracted all those who came in con- tact with him and carried away the sweet fragrance of his life."
In a Tablet from 'Abdu'1-Baha published in the Star of the West, Volume X, No. 12, are these endearing words of the beloved Master: "Convey on my behalf, to Dr. Zia Bagdadi the utmost love and kindness. In my estimation, he is very near, for he is the son of his honor Agha Muhammad- Mustafa."
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Dr. Zia M. Bagdadi.
DR. BAGDADI'S WORK ON THE STAR OF THE WEST
Mr. Windust, who was one of the found- ers and editors of the Star of the West, spoke of Dr. Bagdadi 's services to that magazine, as follows Dr. Bagdadi became associate editor of this Baha'i publication, June 5, 1911, beginning with issue No. 5, Volume II, wherein we read: "It gives us pleasure to welcome to the editorial staff of the Star of the West, Dr. Zia Mabsut Bagdadi ("Zia Effendi"), the youngest son of the late M. Mustafa Bagdadi. Dr. Bagdadi received his early education in the Orient at the Arabian Literature school, Turkish Govern- ment school and the American school. His childhood was blessed by seeing and being with the Blessed Perfection BahaVllah, and in every year of his youth he visited the Center of the Covenant, 'Abdu'l-Baha. He came to America in September, 1909, to complete a course in medicine, graduating
from the Chicago College of Medicine and Surgery in May of this year (1911). He intends to practice in America and be en- gaged in serving the Cause of BahaVllah. We are confident the Star of the West has in him an able and willing associate."
In the Star of the West, Volume III, No. 15 issue, we find the following: "A word of explanation is given regarding the re-appear- ance of our Persian section after many months. As the editor, Mirza Ahmad Sohrab, accompanied 'Abdu'l-Baha on most of His journeyings throughout America, it was almost impossible for him to look after the Persian section, and now that he has returned to the East, it has become neces- sary to place that department in other hands. Dr. Zia Bagdadi, who has been associated with him in this work, has consented to render this service. He is located in Chi- cago."
Throughout the remainder of the issues of Volume III, and all of Volumes IV and V
IN MEMORIAM
537
there were 19 issues in each volume Dr. Bagdad! compiled and wrote the manuscript in the form of pages, which were photo- graphed, reduced to page size, etched on zinc, which became the printing plates for the Persian sections of the Star of the West a total of 262 pages. His beautiful style of writing was distinctly Arabic in char- acter. This labor was accomplished by Dr. Bagdadi in addition to translating Tablets of 'Abdu'1-Baha and speaking on the*Cause wherever the opportunity arose all this aside from his practice of medicine and sur- gery.
DR. BAGDADI WITH 'ABDU'L-BAHA IN CHICAGO
Reference was made to the photograph of 'Abdu'1-Baha, together with five of the Ori- ental Baha'is, taken by Mr. Killius in Lin- coln Park, Chicago, in 1912. Standing di- rectly behind 'Abdu'1-Baha, on the right, is Dr. Bagdadi. In looking at this photograph, one is impressed with the thought that our beloved Guardian, Shoghi Effendi, has, in his cablegram, perfectly described the quali- ties of Dr. Bagdadi.
This photograph was taken directly across the street from the Plaza Hotel. In this connection, it is interesting to note that when it was taken, no one dreamed that in this same part of Lincoln Park, the Chi- cago Historical Society would erect the splendid museum which stands there today.
DR. BAGDADI'S DEVOTED LABOR FOR THE TEMPLE
Shoghi Effendi, in his cablegram request- ing the holding of this memorial gathering for Dr. Bagdadi, states: . . . "Advise Baha'i Communities of Chicago and surrounding regions hold befitting memorial gathering in Temple for which he so valiantly and de- votedly labored." . . .
In this connection we were reminded by Mrs. True, of the photograph taken on this Temple site March 21, 1921, and published in the Star of the West, Volume XII, No. 2. It was the beginning of actual work for the construction of the first MasJhriqu'l-Adhkar in America; that is, the breaking of ground for the digging of the first of the nine caissons to bed rock the one directly in
line with Haifa from the center of the build- ing. In this photograph Dr. Bagdadi is seen digging the first shovelful of earth the other friends present following him in break- ing the ground. It was indeed fitting that Dr. Bagdadi should have this honor, and his association with this great event * is suffi- cient evidence of the esteem his fellow- believers had for his valiant and devoted la- bors for the Temple and the Cause of BahaVllah.
NOTEWORTHY QUALITIES OF DR. BAGDADI
Mr. Windust spoke of the time when his family met 'Abdu'1-Baha in an upper room at the home of Mrs. Davies in Chicago. When He saw the youngest child, He took her upon His lap and called for someone to bring candy for the little one. Dr. Bagdadi instantly responded, leaping down the stairs two or more steps at a time, obtained the candy, and sprang up stairs with it, handing the bowl to 'Abdu'1-Baha as a courier would present an urgent message to a king. It was an impressive demonstration to many who witnessed it, of the divine qualities of "in- stant, exact and complete obedience" Dr. Bagdadi so remarkably possessed.
Mrs. Grace Ober also testified to this out- standing characteristic of Dr. Bagdadi, by telling the following experience: "I was keeping house in New York for 'Abdu'l- Baha and His party of interpreters at the time when He attended the Peace Confer- ence at Lake Mohonk. Late at night, the bell rang furiously and at the door stood Dr. Bagdadi, no hat upon his head, his hair disheveled, and his clothes covered with dust. He rushed into the house saying 'Abdu'l- Baha had sent him to bring a rug to Lake Mohonk at the earliest possible moment. I begged him to have something to eat, to bathe and rest for a little while. But quickly finding what he wanted he rushed away with it. During the short time he was in the house I learned that 'Abdu'1-Baha wished to present a gift to the Secretary of the Peace Conference, Mr. W. H. Short, Sec'y of the
1 This breaking of ground for the actual construc- tion of the caissons to bed rock should not be confused with the boring operations begun on Sep- tember 24, 1920, to obtain a core of soil strata before beginning the digging of the caissons, which began March 21, 1921. Editors
538
THE BAHA'f WORLD
Friends assembled on Mashriqu'l-Adhkar grounds, Chicago, March 21, 1921. Dr. Zia M. Bagdadi digging first shovelful of earth.
New York Peace Society, before the close of its sessions next day, and that it was nec- essary that some one of His party go to the city for it and return at once. Dr. Bagdadi had instantly volunteered. He discovered there was no passenger train at that hour and boarded a freight train, arriving in the condition I described. I learned later that in returning he again rode on a freight train as there was no other trans- portation at that early morning hour. Dr. Bagdadi was the embodiment of the quality of "Instant, exact and complete obedience."
The chairman expressed the thought that every one present at this memorial gather- ing, who knew Dr. Bagdadi, no doubt cher- ished in his heart and memory some par- ticular remembrance or many remembrances of our dearly beloved Dr. Bagdadi.
FIRMNESS IN THE COVENANT, AN OUT- STANDING QUALITY OF DR. BAGDADI
When 'Abdu'1-Baha came to America in 1912, He awakened and began to educate the Baha'is to the Most Great Characteristic of the Revelation of BahaVllah, namely, The Center of the Covenant that which the previous Divine Manifestations did not bring. From that time until the day of His ascension in 1921, He stressed its importance with ever increasing emphasis, thus preparing them for the hour when His Will and Testament was brought to light.
During these years Dr. Bagdadi was a pillar of strength to the Baha'is of America manifesting firmness in the Covenant and all that it implies. He alone seemed to un- derstand the deep meanings of this most great characteristic that is: through the power of the Covenant no one can create a sect or division in the Baha'i Faith; through this most great characteristic, the Center of the Covenant will protect the Cause from now until at least one thousand years, and perhaps until thousands of years have passed away.
Those who attended the eighth session of the Baha'i Congress at Hotel McAlpin, New York City, April 30th, 1919, will never for- get Dr. Bagdadi's presentation of this most important matter. Although he had been ill for three days, he arose to astonishing heights and depths of understanding in this address, unfolding all the qualities Shoghi Eflfendi mentions in the cablegram prompt- ing this memorial gathering of "exem- plary faith, audacity, unquestioning loyalty, indefatigable exertion" combined with a dramatic appeal that was arresting and soul stirring. This outstanding address of that remarkable Congress was taken stenographi- cally and printed in Volume XI of the Star of the West.
DR. BAGDADI WRITES OF SEEING AND BEING WITH BAHA'U'LLAH
In the year 1929, Dr. Bagdadi wrote a book telling of his birthplace and travels in
IN MEMORIAM
539
the Orient under the title, Treasures of the East. In it he describes the peerless pano- rama of the Plain of 'Akka surrounded by mountains and sea, in the center of which is the Mansion of Bahji, located about one mile from the Mediterranean and three miles from the town of 'Akk, Palestine. It was here Baha'u'llah lived the last few years of His exile until He departed to the Supreme World in 1892. Dr. Bagdad! tells that here, when he was a child, he had the great privi- lege of seeing and being with Baha'u'llah. He wrote:
"I had the greatest honor and privilege to see BahaVllah and sit at His feet many days and nights in this Mansion. Here He used to hold my hand while walking to and fro in His large room, revealing Tablets, chant- ing the prayers with the most charming and melodious voice, while one of the attendants took them down. Here I saw Him teaching and blessing the pilgrims who came from all lands. On hot days He would take me with Him to the outer alcove of the Mansion where it was somewhat cooler. I would stand in a corner with folded arms, my eyes fixed on His incomparable countenance, while the gentle breezes blew on His soft jet black hair which reached almost to the waist, flowing beneath the taj, like a crown, that covered His head and a part of His broad, full, high forehead.
"From His light-colored garments which were similar to those of all the ancient prophets, I had always inhaled the fragrance of the pure attar of roses. At times He would spend half an hour on the alcove, and my eyes would remain fixed on His majestic face. But whenever He glanced at me with His brown, piercing, yet most affectionate eyes, then I had to turn mine away and look down on the floor.
"At my birth, Baha'u'llah named me 'Zia' (Light) and gave me the Turkish title 'Effendi.' But on my first visit to Him, when He inquired about my health, I re- plied in Arabic 'Mabsoot' (I am happy). He questioned, 'How is your father?' I an- swered, 'Mabsoot'; and 'How is your mother?' He asked. 'Mabsoot' was my re- ply. He laughed heartily and after that He always called me Mabsoot Eflfendi (The Happy One)."
MRS. LAURIE C. WILHELM BY ROY C. WILHELM
Mother's strong religious tendency began with her mother who was religious funda- mentally though I do not recall her ever having attended a church; and she did not believe that a system in which professional religionists preached for hire was in accord with the admonitions and example of Jesus. During my early years Grandmother often spoke to me of so many of the Bible prophe- cies being fulfilled and said she believed the Promised Age was near and we must all be watchful to recognize the Great Day when it came. Mother and father were members of a denomination to which they sent me in my youth though they were not orthodox in their views, rather they shared Grand- mother's beliefs that the Creator of all hu- manity was interested in all humanity.
About 1890 Mother became dissatisfied with the churches and began searching for reality. She investigated various teachings including the philosophies of the East, Chris- tian Science, etc. I sometimes wondered, "What next?" Mother also felt deeply that the Great Day was near, that it might come even in our time and how would we be able to recognize its fulfillment!
Mother had a friend, kindred in thought, in Miss Laura Jones, also of our old home town Zanesville, Ohio: they often met to- gether, and wondered if the Spirit might be upon the earth at this time: how shall we find Him, etc. Shortly after the early 90's Miss Laura moved to Chicago. There she heard of the Baha'i Faith, and wrote to Mother that she had found that for which they had been seeking. In her letter she in- cluded some pamphlets, among which was a copy of the "Hidden Words." Mother read these, and accepted immediately. About 1898 or 1899, when I was a traveling sales- man, Mother mailed me a page from a news- paper containing a photograph of 'Abdu'l- Baha and an article in which something was said to the effect that many regarded Him as a return of the Spirit. Having in mind Mother's various explorations I was not so deeply impressed, but wrote upon the mar- gin, "Strange if true" and returned it to her. In 1901 and 1902, Mother and Father vis-
540
THE B A H A ' I WORLD
Mrs. Laurie C. Wilhelm.
ited me in New York. We went about to various meetings and among them the Baha'i meetings at the home of Mr. and Mrs. Ar- thur P. Dodge: there we met May Maxwell, Mr. and Mrs. Hoar, Dr. Getsinger and others. I was conscious of a strong heart attraction before much understanding came. I recall that two or three years later a fare- well reception was given to Mirza Abu'l- Fadl at the Dodge home.
Mother devoted much time to studying the Bible: she became so impressed with the connection and with the spirit and reason- ableness of 'Abdu'l-Baha's teachings and ex- planations that her waking hours seemed mainly devoted to plans for reaching other sections. In 1907 Mother and I went to 'Akka. 'Abdu'1-Baha told Mother she was the cock which crowed preceding the dawn. During the dinner, our last day there, He took an unusually large bowl and filled it with bread and broth: then He asked for our bowls, and filling them with bread and broth
from His bowl He told us to eat, and as we had received food from His bowl, now we must return to America and likewise offer His food to the people.
In 1908 we moved from New York to West Englewood. During this summer a hundred or more of the Baha'i friends of New York and vicinity assembled for a picnic in the woods near our home. In those days it was very difficult to awaken interest. Meetings were held in two or three homes, and a dozen or so persons were attracted, but several moved away, two passed from this world, and such changes took place that it was several years more before a group was permanently started. I am reminded of a re- mark that 'Abdu'1-Baha once made, that it required a great expenditure of effort to accomplish even small things in this world.
Mother devoted her life to corresponding with friends and inquirers far and near. Even during those last two and a half years of physical helplessness, her mind was centered
IN MEMORIAM
541
Mrs. Mary Hanford Ford.
upon means for the advancement of the Faith. These past few weeks, when she could speak only with difficulty, she would often make suggestions, or perhaps inquire whether I had heard from this person or another, or had written them recently.
It is indeed comforting to now have the assurance of the Guardian that Mother is making a near approach to the Beloved.
MARY HANFORD FORD (Nov. 1, 1856 FEB. 2, 1937)
BY RUHANIYYIH (MADAME 'Au'-KuLi) KHANUM
Daughter of a Meadville, Pennsylvania, banker, wife of the owner and editor of the Kansas City, Missouri, Evening Mail, Mary Hanford Ford was widely known as an au- thority on art, literature and music, and as a student of economic problems and of devel- opments in the field of science. At one time art critic on the Kansas City Star, she was
associated with leading intellectuals in the United States and Europe.
In 1901 Mrs. Ford was residing in Chicago in an environment typical of her varied in- terests. Her household consisted of her three children, Roland, Lynette and Gareth; of a German woman and her young child; of an American woman and her son; of a young Negro student of Shakespeare. An account of her home, known as "The Haunted House" has, through Dr. Richard Hodgson, reached the archives of the American So- ciety for Psychical Research. At this time Mrs. Ford was a "Spiritist," her chief inter- est, however, lying not in psychic phenomena but in the spiritual life. An atheist during her youth, she had regained faith at her father's death-bed, feeling that the continu- ity of the soul had there been revealed to her, and she had begun an exhaustive study of religion. Her personal library, including many first editions, ran the length of the house. She now began a course in compara-
542
THE BAHA'l WORLD
tive religions, the ninth lesson of which proved to be a presentation of the Baha'i Faith. The following summer she attended the Green Acre School of Religions, heard Mirza Abu'1-Fadl and 'Ali-Kuli Khan, and became a Baha'i; shortly thereafter, aided by Miss Florence Breed, she began to teach the Baha'i Cause in Boston.
To Madame 'Ali-Kuli Khan when she visited 'Akka in 1906, 'Abdu'l-Bah4 said of Mrs. Ford: "It is true that Mrs. Ford has served humanity long and faithfully. Now tell her, if she will arise to serve the Cause of Baha'u'llah with equal zeal and fidelity, her name will be mentioned in all the worlds of God." The remainder of her long life was devoted to fulfilling the Master's wish, and in many tablets He addressed her as "O thou herald of the Kingdom of God!" Not only in the United States but also in Italy, Switzerland, France and England she taught the Baha'i Faith unceasingly, attracting thousands of people through her devotion, and her objective, brilliant, well-stocked mind. Meanwhile she continued her work as an art critic and writer; among her pub- lished books are "The Oriental Rose," "The World of 'Abdu'1-Baha" and "The Secret of Life." Even during her last months, she taught the Cause and worked on a novel dealing with industrial conditions. Accom- panied by her daughter, Mrs. Lynette Storm, Mrs. Ford was in Clearwater, Florida, when the end came. She died whispering, "It is so beautiful, Lynette, it is so very beautiful!"
At a distinguished gathering held at the Baha'i Center in New York City to com- memorate the passing of Mrs. Ford, many non-Baha'i friends paid her tribute. 1 Among them, Mr. Clarence Howells of the Fellow- ship of Reconciliation said, "A religion can be proven best by the lives of those who prac- tise it. The proof of the value of those teachings she gave, was expressed in the life of Mary Hanford Ford. Surely the Baha'i Teachings are true, for they are effective in that light." Miss Frances R. Grant, Vice- President of the Roerich Museum, New York City: "About Mrs. Ford there was this joy of devotion, and I must believe that though duty pleases God, it is joy that best gladdens Him, and it is the joyous devotee that is closest to His heart." Mr. H. T. Mason of
the All Nations Club: "When we speak of the saints I think she was the reincarnation of all of them." Mr. D. A. Mott, leader of the Vegetarian Society: "She belonged to everybody. We never thought of her with a family and children; the human race was her family . . . Some day . . . the truth of her statements will be recognized, and also her greatness as a teacher." Mrs. Villa Faulk- ner Page, Founder-Leader of the Fellowship Life More Abundant: "We have listened with hearts deeply moved to the words spoken of one whom we all so dearly love; not loved . . . but lov e" Dr. C. G. Pease, President of the Non-Smokers League: "Let us follow in her footsteps." Mr. Aldo Ran- degger, noted composer, played his "The Apotheosis of the Soul" in her memory. Baha'i speakers included Mr. James F. Mor- ton, former President of the American Es- peranto Society, who said: "She opened the eyes of many of us to visions that otherwise we could not have had. In the Esperanto Movement she was a tower of strength." Mrs. Annie Romer: "The prayers . . . which she offered ... on behalf of others filled many hours. She said we did not ask enough of the bounty of God." Mr. afa Kinney: "For years upon years we worked shoulder to shoulder, like two horses at the plough; ploughing God's field that His plants might grow there . . ." Madame 'Ali-Kuli Khan, chairman of the gathering: "Mrs. Ford's friends all know how clear and sure were her faith and her spiritual mission." 'Ali-Kuli Khan: "A saying of Goethe's is paraphrased thus: 'To live in a great idea is to think as possible, things that seem impossible. So is the case with a great character; when both the great idea and the great character meet in the same person, things appear which fill the world with wonders for thousands of years' "; he then read the following from a letter of Shoghi EfFendi regarding Mrs. Ford: "Her unique and outstanding gifts enabled her to promote effectively the best interests of the Faith in its new-born and divinely- conceived institutions. I will pray for her soul from the depths of my heart. Her serv- ices will always be remembered and extolled."
1 There was given also, several days alter, a beau- tiful musicale, by Miss Rata Present, of Buffalo, in loving tribute to Mrs. Ford.
IN MEMORIAM
543
Elmore Eugene Duckett.
ELMORE EUGENE DUCKETT BY WILLARD P. HATCH
"Verily, thy Lord is the All-Knowing, His authority embraceth all things, rest thou as- sured in the gracious favor of thy Lord. The eye of His loving-kindness shall ever- lastingly be directed towards thee." "Gleanings From The Writings of Baha'- u'llah."
"We work and pray for the Unity of Man- kind, that all the races of the earth may become one race, all the countries one coun- try, and that all hearts may beat as one heart, working together for perfect Unity and Brotherhood." 'Abdu'1-Baha, in "The One- ness of Mankind."
Mr. Elmore Eugene Duckett was thirty- nine years old when he passed away on Janu- ary 1, 1937. He possessed a "remarkable spiritual insight."
'Abdu'1-Baha, the great Exemplar of the
Baha'i World Religion, in addressing an au- dience gathered together at Hull House, in Chicago, on April 30, 1912, said in part:
"One of the important questions which affect the unity and solidarity of human- kind is the fellowship and equality of the white and colored races. . . .
"In this country, the United States of America, patriotism is common to both races; all have equal rights in citizenship, speak one language, receive the blessings of the same civilization, and follow the precepts of the same religion. . . . the one point of distinction is that of color. . . . God is not pleased with, neither should any reasonable or intelligent man be willing to recognize, inequality in the races because of this dis- tinction. . . . His Holiness BahaVllah has proclaimed the oneness of the world of hu- manity."
Elmore Duckett did not find it difficult, as a Baha'i, to become free from racial ani- mosity. A "remarkable spiritual insight,"
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THE&BAHA'f WORLD
however, was not the only gift he possessed. All of his life he worked hard with the strength that was his. To a casual observer, Elmore was, in a happy way, one of those classified as belonging to Labor; but he showed how different the Baha'i conception of Labor is, by taking part in "no rebellious demands," and by being completely free from any deep-seated feeling of animosity against capitalists.
Concerning a phase of Labor problems, 'Abdu'1-Baha writes, expressing the Baha'i attitude:
". . . . Rules and laws should be estab- lished to regulate the excessive fortunes of certain private individuals, and limit the misery of millions of the poor masses How- ever, absolute equality is just as impossible, for absolute equality in fortunes, honors, commerce, agriculture, industry would end in want of comfort, in discouragement. . . . It is therefore preferable for moderation to do its work. The main point is by means of laws and regulations to hinder the constitu- tion of the excessive fortunes of certain in- dividuals and to protect the essential needs of the masses. . . . The owner of the factory will no longer put aside daily a treasure which he has absolutely no need of (without taking into consideration that, if the fortune is dis- proportionate, the capitalist succumbs under a formidable burden, and gets into great difficulties and troubles; the administration of an excessive fortune is very difficult and exhausts man's natural strength), and the workmen and artisans will no longer be in the greatest misery and -want, they will no longer be submitted to the worst privations at the end of their life.
"As now man is not forced by the Govern- ment, if by the natural tendency of his good heart, with the great^t spirituality he goes to this expense for the poor, this will be a thing very much praised, approved and pleas- ing." ' \
Elmore Duckett was fully aware of 'Abd- u'1-Baha's words yet was he aware that one man alone, except He be a Christ or Baha'u- 'llah, could not bring about the change of conditions mentioned therein. Therefore he put his affair^ in the hands of God, and as one of the great body of workmen in a Jwge factory, labored in the Baha'i spirit to
such an extent that he was publicly awarded a badge of hofcor before his follow-workmen, by those at the head of the factory, for over ten years of commendable service. He took this award for el&ctly what it was worth, for he kneW that, if such action was not based upon the knowledge and love of God, then it was most likely an inexpensive way of trying to keep the men satisfied; but he evidenced forbearance and patience, as Ba- ha'i s are taught to do.
True it is that the length of one's days, as has been pointed out by the Divine Ex- emplar, is not important; to bear fruit in one's life is what counts. Elmore Duckett, in his relatively short life, was a tree that bore a quantity of fruit.
Elmore was born in Cripple Creek, Colo- rado, November 17, 1898. His family moved to Denver, Colorado, when he was ten years of age. Thereafter they traveled to Arizona, and it was in Bisbee, in 1915, that Elmore's cousin, who was to become his wife three years later, convinced him of the truth of the Baha'i Faith. This she did, aided by her mother.
Of- this period Elmore Duckett's widow writes: "He (Elmore) became a wonderful Baha'i in a very short time as he had never taken any interest in any religious faith, he was free from all dogmas and creeds. . . . He studied Spanish and became very pro- ficient, with the thought in mind of going to Old Mexico to work and teach the Cause. In his study of the Spanish language, he met many people in High School, and the private night classes, who were entertained in our home, and given the Baha'i Message. . . . We were married in Houston, Texas, June 5, 1918. We moved to Los Angeles May , 1 9 2 2 , where Kenneth (their only child) was born August 17, 1922."
Unity was the one thing Elmore loved most and he had a quiet and unobtrusive na- ture which attracted many friends to him. He lived in Monrovia, California, suburb of Los Angeles, at the time of his passing away. The Monrovia paper carried a notice of his death, and, among other things, wrote: "Mr. Duckett was chairman of the Spiritual As- sembly of the Bah'is of Los Angeles and had been a member of the Community of the Baha'is of that city for many years.
IN MEMORIAL
545
His entire time, other than what was neces- sary for the maintenance of *the material needs of his family, was devoted to the promulgation of the oneness of humanity and he 'consorted with all people with love and fragrance.' He believed in the funda- mental oneness of religion and prayed con- stantly for 'the most great peace/ that has been visioned by the Prophets and poets of the past, and which surely must be the con- summation of the evolution of man on this plane."
When Elmore Duckett's final illness over- took him, he firmly believed that it was be- cause of the fumes he was forced to breathe daily in the prosecution of his work. He be- lieved that the inflammation of his heart and the lining of his lungs was an inevitable result of the conditions surrounding his labor, a result that was hidden from him until it was too late to do anything about it. His unusual physical strength gave way slowly, after he was obliged to stop work, before the onslaught of this insidious inflam- mation. Before its fatal effect was clear to him, he planned, on recovery, never to return to the factory position he had previously held, which, as he expressed it, he thought would be suicide; but intended to take part in the effort to carry the Baha'i Faith to one of the few states where it was not already established. His wish was to move to Reno, Nevada.
These hopes of moving to Nevada gave way before the increasing encroachments of Elmore's illness. Finally he learned that, should he live, he would become a bed- ridden and helpless invalid. Having always been so strong physically, he could not bear to contemplate this thought. He did not think, perhaps, of the spiritual uses of suffer- ing, nor of the spiritual services he could render, even if ill. He preferred to die, and it was reported that he implored Baha'u'llah to release him into the next world. His prayer was granted.
To indicate something of the love Elmore had inspired in the hearts of his fellow- believers, as part of their love for God in the qualities they saw reflected, it is only neces- sary to write of the meeting of the Spiritual Assembly, of which he had been chairman, gathered together to discuss his funeral. It
was voted at the meeting that each member of the Assembly should mention one good quality of the deceased. The result was a moving compilation. Among the qualities mentioned were: "sincerity; sacrifice of time for the Cause; devotion to the Cause; thoughtfulness of others; a good Baha'i in the use of time; kindness, generosity to the Cause and to his friends; humility; his lack of fault-finding; a peace-maker."
At his expressed wish, Elmore was buried in the last grave remaining in the plot of ground where Thornton Chase, first Ameri- can Baha'i, is at rest, in Inglewood Ceme- tery, outside of Los Angeles, California.
On March 8, 1937, Shoghi Effendi sent the following message to Mrs. Finks, Secretary of the Spiritual Assembly of Los Angeles, Cali- fornia.
"Please convey to the relatives of the late Mr. Duckett the Guardian's sympathy and condolences on the occasion of the passing away of their beloved and esteemed friend. The services which he has rendered the Cause Shoghi Effendi deeply appreciates and he will specially pray for the progress of his soul in the Abha Kingdom."
COLONEL DR. IBRAHIM PIRUZBAKHT BY ZIKRULLAH KHADEM
Colonel Dr. Piruzbakht was the eldest son of the late Kazim Khan Amir Tuman, a dis- tinguished Commanding Officer of his time, very pious and devoted to his duty, belonging to the family of Caucasian refugees. The following is a brief description of this family.
One of the notorious events of the Qajar regime was the war breaking out between fran and Russia, in consequence of which some important provinces of Caucasia in Iran fell into the hand of the Russians. Groups of nobility, urged by patriotic feelings, left Caucasia for fran and were then called im- migrants. A number of them entered mili- tary services and others occupied high posi- tions. At this happy era of the reign of H. M. Rida Shah Pahlavi under whose care and wise policy marvellous progress has been made in the country, a number* of the Re- called immigrants are also numbered among the devoted and reliable officers and conv
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manding Officers of the Army. D/. Piruz- bakht was also of this f ran-loving family, born in fmrsm in the year 34 of the Baha'i era corresponding with the year 1878 of the Christian era. He carried on his studies in the Cossak house, in the Iranian College and in the Medical School from which he received his diploma in medicine.
Early in his youth, he married his cousin, Farah Angiz Khanum, but feeling the need of completing his studies he traveled to Russia, France and Belgium, getting his diploma in medicine, surgery and midwifery from the Liege School of the latter country in 1907, corresponding with the year 63 of the Baha'i era, and returning to his country in the same year, after 7 years of absence. It should also be mentioned that at Colonel Piruzbakht's time there were no means for one to educate himself in frn such as are available now-a- days and his special efforts in such lines were indicative of ability and love for education.
After his return from Europe Dr. Piruz- bakht was employed as physician in the Cos- saks* quarters. He later accompanied his father on a journey to Luristan and Adhir- bayjan and after staying in those provinces for some time he returned to Tihran where he spent the rest of his life. He attained the rank of Captain during his services in the Cossaks* Quarters.
The writer has been in frequent contact with this honorable Doctor since he began his service in the Gendarmerie Dept. (Road Guards Dept.) and the following is an ac- count of my personal knowledge of the de- ceased.
During the early formation of the Gendar- merie Dept. in Iran in the year 1914, Dr. Piruzbakht served as Vice-Director and later as Comptroller General and physician for a number of years and finally attained the rank of Major. After the dissolution of the Gendarmerie Dept. in 1918, he was appointed by the General Health Dept. as Head of the Sanitation Office at Karej, 42 kilometers from Tihran, where a quarantine was being maintained. In 1920, he was employed as Doctor to the Provincial Dept. of Finance, Public Domains and Alimentation of Tihrdn which was an important Government Dept. and he carried on this duty during the office of the American Advisors, Colonel Mc-
Cormack and Mr. Colnman. In 192J, he received appointment as Director of the Sepah Hospital (a military hospital) and during the last years of his life he served with the rank of Colonel as the Director of the Health Dept. of the Military Schools. He discharged his duty most faithfully and sincerely throughout the entire course of his services.
In the year 1914, Dr. Piruzbakht was serving as Vice-Director at the Gendarmerie Dept., having already completed his studies in medicine. He began to investigate the Baha'i religion. His official position, as well as his family situation, were such as did not allow him to have any contact with the Baha'i folk, owing to adverse religious feelings in Iran which threatened to put him and a number of Baha'is in grave difficulties. Therefore religious conversations were confined to the Doctor and myself for several months. He was meanwhile given a number of Baha'i books which he studied very carefully and it was not long before this holy being became a believer and he bought many volumes of Baha'i books which were available at that time. He was so inspired and inflamed by the Baha'i books and tablets that, disregard- ing his official position and personal restraint, he expressed his enthusiastic willingness to meet the believers. The first meeting took place in the house of the late Mirza Azizollah Vargha, one of the devoted servants of the Cause and a distinguished believer; and the late Semandar Qazvini and Mirza 'AH Akbar Rafsanjani two well-known teachers of the Cause were present at this little reception. In the course of the discussions he displayed such a spiritual zeal and depth of knowledge of intellectual matters that he was heartily admired by all those present. After that meeting he recklessly maintained contact with the Baha'i groups and individuals and his admirable character and faith earned him such love and endearment in the Baha'i com- munity that he was appointed, in 1919, as member of the Spiritual Assembly of Tihran and also as Chief of the Tarbiyat School for Boys. Dr. Piruzbakht meanwhile undertook to pay the tuition for some poor pupils.
After his conversion, Dr. Piruzbakht kept in contact with the members of his family attempting to convert them to the Faith. He
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547
did convert a number of them and some of the rest became friendly to the Cause. Mean- while, notwithstanding his busy time, he managed to have talks with some of the men of high position and even with the Swedish Officers in the Gendarmerie, giving them books and tablets to read and acquainting them with the importance of the Baha'i Cause and the great material and moral bene- fits which the principles of the Cause ren- dered to the country of Iran and to the world. The deceased, being so keen in serving the Cause, was always chosen as a member of important Baha'i Com- mittees in Tihran where he permanent- ly stayed after embracing the Cause. This year he was a member of both the Teaching and the East and West Commit- tees.
Three Tablets from 'Abdu'1-Baha and two letters from the Guardian, all showing his ideal position and conferring on him his- torical honors, have been issued.
As was stated above, this admirable soul spent his dear time in fran and abroad in the field of education. During his hours of leisure from official duty, he held a private dispensary at his house which he used not for personal interest but for serving the poor and promoting the Cause. He paid medical visits to friends and strangers, usually without re- ceiving fees. He was so kind to all classes of people without distinction of faith, that even some of the Muslim religious authori- ties, while knowing him to be a Baha'i, re- ferred to him because of their confidence in his good faith and right conduct. Men of various creeds often called at the Doctor's dispensary and when he was through with his patients he had a friendly meeting with the visitors.
After a serious illness, Dr. Piruzbakht's noble life ended at the age of 5 9 on Saturday the 5th of Shahr of the Baha'i year 93 cor- responding with January 23, 1937. A num- ber of his non-Bahd'i relatives insisted on burial in a Moslem grave, but thanks to the admirable courage and efforts of his daughter, Miss Furughu'z-Zamdn, a graduate of mid- wifery from the French Faculty of Medicine in Beirut, the deceased was taken to Gulastdn Javad, the Bah4'i cemetery. Hundreds of officers including Commanding Officers and
senior officers of the Army, with a large crowd of Baha'is and non-Baha'is were pres 4 - ent at the funeral. They followed* the bier afoot some distance up the street and then drove their cars to the cemetery. The funeral service was carried through in the most honorable manner worthy of the position of a devoted Colonel and a learned Doctor.
A memorial service in his name was held at the house of the deceased for several days, in the course of which thousands of people came to condole with the members of his family and to take part in the ceremony of chanting prayers and reading tablets. All felt as if they really had lost a dear relative or friend.
Let us pray that the surviving members of his family will all follow his example in serving the Cause and attaining the high spiritual position he attained.
MIRZA MUHAMMAD KAZIM-PUR
Mirza Muhammad Kazim-Pur was the son of Haji Muhammad Kazim-i-Shirazi, a de- vout Muslim business-man, widely known for his charitable activities, who had left Shiraz and settled in Yazd in the year 1236 (Persian date, ca. 1857). With his three brothers, Ahmad, 'Abdu'llah and 'Ali-Akbar, Mirza Muhammad became a Baha'i during the lifetime of Baha'u'llah, and like them was an active servant of the Faith.
In 1281 the people of Yazd rose against the Baha'is, plundered the home of 'Abdu- 'llah and put him to death. The remaining three brothers were spared, Muhammad and 'Ali-Akbar being in Shahrud on business, and Ahmad in 'Ishq4bad.
Following the Yazd upheaval, the family of Mirzd Muhammad moved to Shahrud; some years later, Mirza Muhammad, 'Ali- Akbar and their households left for 'Ishqa- bad, and during this journey, were blessed with a visit to 'Abdu'1-Baha in 1289. Re- turning to 'Ishq&bad, Mirza Muhammad some years later went back to Shdhrud, where he engaged in business activities and service to the Cause. He was so energetic in spreading the Faith that he provoked the anger of the townspeople, who, incited by
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THE BAHA'i WORLD
Mirza Muhammad Kazim-Pur.
the mujtahid Shaykh- Ahmad, rose against all the Baha'is of Shahrud.
For four years, he and his family were sub- jected to daily persecution, and finally in 1298 a crisis was reached, when, by order of the same mujtahid, a mob of some 4,000 people, armed with sticks, stones and knives, broke into his house to kill him and his two sons, 'Abdu'l-Husayn Kazim-Pur-i-Amri, and 'Abbas. They seized Muhammad and his elder son 'Abdu'l-Husayn, and after beat- ing them and subjecting them to extreme torture, threw them into the streets for dead.
Mirza Muhammad and his son survived, were treated by two doctors for about a month and left for Tihran. Here Mirza Muhammad continued in his devoted services to the Faith. In 1309 he and his wife Sakinih-Banu visited the Guardian in Haifa. On Wednesday the 22nd of Dayman 1316 (1937) he passed away suddenly at his place of business; he was seventy-three years of age.
DR. Y. S. TSAO
The sad news has reached me from Shang- hai that our beloved Chinese brother, Dr. Y. S. Tsao, died suddenly in his car on the way to his home, on February 8, at 4:30 p. m. Our brother, Mr. M. H. A. Ouskouli, writes me that Dr. Tsao had not been sick and also he asked me to write the BAHA'I MAGAZINE and ask if Dr. Tsao's picture could be pub- lished with a short article.
The work which Dr. Tsao has done for the Cause of God in China is an everlasting monument. It was he who translated Essle- mont's book into Chinese. He was working on the translation of "Some Answered Ques- tions." About a month ago, his helper, Mr. Tang, died and so there was a setback and now Dr. Tsao has flown to the Kingdom of BahaVllah, as Mr. Ouskouli writes me.
Dr. Tsao first heard of the Baha'i Faith through Martha Root when he was the Presi- dent of Tsing Hua College, the Boxer In-
IN MEMORIAM
549
Dr. Muhammad Bashir of Alexandria, Egypt.
dcmnity College. Martha bravely went out to the College without any previous intro- duction, but was received most kindly by Dr. Tsao and his wife, who is Swedish by birth, but American naturalized. After- wards Dr. and Mrs. Tsao entertained us in their home and invited me to speak in the Auditorium of the College on the Baha'i Faith to the whole student body, and a sec- ond time he called a meeting for any students who might be interested to meet and talk with us.
After eight years of service at Tsing Hua College, Peiping, Dr. and Mrs. Tsao moved to Shanghai, where they have lived since, and where they have formed the bond with the Iranian Baha'is who also live in Shanghai. Dr. Tsao was educated at Yale University and also studied at Harvard.
May the Baha'is pray for this wonderful soul who has so suddenly left us, and also for his devoted wife who must now carry on alone.
In His love and service,
AGNES B. ALEXANDER. Tokyo, February 17, 1937.
DR. MUHAMMAD BASHIR
Baha'is and non-Baha'is throughout Egypt still mourn the unexpected death on De- cember 21, 1936, of a leading pioneer and -philanthropist, Dr. Muhammad Bashir of Alexandria, former chairman of the National Spiritual Assembly of this country.
Son of a distinguished early believer, the late Ibrahim Efrendi 'All, Dr. Bashir was born at Port Said November 30, 1891. Re- ceiving his primary education in Port Said, he graduated from high school in the Syrian Anglican College of Haifa and in August, 1909, proceeded to the United States with Dr. Zia Bagdad! , arriving in New York on September 14 of that year. In 1913 he com- pleted his medical course at Valparaiso Col- lege.
The following quotations are from the diary of the late doctor: "In May, 1911, I left for Chicago to attend the Annual Con- vention ... I saw a great number of friends in attendance, and had the pleasure of ac- companying Mrs. True and a group of Baha'is to the grounds of the Mashriqu'l- Adhkar. I had the honor of meeting 'Abd- u'l-Baha on September 3, 1912, at the house
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Miss Malakat Nushugati of Port Said, Egypt.
of Mrs. True. The Master received me with His lordly kindness and love, saying, 'Your father is a blessed father, and God willing, you shall be a blessed son; God willing, you shall be the herald of the Glad-tidings of God/ "
It was during that critical period of some nine years ago, when the Baha'is resolved to approach the Government with a view to clarifying their position in Egypt, that Dr. Basjbir was chairman of the National Spirit- ual Assembly, and his courage strengthened and inspired every believer. He did much to promote the Annual Conventions and to con- solidate the Administrative Order. His serv- ices to the Cause in Egypt can never be forgotten.
Miss MALAKAT NUSHUGAT!
A recent event, though outwardly sad, served to signalize the severing of one of the last links of the chain of ancient fetters of
Islam, and marked a marvellous achievement in freeing Baha'is from its outworn dogmas. The passing away of Miss Malakat Nushu- gati, daughter of Mahmud Effendi Nushu- gati, a distinguished Baha'i of Port Said, on September the 17th, 1937, crowned the Faith of Baha'u'llah with a fresh triumph. En- couraged by the father of the deceased the Spiritual Assembly of Port Said resolved to perform, for the first time, the funeral cere- mony according to purely Baha'i rites. This firm resolution was met with bitter opposi- tion on the part of Miss Nushiigati's non- Baha'i relatives. These relatives not only in- sisted that the funeral be held according to Muslim rites, but threatened the Baha'is that unless they yielded to their request, they would seize the body by force and create a public disturbance. When they saw that the Baha'is remained inflexible in their resolve to perform a purely Baha'i ceremony, they pleaded that at least the body should be car- ried to the Mosque and there the Muslim
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551
prayers be read, but the Baha'is courageously persisted in their plan.
A letter was sent by the Spiritual Assem- bly to the Commandant of Police, informing him of the situation. The funeral at 4 o'clock proceeded to the burial place; in the front marched a band playing suitable music and followed by the girls of the American School, dressed in white and carrying bou- quets of roses. The body was borne for about a half mile by loving Baha'i friends, the coffin was draped in pink and decorated with flowers. The police, as a result of the much-appreciated action of the authorities, joined the procession, forming a guard of
honor and extending every courtesy to the dead. Crowds had gathered along the way to witness this first Baha'i funeral. The body was then placed in a car and, followed by ten automobiles, proceeded to the cemetery. At the grave Baha'i burial tablets were chanted and as a considerable number of non-Baha'is were present, it was noted with what keen interest they followed the service. The same evening Baha'is as well as large numbers of Muslims, Christians and Jews at- tended the meeting in -the Baha'i Hall and offered their condolences and sympathy. During the whole occasion only the Baha'i tablets were chanted.
APRIL, 1936 APRIL, 1938 IN MEMORIAM
Death proffereth unto every confident be- liever the cup that is life indeed. It be- stoweth joy, and is the bearer of gladness. It conferreth the gift of everlasing life. BAHA'U'LLAH.
Mrs. Kate Burke, Chicago.
Mrs. Carolyn Harbin, Miami Beach, Florida.
Mr. Maurice Cohen, New Haven, Conn.
Mrs. E. B. Bullock, San Francisco, Cali- fornia.
Mrs. Louise Herman, Columbus, Ohio.
Mrs. Anna Steinmetz, Minneapolis, Minn.
Dr. Edwin Karl Fisher, Los Angeles, Calif.
Mrs. Elizabeth McGwan, Buffalo, N. Y.
Mrs. Rosa Harmon, Kenosha, Wis.
Mrs. Dora Dunbar Maule, McMinville, Oregon.
Mr. Myron Potter, Cleveland, Ohio.
Mrs. Edyth Blindt Bloom, Burlington, Iowa.
Mrs. Helen Bell, Cleveland, Ohio.
Miss Helen Clevenger, New York.
Mrs. Gertrude Harris, New York.
Mr. Irving Johnson, Chicago.
Mr. Charles N. Dible, Los Angeles, Calif. (Not reported at the time of his passing, September, 1934.)
Mrs. Gertrude Anderson, Chicago, 111.
Mr. Jacob Schmit, St. Paul, Minn.
Miss Jessie Bush, Newark, New Jersey.
Miss Elizabeth Chandler, Ithaca, New York.
Mrs. Elizabeth Hurlbut, San Francisco, California.
Miss Lillie Kendall, Aptos, California.
Mr. S. A. Roberts, Kelvin, Arizona.
Mrs. Frances Carre, Mariposa, California.
Dr. Albert Johnston, Montreal, Quebec, Canada.
Mrs. Evelyn Moore, Cambridge, Massa- chusetts.
Miss Antoinette Sealts, Lima, Ohio.
Mr. William Z. Ralph, Portland, Oregon.
Miss A. R. Phipps, Oriskany, N. Y.
Mrs. Cunningham, Montreal, Quebec, Canada.
Mrs. A. B. Spear, Los Angeles, Calif.
Mrs. Phoebe R. Nelson, Chicago, 111.
Mrs. Elizabeth R. Wilkinson, Brookline, Mass.
Mr. Elmore E. Duckett, Los Angeles, Calif.
Mr. Worsley G. Hambrough, San Diego, Calif.
Mr. Claude Warren, Binghamton, N. Y.
Mrs. Laurie C. Wilhelm, West Englewood, New Jersey.
Mr. Samuel Hadsell, Phoenix, Arizona.
Mrs. Muriel Rucker, Toronto, Canada.
Mrs. Mary Arch, Washington, D. C
Mrs. Edward Ruppers, Phoenix, Arizona.
Mrs. Daisy G. Fry, Visalia, Calif.
Miss Avis Morris, San Francisco, Calif.
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THE BAHA'f WORLD
Mr. Paul K. Dealy, Fairhope, Alabama.
Mr. T. C. Gunning-Davis, Chicago, 111.
Mr. Charles Parker', Hales Corners, Wise.
Mrs. Rose Henderson, Toronto, Canada.
Mrs. Mae Stone, Topeka, Kansas.
Mrs. Mary Hanford Ford, Toledo, Ohio.
Mr. Worsley G. Hambrough, San Diego, Calif.
Mr. Claude Warren, Binghamton, N. Y.
Mr. Charles Edsall, Montclair, N. J.
Mrs. Addie L. Cole, Los Angeles, Calif.
Mrs. Cecile Hill, Toledo, Ohio.
Mrs. Mary D. Culver, Eliot, Maine.
Mrs. E. L. Cavanee, Urbana, 111.
Mrs. Flora P. Stone, Urbana, 111.
Dr. Zia M. Bagdadi, Augusta, Ga.
Miss Harriet Williams, Boston, Mass.
Miss Mary Ruth Nitsche, Muskegon, Mich.
Miss Bertha L. Lackey, Worcester, Mass.
Mrs. Carrie Timleck, Geneva, N. Y.
Mr. Lloyd C. Hawley, San Francisco, fcalif.
Miss Esther Davis, La Jolla, Calif.
Mr. Alfred E. Lunt, Beverly, Mass.
Mrs. Lucy A. Northrop, Oakland, Calif.
Mrs. Abbie Campbell, Los Angeles, Calif.
Mr. Cecil Carmody, New York.
Dr. Hettie West, Los Angeles, Calif.
Mrs. Laura L. Drum, Washington, D. C.
Mrs. Elizabeth Stein, Lima, Ohio.
Mr. J. B. Gordon Hall, Fernandina, Fla.
Mr. James Coe (former member of Racine Baha'i community).
Mrs. Mary A. Meredith, Buffalo, N. Y.
Mrs. Margaret Lyons, Colorado Springs, Col.
Mr. Dudley J. Stevison, Chicago, 111.
Mr. Gordon Hall, Fernandina, Fla.
Mr. Howard Fenton, Akron, Ohio.
Mrs. Andrew Fleming, Brooklyn, N. Y.
Mrs. Cordie C. Cline, Yuba City, Calif.
Mrs. Mabel Nickerson, Chicago, 111.
Some notable Iranian believers who passed away during 1936-37.
Zaynu'l-'Abidin Abrari, Yazd.
Qabil Abadi'i, Abadih.
Muhammad-Husayn Ulfat, Tihran.
Muhammad-Natiq.
Hasan Fu'adi, Tihran.
Mihdi-Quli Mirza Mawzun, Hamadan.