The baha’i world

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(Kenosha, Wis.) 



1. To prove that diversity of characteristics in individuals is essential for the unity of mankind; that uniformity is not, and cannot be, 

such a requisite.  

2. To show how unity in diversity may be brought about.  


“Wisdom of ‘Abdu’l-Bahá,” pp. 17, 


45, 75, 


“Gleanings from the Writings of Bahá’u’lláh,” pp. 187, 


215, 218, 260, 286, 


331, 333.  

“Security for a Failing 

World,” by Stan- wood Cobb, pp. 132-140.  

“Bahá’u’lláh and the New Era,” by 



Esslemont, pp. 


“The Promulgation of Universal Peace,” Vol. I, pp. 2, 13, 16, 34, 


185-186, 202-203, 223-229.  

“The Promulgation of Universal Peace,” Vol. II, pp. 291, 315.  

“The Modern Social Religion,” Part III, by Horace Holley.  

“A World Community,” by 


H. Randall (World Unity Library), pp. 70-76.  

“Letter to the Central Organization for a Durable Peace,” by ‘Abdu’l Baha, p. 10.  

“The Oneness of Mankind,” Compilation. 


“Unity through Love”—a talk by Howard MacNutt.  

“World Order Magazine,” November,  

1936, “Unity of Thought.”  

“World Order Magazine,” August, 1937, “Unity,” by Benjamin Schreibman.  

“World Order Magazine,” October, 1937, “Citizen of the World.”  


Show first that although men differ in characteristics they have one Source, one Goal; viz., one Creator. Show how men’s attributes 

are like the facets of jewels, some polished, some not. By allegories such as those used by ‘Abdu’l-Baha (the army, the garden, the 

musical chords) strive to point out that diversity of function is necessary and pleasing. Consider a baseball team. Point out as dynamic 

proofs the amalgamation in the United States, and in the Bahá’i Cause. Finally, show that universal love, made possible by the 

Manifestation, who brings the power of the Holy Spirit, is the only sure means of bringing about unity in diversity.  


1. What are the great differences between unity and uniformity?  

2. Is unity or uniformity more reason- 






able to consider as a goal for humanity? Why?  

3. What has been the attitude of philosophers towards unity? (Mention plans for unity made by some philosophers.)  

4. Can a whole be realized without all its parts? Remembering that a unity is a whole, give some concrete and some abstract proofs for 

your conclusion.  

5. How are opposites complementary?  


What is universal love?  


1. To show that the disorder of our present-day society can be changed into World Order only by accepting the plan of Bahá’u’lláh, 

which is fundamentally a spiritual plan.  

2. To characterize this new World Order as 


has been described for us by Bahâ’u’lláh, ‘Abdu’l-Bahá, and Shoghi Effendi.  

3. To point out the important role of Bahá’i Youth in helping to usher in this new World Order.  


“Goal of a New World Order,” by Shoghi Effendi, pp. 15-25.  

“Unfoldment of World Civilization,” by Shoghi Effendi, pp. 42-46.  

“World Order Magazine,” “The World Crisis” (in three parts) by Mountfort Mills  

—February, March, and April, 1938.  

“Stepping Stones to a New World Order” (in three parts) by Edna Eastman—June, July, August, 1938.  

“Signs of the Times,” by Bertha Hyde Kirkpatrick.  

“Security for a Failing World,” by Stan- wood Cobb, Chapters 7, 8, 10, 11, 12, 14, 15, and 17.  

“Bahã’u’lláh and the New Era,” by 


E. Esslemont, Chapters 5, 8, 9, and 10.  

“Bahá’i Youth Magazine,” “Pioneering Role of Bahá’i Youth,” by Teresita E. Ryan  

—March, 1937.  

“What the Bahá’i Faith Means to the 


7. How is universal love to be brought about?  

8. How are universal love and justice linked so closely together?  

9. Is diversity the cause of warfare, or is misunderstanding?  

10. Is not every true religion founded to bring about unity in diversity?  

11. Is lack of unity worthy of the station of man?  

12. How does prejudice combat unity?  

Youth of Today,” by Mae Graves—June, 1937.  

“Youth,” by Foad Rushdy—June, 1938.  

“World Order—Not Utopia,” by Wilf rid Barton—February, 1938.  

Encyclopedia Britannica.  

New International Encyclopedia.  


Last three books for articles on Communism, Fascism, etc.  


The modern world is characterized by disorder in the economic, political, social, and religious realms. This state of disorder is 

wrecking human lives. Disillusionment, despair, hopelessness, discouragement, disappointment, crime, poverty, sickness, and 

unemployment are widespread. Everyone is suffering to a greater or lesser degree.  

A solution is needed. Somehow we must find a way out. The success of methods being tried at present is negligible.  

Bahã’is turn to Bahá’u’lláh, who has brought us a spiritual solution for the world’s problems. The BahI’is believe no other solution 

will work. The laws of love, of kindness, of forgiveness, of devotion to God and His Prophets, and of the oneness of mankind must 

again be lived, and woven into the warp and woof of our social, economic, and political patterns. Thus the new World Order will have 

a spiritual basis. Only on this foundation can a new World Order be built.  

Some characteristics of the World Order 




(Bryn Mawr, Pa.) 






of which Bahã’u’llah is the motivating force:  

a) Economic justice  

b) Universal education  

c) World peace  

d) A world state  

e) An international tribunal  

f) Universal language  

g) Religious unity  

Today we see a tendency in the direction of all these steps. Bahá’u’llah’s plan is beginning already to take effect in the 

world. It is not an imaginary, unattainable Utopia.  

Bahá’i youth today have a tremendous challenge, for ours is the task of helping to usher in this new World Order of 

Bahá’u’llah. We must show courage, faith, zeal, sacrifice, and reverance to accomplish our goal. 



1. Show how and why methods being tried at present have failed to solve the world’s problems.  

2. Stress the need for the spiritualization of human relationships. Man needs to find again spiritual values in living. 

Bahá’u’llah is the door to this new way of life, which will lead to new social relationships characterized by 

cooperation, confidence, goodwill, kindness, sympathy, understanding, generosity, and graciousness.  

3. Paint a vivid picture of the new World Order of Bahá’u’llah. Show how it will bring a better and richer life to all 


4. Stress that this is not an imaginary Utopia. We see many signs about us today of the future order. 



Joy IvERS0N  

(Urbana, Illinois) 



To show the tremendous influence toward unifying nations this latest Manifestation of God has had upon the world in the past, and 

will have to an even greater degree in the future.  


“The Bahá’i Proofs,” by Mirzá AbulFazl, pp. 35-113.  

“Bahá’u’llah and the New Era,” by 


E. ESslemont, pp. 1-85—Chapters I, II, III, IV.  

“The Wisdom of ‘Abdu’l-Bahá,” pp. 30- 34 “The Universal Love.”  

“World Order Magazine,” January, 1938, pp. 381-385.  

“World Order Magazine,” March, 1938, pp. 461-464.  


Show the relation of the title to the subject matter by explaining that in 1844, the year of the Báb’s declaration and ‘Abdu’lBahá’s 

birth, the first message ever sent by telegraph was the words “What hath God wrought?” and at that time there was an 


answer to the question forming Slowly in the far East. There was being brought to mankind a renewal of the Divine Teachings. For 

while we in the West were marveling at the huge strides civilization was making in a material way, much greater advancement in the 

way of spiritual rebirth was being felt in the Orient. Review the history of the Movement, touching with especial emphasis on the 

conditions of the people and the country before the influence of the Báb and Bahã’u’lláh was felt and the profound, almost 

instantaneous effect Their influence had upon individuals, and Their relationship to all mankind. This might be the keynote of the talk: 

This latest Manifestation of God is creating in the hearts of men a universal love for humanity.  


1. The beauty of the Bahá’i conception of universal love as exemplified by the three Central Figures of the Cause.  

2. The actual practicabihty of this love even in our materialistic Western world.  

3. The basis of love is found in understanding. 







To show how the Bahá’i Teachings unify all religions by recognizing existing diversities as man-made differences of form and 

procedure, and discarding dogma for reality.  


“Goal of the New World Order,” by Shoghi Effendi, p. 19. “Seven Lights of Unity,” p. 22, “The Principle of Oneness.”  

“Bahá’u’llah and the New Era,” by 


E. Esslemont, Chapter VIII.  

“Prayers and Meditations by Bahá’u’lláh,” pp. 315, 

50—51, 57.  

“Will and Testament of ‘Abdu’l-Bahá,” pp. 


“Gleanings from the Writings of Bahã’u’llah,” pp. 

5 3-56, 59.  


1. To point out the decline of religions, resulting in moral and social decay.  

2. To show what the Bahá’I Faith has to 






“Readers Digest,” July, 1938, pp. 1-3, 


28-3 1.  

“Readers Digest,” February, 1938, p. 73.  

“Readers Digest,” May, 1938, pp. 120- 121, 126-128.  

“Security for a Failing World,” by Stan- wood Cobb, Chapters VI, XV.  

“The Unfoldment of World Civilization,” by Shoghi Effendi, pp. 10, 20-3 0.  

“The Goal of a New World Order,” by Shoghi Effendi, pp. 10-12.  

“Bahá’i Youth Magazine”—”Nobility,” by Kenneth Christian—July, 1936.  

“World Order Magazine”—”Modern Tendencies in World Relgions,” by Nevin C. Harner—March, 1937.  

“World Order Magazine”—”The World 



Illustrate the physical unity of the modern world through science, and Stress the need for spiritual understanding and oneness, that 

mankind may become thoroughly integrated. Point out the necessity for a spiritual approach to the problem of human relations and 

how the Bahâ’i Faith solves this problem.  


1. The necessity for one religion.  

2. The common principles of the great religions of the world.  

3. The oneness of God, and the consequent oneness of His Manifestations.  

Crisis,” by Mountford Mills 


February, 1938.  

“World Order Magazine”—”Assurance,” by Dorothy Baker, December, 1936.  

“Foundations of World Unity,” by ‘Abdu’l-Bahi, pp. 28-33.  

“Bahá’u’lláh and the New Era,” Chapter IX, by 


E. Esslemont.  


Problem: Today 



immersed in 

iniquity and waywardness.  

Solution: In the teachings of Bahá’u’lláh is found that certainty of a future and regeneration of a social order, which alone can come 

from the power of the Word of God.  



Give concrete examples of 

the breaking down of religious institutions.  


Give examples of a decadent society.  

3. Using the Bahá’i principles as examples, explain why the Bahá’i has a breadth of vision surpassing all limited horizons.  

4. Reveal the privileges of a true Bahá’i. 






(Binghamton, N. Y.)  

“Hidden Words of Bahá’u’lláh,” p. 20, No. 68. 




(Hilisdale, Ill.) 







Meheran K. Jamshedi of Karachi, India, sends us the following article which is reprinted from the Karachi Daily 

Gazette of June 25, 1938 


Sadhu T. L. Vaswani gave an eloquent lecture on Wednesday evening in the Bahá’i Hall on The Bahd’I Faith and the 

Modern World. His presence as well as his speech created an atmosphere vibrant with love, understanding, sympathy 

and illumination. Mr. Hatim A. Alavi, Mayor of Karachi, occupied the chair. Bahá’i prayers in the Iranian language 

were chanted before and after the talk. The hall was filled, and every one listened to the address with rapt attention.  

“Why do I feel drawn to the Bahá’i Faith?” asked Sadhu Vaswani. “As a student of modern thought and modern life, I 

am drawn to this world-wide movement. There are five features of the Bahá’i Faith, the Bahi’i Teachings, which have 

great fascination for me. I shall very briefly refer to these five and so indicate the relation of the Bahá’i Faith to the 

modern world.  

“The Bahá’i Faith believes, as I believe, that the problem of the modern world is essentially a spiritual problem; purely 

political solutions are inadequate, inadequate, too, is the economic solution of the problem.  

“The second feature of the Bahá’i Faith which fascinates me is the ‘Brotherhood of Religions.’ The true Bahá’i 

believes that religions are not rivals. The world has suf fere 


much for there has been wrangling in the name of religion.  

“The harmony of Science and Religion! Here you have the third fascinating feature of the Bahá’i Faith. We live in a scientific age—an 

age which is developing more and more its reflective consciousness. And in this age when the power of thinking is growing, it will not 

do to offer to the world creeds and traditions which will not stand the test of reason. The modern world refuses to accept them.  

“The fourth feature of the Bahá’i Faith is: a NEW CIvsLTzATsoN, a BROTHERLY CIVILSZATION. That is what the whole world 

is crying for. The one piteous, urgent need today is a new brotherly civilization. The world is in ferment. There are processes of break-

up in Asia and in the West, and the longing is growing for a new brotherly civilization.  

“Emancipation and education of women is the fifth fascinating feature of the Bahã”s Faith. I recall the words of the great German 

poet, Goethe: ‘The woman-soul will lead us upward, on!’ Man has had this chance and man has bungled. Man has blundered. And 

look! Civilization lies broken and bleeding. Let women have a chance to remould civilization for woman has intuition, devotion, 

sacrifice, woman has the spirit of love.” 




(Written by Robert Koehi of Kenosha, Wisconsin for the anniversary of the martyrdom of the Báb)  

O thou Morning Star:  

What flaming beauty Thine,  

Intoxicating men like wine,  

To draw them from afar!  

O Messenger of God:  

How great the need for Thee,  

And yet, Thy worth, how few could see  

To walk where Thou has trod!  

O Forerunner of the Kingdom:  

What Spirit hath Thine eyes shown forth,  

That twenty thousands saw its worth,  

And followed Thee in martyrdom!  

O Prophet of the Lord:  

Who for Thy Cause Thyself preserved,  

But finishing, men’s laws observed,  

And died for their accord!  

O twofold Prince and Guide:  

Who mirrored forth Thy Lord,  

And gazed straight heavenward,  

And saw Bahá’u’lláh, ere Thou hadst died.  

O Reformer of this Day:  

What fiery accents used!  

What mighty laws infused  

In men who sleeping lay!  

O Primal Point:  

Thy mightiest Name adored—  

In which all Names are stored,  

Who did men’s souls anoint;  

We ask to learn of Thee  

How power flows to men  

From out God’s mighty Pen  

And makes them truly free. 














Alphabetical List of Authors  

Archduchess Anton of Austria Charles Baudouin  

President Eduard Benel  

Prof. Norman Bentwich, 

Hebrew University, Jerusalem  

Princess Marie Antoinette de Brogue 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, 

École des Hautes Etudes, Paris  

Rev. J. Tyssul Davis, B.A.  

Dr. Auguste Forel, 

University of Zurich  

Dr. Herbert Adams Gibbons  

Arthur Henderson  

Rt. Hon. M. R. Jayakas, Privy Councillor, London  

Dr. Henry H. Jessup, D.D.  

President David Starr Jordan  

Prof. Jowett, Oxford 


Prof. Dimitry Kazarov, 

University of Sofia  

Miss Helen Keller  

Prof. Dr. V. Lesny  

Harry Charles Lukach  

Dowager Queen Marie of Rumania  

Alfred V. Martin, 

Society for Ethical Culture, New York. 


President Masaryk of Czechoslovakia Dr. Rokuichiro Masujima, Do yen of Jurisprudence of Japan  

Mr. Renwick J. G. Millar  

Prof. Herbert A. Miller, Bryn Mawr College The Hon. Lilian Helen Montagu, J.P.,  


Arthur Moore  

Angela Morgan  

A. L. M. Nicolas  

Prof. Yone Noguchi  

Rev. Frederick W. Oakes  

H.R.H. Princess Olga of Jugoslavia  

Sir Flinders Petrie, Archeologist  

Prof. Raymond Frank Piper  

Prof. Bogdan Popovitch  

Charles H. Prisk  

Dr. Edmund Privat, University of Geneva  

Herbert Putnam, Congressional Library, Washington, D. C.  

Eugen Relgis  

Ernest Renan  

Prof. Dr. Jan Rypka  

Viscount Herbert Samuel, G.C.B., M.P.  

Emile Schreiber, Publicist  

Prof. Han Prasad Shastri, D.Litt.  

Col. Raja Jai Prithvi Bahadur Singh, Raja of Bajang (Nepal)  

Rev. Griffith J. Sparham  

Sir Ronald Storrs, N.V.C., M.G., C.B.E.  

Ex-Governor William Sulzer  

Shri Purohit Swami  

Leo Tolstoy  

Prof. Arminius Vambéry, Hungarian Academy of Pesth  

Sir Francis Younghusband, K.C.S.I., K.C.I.E. 


B-sr DOWAGER QUEEN MARIE OF RUMANIA Indeed a great light came to me with the message of Bahk’u’llkh and ‘Abdu’l-


1. It came as all great messages come at an  

I was deeply moved on reception of your hour of dire grief and inner conflict and dis letter tress, so the seed sank deeply. 








My youngest daughter finds also great strength and comfort in the teachings of the beloved masters.  

We pass on the message from month to month and all those we give it to see a light suddenly lighting before them and much that was 

obscure and perplexing becomes simple, luminous and full of hope as never before.  

That my open letter was balm to those suffering for the cause, is indeed a great happiness to me, and I take it as a sign that God 

accepted my humble tribute.  

The occasion given me to be able to express myself publicly, was also His Work— for indeed it was a chain of circumstances of 

which each link led me unwittingly one step further, till suddenly all was clear before my eyes and I understood why it had been.  

Thus does He lead us finally to our ultimate destiny.  

Some of those of my caste wonder at and disapprove my courage to step forward pronouncing words not habitual for Crowned Heads 

to pronounce, but I advance by an inner urge I cannot resist. With bowed head I recognize that I too am but an instrument in greater 

Hands and rejoice in the knowledge.  

Little by little the veil is lifting, grief tore it in two. And grief was also a step leading me ever nearer truth, therefore do I not cry out 

against grief!  

May you and those beneath your guidance be blessed and upheld by the sacred strength of those gone before you.  

A woman1 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’l-Bahá, prophet of love and 

kindness, and of his father the great teacher of international good-will and understanding—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, suspicions, 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 Bahá’u’lláh and his son ‘Abdu’l-Bahá have given us. They have not set it up aggressively, knowing 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 Bahá’u’lláh or ‘Abdu’l-Bahá 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 


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 Star, 

May 4, 1926.)  


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 vegetable world, and man. How clearly one sees 


‘Mi,s Martha L. Root .—Editor. 






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 lire 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, ‘Abdu’l-

Bah&, 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, 

decomposition sets in. Then comes what we call death.  

“This composition of atoms which constitutes the body or mortal element of any created being, is temporary. When the power of 

attraction which holds these atoms together 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 composed of many atoms, is of one indivisible 

substance and therefore eternal.  

“It is entirely out of the order of physical creation; it is immortal! The soul, being an invisible, indivisible substance, can suffer neither 

disintegration nor destruction. Therefore there is no reason for its coming to an end.  

“Consider the aim of creation: Is it possible 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 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’l-Bahá explain to us the soul 


the most convincing elucidation I know.  

(From the 

Toronto Daily Star, 

September 28, 1926.)  


At first we all conceive of God as something or somebody apart from ourselves. We think He is something or somebody definite, 

outside of us, whose quality, meaning and so-to-say “personality” we can grasp with our human, finite minds, and express in mere 


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 gentleman 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, Bahá’u’lláh, for man needs from time to time 

a voice upon earth to bring God to him, to sharpen the realization of the existence 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 Bulletin, 

Monday, September 27, 1926.)  


“Lately a great hope has come to me from one, ‘Abdu’l-Bahá. I have found in His and His Father, Bahã’u’llah’s 

Message of Faith all my yearning for real religion satisfied. If you ever hear of Bahá’is or of the Bahá’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 



“The Bahá’i teaching brings peace and understanding.  

“It is like a wide embrace gathering together 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 by their intolerance towards each 

other, I discovered in the Bahá’i teaching the real spirit of Christ so often denied and misunderstood:  

“Unity instead of strife, hope instead of condemnation, love instead of hate, and a great reassurance for all men.” 



“The Bahá’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.  


“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 searching for light, the Bahá’i Teachings offer a star which will lead them to deeper understanding, to 

assurance, peace and good will with all men.” 1936. 






Introduction to Myron H. Phelps’ 

‘Abbds Effendi, 

pages xi-xx; 1903 rev. 1912— I have often heard wonder expressed 


Christian ministers at the extraordinary success of Bábi 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 supported by all the resources of Western civilization, can only count its converts in Mubammadan 

lands by twos and threes, while  

Bábiism 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,” 

“imperial 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 manifest 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 Bábi 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’án and the prophetic function of Muhammad. The Christian missionary must begin by attacking, explicitly or by 

implication, both these beliefs; too often forgetting that if (as happens but rarely) he succeeds in destroying them, he destroys with 

them that recognition of former prophetic dispensations (including the Jewish and the Christian) which Muhammad and the Qur’án 

proclaim, and converts his Muslim antagonist not to Christianity, but to Skepticism or Atheism What, indeed, could be more illogical 

on the part of Christian missionaries to Muhammadan 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’án is a lying imposture, and, secondly, that it hears 

witness to the truth of Christ’s mission, as though any value attached to the testimony of one proved a liar! The Bábi (or Bahá’i) 

propagandist, on the other hand, admits that Muhammad was the prophet of God and that the Qur’án is the Word of God, denies 

nothing 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 complete sincerity of the Bábis, 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 towards mankind and 

especially towards their fellow believers, which constitutes their strongest claim on his attention.  


Introduction to Myron H. Phelps’ 

‘Abinis Effendi, 

pages xii-xiv— It was under the influence of this enthusiasm that I penned the 

introduction to my translation of the 

Traveller’s Narrative.  

This enthusiasm condoned, if not shared, by many kindly critics and reviewers, exposed me to a somewhat savage attack 


in the Oxford Magazine, an attack concluding with the assertion that my Introduction displayed “a personal attitude 

almost inconceivable 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 Báb 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 assistance 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 Bábi 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), in Persia now 

recognizes that the number and influence of the Bãbis in that country is immensely greater than it was fifteen years ago. 




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 

country 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 incomparable and 

immortal amidst her countrywomen. Had the Bãbi religion no other claim to greatness, this were sufficient—that it 

produced a heroine like Qurratu’l-’Ayn.  


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 conscious that the room was not untenanted. 


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