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| No. 325 | BAHA’I YEAR 114 | MARCH,1958 |
Message From the Hands of the Cause in the Holy Land to the Intercontinental Conference in Kampala[edit]
Beloved Friends:
In the shadow of the unexpected and soul-shattering sorrow which has so recently stricken the followers of Bahá’u’lláh through the passing of our much-loved Guardian, Shoghi Effendi, comes the opening of the first of the momentous Conferences planned by him to take place in the five continents of the globe.
With what joy our hearts looked forward to this day when we should be gathered together to render thanks to Bahá’u’lláh for His blessings durings the last five years—years which have witnessed the most phenomenal progress in the expansion of His Faith since the Declaration of the Báb, to exalt His station, and to praise the manifold evidences of His mysterious power. How our hearts hastened ahead of us to this spot where we knew the first of these mighty conferences would be convened and with what anticipation we looked forward to receiving the message which we knew our beloved Guardian would send to us on this occasion.
It is with sadness and deep humility that the Hands of the Cause in the Holy Land address to you these words. The ways of God have never been the ways of men. One thing we know, however, with profound assurance, and that is that no calamity has ever befallen this Faith that has not presaged a mighty victory. They martyred the Báb, Bahá’u’lláh was raised up. They persecuted and exiled Bahá’u’lláh, ‘Abdu’l-Bahál carried the banner of His Faith to the very heart of the western world, to which He journeyed in His old age, and to which He gave some of the fairest fruits of His mind. After the ascension of the beloved Master, the believers, bereft of their Father and their Refuge, found in Shoghi Effendi a mighty tree beneath whose boughs they took refuge, and which protected them for thirty-six years.
The Signal of a Far Greater Expansion
At this turning-point in history, which the beloved Guardian repeatedly pointed out to us would be fraught with calamity, we have received a blow the nature of which we never anticipated. We have every right to believe, however, that even such a blow as this will be the signal for a far greater expansion of our glorious Faith, and that the sacrifice of his precious life has endowed the Cause of God with a new strength to face the future, to surmount all tests, to lay more quickly and firmly than ever before the foundations of the Kingdom of Heaven on earth, that Kingdom prophesied since the days of Adam, and promised to men by their Heavenly Father.
Who can doubt that Shoghi Effendi will be viewed by
posterity as the true conqueror of Africa? Whoever
arose to serve that continent, whatever sign of action
he beheld on the part of individual, assembly, or community, attracted his glance and received a burning
intensity of interest, an outpouring of encouragement
and assistance characteristic of the brilliant mind and
wonderful nature with which Bahá’u’lláh had endowed
him. With what intense pride he viewed the achievements of the last seven years, beginning with the African work inaugurated by the National Spiritual Assembly of the British Isles—and continued in collaboration with the American, Persian, Indian, and ‘Iraqi National Assemblies, who were allotted specific tasks in
this vast continent and who worked for its spiritual
conquest in cooperation with the National Spiritual Assembly of Egypt and Sudan, the first National body
established on this continent in 1924 and representing
territories opened to the Faith during the lifetime of
Bahá’u’lláh Himself. With what love he watched over
its spiritual progress, blessing it even before the inception of the World Crusade through the appointment of
a Hand of the Cause, an institution he recently reinforced by raising three other African pioneers to this
high rank, one of whom has the distinction of being the
second Negro Hand in Bahá’í history. With what eagerness he followed the movement of the devoted and self-sacrificing pioneers, whether of African, American,
Asian, or European origin, as they spread out—torchbearers of the New Day—into every territory of a continent so long stigmatized as the “dark continent,” and
brought the ilumination of this glorious Faith to its
peoples. With what joy he announced to the Bahá’í
world on various occasions the progress on the African
front, the formation of four new regional national assemblies, one of which was the successor to the National Spiritual Assembly of the Bahá’ís of Egypt and
the Sudan, and of no less than one hundred and fifty[Page 2]
spiritual assemblies; the introduction
of the Faith into more than two hundred tribes, the translation of its
literature into more than seventy
languages, the purchase of numerous
Ḥaẓíratu’l-Quds and endowments
hath national and local; the swelling
of the number of believers to over
four thousand, three-fourths of whom
are Africans; and the increase in the
number of localities where Bahá’ís
reside to over six hundred.
Fourth Phase of the World Crusade
The holding of this historic Conference signalizes the opening of the fourth phase of the World Crusade, a phase which the beloved Guardian himself stated must be characterized by an unprecedented expansion In the vital process of individual conversion and by the construction of three Mother Temples, one in Africa, one in Europe, and one in Australia. From the beginning of the Ten-Year Crusade—indeed it would be more correct to sea)’ mm the very beginning of his ministry—the Guardian repeatedly emphasized to the believers of east and west the paramount importance of the teaching work, and pointed out to us that the purpose for which we have so laboriously erected our administrative institutions was primarily to enable us to carry the Message of Bahá’u’lláh to the peoples of the world and redeem their hearts through His grace.
In Shoghi Effendi’s own messages written last year to the African regional assemblies he strongly emphasized that their primary function and duty was to enroll in ever greater numbers the African peoples under the Banner of Bahá’u’lláh. Such was the importance he attached to the teaching work that in his last Message to the Bahá’í world he stated that, although the additional auxiliary hoards’ specific duty was to watch over the security of the Faith, the old auxiliary boards must be exclusively concerned in assisting in the prosecution of the Ten-Year Plan. He urged the regional assemblies in Africa to economize in matters concerning the Administration, in order that their limited resources, as much as possible, could be expended on ways and means of converting the African peoples, so dear to his heart, to the Faith. He pointed out to them that once they had made sure the individual had accepted the station of Bahá’u’lláh as that of the Manifestation of God for this Day, with the implications that this implies, petty obstacles should not be placed in his path or details insisted upon, but rather through a process of loving education after acceptance the new believer should be deepened in his knowledge and understanding of the Teachings. It was his dearest hope that through the concerted efforts of the Hands of the Faith, the regional assemblies, the auxiliary boards, the pioneers, and all the Bahá’ís, an immense flow of new recruits would swell the ranks of the believers and, rising like a torrent, pour itself out in the channels of new Assemblies and communities throughout the territories of this vast continent.
Urged to Surpass Tasks of Ten-Year Plan
So encouraged was the beloved
Guardian by the spectacular victories
won in so short a time and the evidences of the indomitable enthusiasm
of the believers laboring in this fallow field, that he urged them to surpass the specific tasks of the Ten-Year Plan by adding supplementary
ones, such as local Ḥaẓíratu’l-Quds
and endowments, other languages
spoken on this continent, and further
undertakings which would redound
to the glory of the Faith. He was also
anxious that the prizes won at the
cost of so much effort should be
maintained, and laid particular emphasis on the need for strengthening
the work in the newly formed State
of Ghana and of consolidating the
work in Liberia, the Belgian Congo,
Ruanda Urundi, French Equatorial
Africa, and Comoro; he strongly emphasized the necessity of reopening
Rio d’Oro and the Spanish Sahara;
he made strong appeals for more
African teachers to circulate amongst
the various nations of Africa and
carry the Message to their own people, and repeatedly called attention
to the need for pioneers to go out
into new districts within the territories already opened to the Faith,
It was the beloved Guardian’s own
arrangement that the ceremony of
laying the foundation stone of the
Mashriqu’l-Adhkár to be erected in
Kampala should coincide with this
first inaugural Conference of the
half-way point of the Bahá’í World
Crusade, and it is he who has specially and eternally blessed this Mother
Temple of the African continent by
having in its foundations the sacred
dust from the innermost Shrine of[Page 3]
Bahá’u’lláh and a fragment of plaster
from the room of the Báb in the fortress of Máh-Kú where He was imprisoned. He repeatedly emphasized
the tremendous spiritual importance
of this Temple, which will be a
mighty, silent teacher of the Faith
and a haven of refuge spiritually to
the believers. To the friends attending this Conference the Guardian has
given in his last message the privilege of not only lending a powerful
impetus to the completion of this
glorious enterprise but also to that
of the Mother Temples to be built in
the European and Australian continents.
To these many soul-stirring bounties must he added that of viewing the portrait of Bahá’u’lláh and a lock of His precious hair, sent at the express wish of our beloved Guardian to grace this Conference, both of which will be entrusted for safekeeping to the National Spiritual Assembly of the Bahá’ís of Central and East Africa.
Entrance to the Shrine of Bahá’u’lláh at Bahjí in the Holy Land.
A Great Outpouring of Spirit
Now is the time for the believers to demonstrate the firmness of their faith and the ardor that will carry them through every test to the victories beyond. A great outpouring of spirit has been foreshadowed in the beloved Guardian’s Message calling these Conferences, and it is for each and every one of us to receive from that outpouring his own allotted portion. Should we all arise with selfless, united, and consecrated effort, should we fix our gaze unwaveringly on the goals the Guardian set us, and resolve to demonstrate the quality of Our faith in heroic acts comparable to those of the Dawn-breakers, the unfailing mercy of the Blessed Beauty will undoubtedly sustain and support us and enable us to perform such deeds as will cause all men to wonder and bow down in awe and admiration before the Name of Bahá’u’lláh. Then will the friends in Africa be enabled to attain the bounties promised to them and contribute their share to the erection of the World Order of Bahá’u’lláh about which the Guardian wrote in one of his last messages to an African National Assembly:
“Whatever may tend to accelerate the onward march, the expansion and consolidation of the institutions of this Order, must be eagerly seized upon, and utilized to the utmost, for the attainment of this noble purpose. Whether or not constituting a specific objective of the Ten-Year or Seven-Year Plan, any measure or enterprise designed to reinforce the foundations of these institutions or to noise abroad their fame, or to extend the sphere of their beneficent influence, must be adopted and fearlessly embarked upon, however great the material sacrifices involved, however prolonged and arduous the effort required.
“The splendid exertions of the past must, in the face of the challenge now confronting these communities, be redoubled. The self-same consecration distinguishing the rank and file of the believers, as well as those so ably representing them—nay a still nobler standard of wholehearted dedication to the pressing and manifold requirements of Gods infant Faith, now struggling to emerge from obscurity and vindicate its purpose—must be evinced, if the tasks ahead are to be adequately fulfilled. All must participate in this meritorious and collective endeavor, whatever there age, of either sex, and however difficult the circumstances with which they are surrounded.
“They cannot but feel confident, that, if they persevere along the path they have chosen to tread, the Author of the Divine Plan, Whose Mandate they are executing, will guide and succor them in their historic enterprise, and the Concourse on high will acclaim their victories and sustain their labors, and the Founder of the Faith Himself will graciously assist them and abundantly reward them both in this world and in the next.”
—THE HANDS OF THE CAUSE IN THE HOLY LAND
===The Prayer of Baha’u’llah by Ruhiyyih Khanum
A study of the Creative Word which revives the soul of a withered world
NOT THE least of the treasures which Bahá’u’lláh has given to prayers and meditations. He not only revealed them for specific purposes, such as the Daily Prayers, the prayers for Healing, for the Fast, for the Dead, and so on, but in them He revealed a great deal of Himself to us. At moments it is as if, in some verse or line, we are admitted into His Own heart, with all its turbulent emotions, or catch a glimpse of the workings of a mind as great and deep as an ocean, which we can never fathom, but which never ceases to enrapture and astonish us.
If one could be so presumptuous as to try and comment on a subject so vast and which, ultimately, is far beyond the capacity of any merely mortal mind to analyse or classify, one might say that one of His masterpieces is the long prayer for the Nineteen Day Fast. I do not know if He revealed it at dawn, but He had, evidently, a deep association with that hour of the day when the life of the world is re-poured into it. How could He not have? Was He not the Hermit of Sat-Galú, where he spent many months in a lonely stone hut perched on a hilltop; the sunrise must have often found Him waiting and watching for its coming, His voice rising and falling in the melodious chants of His supplications and compositions. At how many dawns He must have heard the birds of the wilderness wake and cry out when the first rays of the sun flowed over the horizon and witnessed in all its splendor the coming alive at creation after the night.
In this prayer it is as if the worshipper approaches the sun while the sun is approaching its daybreak. When one remembers that the sun, the lifegiver of the earth, has ever been associated with the God-Power, and that Bahá’u’lláh has always used it in His metaphors to symbolize the Prophet, the prayer takes on a mystical significance that delights and inspires the soul. Turning to the budding day He opens His supplication:-
“I beseech Thee, O my God, by Thy mighty Sign (the Prophet), and by the revelation of Thy grace amongst men, to cast me not away from the gate of the city of Thy presence, and to disappoint not the hopes I have set on the manifestations of Thy grace amidst Thy creatures.” Who has not, in order to better visualize himself in relation to the Kingdom of God, seen his own soul as a wanderer, weary and hopeful, standing at the Gates of the Heavenly City and longing for admittance? The worshipper gazes at the brightening sky in the east and waits, expectant of the mercy of God. He hears the “most sweet Voice” and supplicates that by the “most exalted Word” he may draw ever nearer the threshold of God’s door and enter under the shadow of the canopy of His bounty—a canopy which is already spreading itself, in mighty symbolic form, over the world in crimson, gold and gray clouds.
The day waxes; the oncoming sun, in the prayer of Bahá’u’lláh, becomes the face of God Himself to which He turns, addressing words of infinite sweetness and yearning: “I beseech Thee, O my God, by the splendor of Thy luminous brow and the brightness of the light of Thy countenance, which shineth from the all-highest horizon, to attract me by the fragrance of Thy raiment, and make me drink of the choice wine of Thine utterance.”
The soft winds of dawn, which must have often played over His face and stirred His black locks against His cheek, may have given rise to this beautiful phrase in His prayer: “I beseech Thee, O my God, by Thy hair which moveth across Thy face, even as Thy most exalted pen moveth across the pages of Thy Tablets, shedding the musk of bidden meanings over the kingdom of Thy creation, so to raise me up to serve Thy Cause that I shall not fall back, nor be hindered by the suggestions of them who have cavilled at Thy signs and turned away from Thy face.” How deep, how poetical, how sincere are His words! The playing of the strands of hair recalls to Him the fine tracing of the Persian script, revealing words from God that shed a divine fragrance in the lives of men. But that is not all. In His communion all the love and loyalty of His heart is roused, He supplicates to be made of the faithful, whom naught shall turn aside from the Path that leads them to their Lord.
The sun has risen, as if in answer
to the cry of the worshipper to “enable me to gaze on the Day-Star of
Thy Beauty . . .” And as he continues his prayer it seems as it all
nature were moving in harmony
with it: “I beseech Thee, o my God,
by the Tabernacle of Thy majesty
on the loftiest summits, and the
Canopy of Thy Revelation on the
highest hills, to graciously aid me[Page 5]
to do what Thy will hath desired
and Thy purpose hath manifested.”
North and south the glory spreads,
a faint echo of that celestial beauty
visible to the eye of Bahá’u’lláh and
which He says: “shineth forth above
the horizon of eternity.” So deeply
does it penetrate the heart that it
evokes the desire to “die to all that
I possess and live to whatsoever belongeth unto Thee.” The soul is
moved; all earthly things pale before
the vision which, as symbolized in
the sunrise, it beholds in the inner world; God, the “Well-Beloved”
seems to have drawn very near.
The winds flit over the land; some tree calls to the Prophet’s mind, as it shivers and stirs, the Tree of Himself that over-shadows all mankind: “I beseech Thee, O my God, by the rustling of the Divine Lote-Tree and the murmur of the breezes of Thine utterance in the kingdom of Thy names, to remove me far from whatsoever Thy will abhorreth, and draw me nigh unto the station wherein He who is the Day-Spring of Thy signs hath shone forth.” Bahá’u’lláh puts the words into our mouths whereby we may draw nigher to God and receive from Him the heavenly gifts: “I beseech Thee . . . to make known unto me what lay hid in the treasuries of Thy knowledge and concealed within the repositories of Thy wisdom.” “I beseech Thee . . . to number me with such as have attained unto that which Thou hast sent down in Thy Book and manifested through Thy will.” “I beseech Thee . . . to write down for me what Thou hast written down for Thy trusted ones. . . .”
Glorious Fasting Prayer
And finally, in words designed for those countless worshippers for whom He wrote this glorious Fasting Prayer, He asks God to “write down for every one who hath turned unto Thee, and observed the fast prescribed by Thee, the recompense decreed for such as speak not except by Thy leave, and who forsook all that they possessed in Thy path and for love of Thee.” He asks that the silence of the good may descend upon them—both the silence and the speech of those who are wholly dedicated to that Divine Will which alone can lead men to their highest destiny. The last thought of all is that those who have obeyed the decrees of God may be forgiven their trespasses.
The room in the House of Abbùd in ‘Akká, in which the Kitáb-i-Aqdas and some of the prayers of Bahá’u’lláh were revealed.
This majestic prayer is composed
of fourteen verses, each opening with
the words “I beseech Thee . . .”
and closing with the same refrain:
“Thou seest me, O my God, holding
to Thy Name, the Most Holy, the
Most Luminous, the Most Mighty,
the Most Great, the Most exalted,
the Most Glorious, and clinging to
the hem of the robe to which have
clung all in this world and in the
world to come.” The rhythmical emphasis on the thoughts contained in
these words is not only very powerful but very artistic—if one may borrow the term for lack of a better
one—and the sense that all creatures
living, and those gone before into the
invisible realms of God, are clinging
to the skirt of His mercy, dependent
on Him and Him alone, exerts a profound influence on one’s mind, particularly so when taken in conjunction with what one beholds at this
hour of the day: The sky kindling
with light, the brush of the wind
gently over the face of nature; the
whole world waking to the tasks of
living on all sides; all things dependent on God; they always have and
they always will be. This is a little
of what this long prayer conveys to
those who partake of it.
Unique Prayer for Dead
Another unique prayer of Bahá’u’lláh’s is His congregational prayer for the Dead. His Revelation throughout has aimed at doing away with every form of ritual; He has abolished priesthood; forbidden ceremonials, in the sense of church services with a set form; reduced the conduct of marriages to a naked simplicity, with a minimum uniform rite required of those concerned The one exception to this general policy is the Prayer for the Dead, portions of which are repeated while all present are standing. Prayers such as this and the one for the Fast, can never be properly appreciated by merely reading them. They are living experiences. The difference is as great as that between looking at a brook when you are not thirsty, and drinking from it when you are. If you lose some one you love and then read aloud these glorious words. you come to know what “living waters” are:
“This is Thy servant . . . who hath
believed in Thee . . . deal with him,[Page 6]
O Thou Who forgivest the sins of
men and concealest their faults, as
beseemeth the heaven of Thy bounty
and the ocean of Thy grace. Grant
him admission within the precincts
of Thy transcendent mercy that was
before the foundation of earth and
heaven . . .” Simple words, words
which follow our loved one out into
the spaces where we may not follow. But the profound experience of
this prayer is in the refrain, each
sentence of which is repeated 19
times, “We all, verily, worship
God. We all, verily, bow down before God. We all, verily, are devoted
unto God. We all, verily, give praise
unto God. We all, verily, yield
thanks unto God. We all, verily, are
patient in God.”
The very strength of the prayer is in the repetition. It is so easy to say just once, “We . . . bow down before God" or “We yield thanks unto God” or “We are patient in God“; the words slip off our minds swiftly and leave them much as before. But when we say these things over and over, they sink very deep, they go down into the puzzled, the rebellious, the grief stricken or numbly resigned heart and stir it with healing powers: reveal to it the wisdom of God’s decrees, seal it with patience in His ways,—ways which run the stars in their courses smoothly and carry us on to our highest good.
No form of literature in the whole world is less objective than prayers. They are things of motion, not of repose. They are speeches addressed to a Hearer; they are medicine applied to a wound; they stir the worshipper and set something in his heart at work. That is their whole purpose. Teachings, discourses, even meditations, can be read purely objectively and critically, but the man who can read a real prayer in the cold light of reason alone, has indeed strayed far from his own innate human nature, for all men, everywhere, at every period in their evolution, have possessed the instinct of supplication, the necessity of calling out to something, some One, greater than themselves, whether in their abasement it was a stone image, thunder or fire, or, in their glory, the invisible God of all men that they called upon, the instinct was there just as deeply.
Shrine of the Báb on the slopes of Mt. Carmel in the distance, with the
Eastern Pilgrim House in the foreground.
Possess Power and Richness
Many wonderful prayers exist in all languages and all religions; but the prayers of Bahá’u’lláh possess a peculiar power and richness all their own. He calls upon God in terms of the greatest majesty, of the deepest feeling; sometimes with awe, sometimes with pathos; sometimes in a voice of such exultation that we can only wonder what transpired within his soul at such moments. He uses figures of speech that strike the imagination, stir up new concepts of the Divinity and expand infinitely our spiritual horizons. Much, no doubt, of their perfection is lost in translation as He often employed the possibilities and peculiarities of the Arabic and Persian languages to their fullest. Some of His prayers, following the style of the Suras of the Qur’án, end every sentence in rhyme —though they are not poems—and the custom of alliterating words, thus imparting a flowing sense of rhythm to the sentences, is very often resorted to in all His writings, including His prayers. Nevertheless the original charm and beauty pervades the translations and none of the lyric quality of the following prayer seems to have been lost. it rises like a beautiful hymn which lifts the soul on wings of song:
“From the sweet-scented streams of Thine eternity give me to drink, O my God, and of the fruits of the tree of Thy being enable me to taste, O my Hope! From the crystal springs of Thy love suffer me to quaff, O my Glory, and beneath the shadow of Thine everlasting providence let me abide, O my Light! Within the meadows of Thy nearness, before Thy presence, make me able to roam, O my Beloved, and at the right hand of the throne of Thy mercy seat me, O my Desire! From the fragrant breezes of Thy joy let a breath pass over me, O my Goal, and into the heights of the paradise of Thy reality let me gain admission, O my Adored One! To the melodies of the dove of Thy oneness suffer me to hearken, O Resplendent One, and through the spirit of Thy power and Thy might quicken me, O my Provider! In the spirit of Thy love keep me steadfast, O my Succorer, and in the path of Thy good-pleasure set firm my steps, O my Maker! Within the garden of Thine immortality, before Thy countenence, let me abide for ever, O Thou Who art merciful unto me, and upon the seat of Thy glory establish me, O Thou Who art my Possessor! To the heaven of Thy loving-kindness lift me up, O my Quickener, and unto the Day-Star of Thy guidance lead me, O Thou my Attractor! Before the revelations of Thine invisible spirit summon me to be present, O
Thou Who art my Origin and my Highest Wish, and unto the essence of the fragrance of Thy beauty, which Thou wilt manifest, cause me to return, O Thou Who art my God!
“Potent art Thou to do what pleaseth Thee. Thou art, verily, the Most Exalted, the All-Glorious, the All-Highest.”
At times Bahá’u’lláh puts words into the mouth of the worshipper according to his need: He writes a supplication for a child, for one who is ill, one who is sad, one who is pregnant, one who is a sinner, one who pours forth his heart to God—capturing the whole gamut of human emotions in His various communions. But at times it is obvious the prayer is His own. We read too, but we cannot be the speaker, our mortal feet cannot tread the path that lay between His soul—the soul of the Prophet Himself—and the God Who sent Him here among men to labor and suffer for them. “I Know not,” He declares, “what the water is with which Thou hast created me, or what the fire Thou hast kindled within me, or the clay wherewith Thou hast kneaded me. The restlessness of every ocean hath been stilled, but not the restlessness of this Ocean which moveth at the bidding of the words of Thy will. The flame of every fire hath been extinguished, except the Flame which the hands of Thine omnipotence have kindled, and whose radiance Thou hast, by the power of Thy name, shed aboard before all that are in Thy heaven and that are on Thy earth. As the tribulations deepen, it waxeth hotter and hotter.” The Holy fire that burned within His being is not for us, frail creatures that we are, to comprehend. We can only gaze into its heart and marvel at its shifting hues and beauty, much as we marvel at the flames that leap and dance on our own hearth fires, though we may not approach or touch them.
Bahá’u’lláh exalts the being and nature of God, in His addresses to Him, as no other Prophet ever has. He defines His relation to Him; He gives us glimpses of the forces surging within His soul; He lays bare the emotions that stir within His turbulent breast. In words of honey He cries out: “Thou beholdest, O my God, how every bone in my body soundeth like a pipe with the music of Thine inspiration . . .” A love far beyond our ken burns in His heart for the One God who sent Him down amongst men: “Thou seest, O Thou Who art my All-Glorious beloved, the restless waves that surge within the ocean of my heart in my love for Thee . . .” “Thou art, verily, the Lord of Baha and the Beloved of his heart, and the Object of his desire, and the Inspirer of his tongue, and the Source of his Soul.” “Lauded by Thy name, O Thou Who art my God and throbbest within my heart!” “O would that they who serve Thee could taste what I have tasted of the sweetness of Thy love!” How keenly His soul thrilled with appreciation for the aid that poured into His inmost being from the Invisible Source: “Were I to render thanks unto Thee for the whole continuance of Thy kingdom and the duration of the heaven of Thine omnipotence, I would still have failed to repay Thy manifold bestowals.” How ardent is His gratitude to His Lord for raising Him up to serve His fellowmen: “How can I thank Thee for having singled me out and chosen me above all Thy servants to reveal Thee, at a time when all have turned away from Thy beauty!
His Readiness for Trials
Ever and again He confesses His readiness, nay, His eagerness, to hear every trial and hardship for the sake of shedding the light of God upon this darkened world, and in order to demonstrate the greatness of the love He feels for His Creator: “I yield Thee thanks for that Thou hast made me the target of diverse tribulations and manifold trials in order that Thy servants may be endued with new life and all Thy creatures may be quickened.” “I yield Thee thanks, O my God, for that Thou hast offered me up as a sacrifice in Thy path . . . and singled me out for all manner of tribulation for the regeneration of Thy people.” “I swear by Thy glory! I have accepted to be tried by manifold adversities for no purpose except to regenerate all that are in Thy heaven and on Thy earth.” “How sweet is the thought of Thee in times of adversity and trial, and how delightful to glorify Thee when compassed about by the fierce winds of Thy decree.” “Every hair of my head proclaimeth: ‘But for the adversities that befall me in Thy path how could I ever taste the divine sweetness of Thy tenderness and love?”’
With what passion and majesty He testifies to the unquenchable power and purpose of His Lord—the Lord Whom He called His “Fire” and His “Light”—Which burned within His breast: “Were all that are in the heavens and all that are on the earth to unite and seek to hinder me from remembering Thee and from celebrating Thy praise, they would assuredly . . . fail . . . And were all the infidels to slay me, my blood would . . . lift up its voice and proclaim: ‘There is no God but Thee, O Thou Who art all my heart’s desire!’ And were my flesh to be boiled in the cauldron of hate, the smell which it would send forth would rise towards Thee and cry out: ‘Where art Thou, O Lord of the Worlds, the One Desire of them that have known Thee!’ And were I to be cast into fire, my ashes would—I swear by Thy glory—declare: ‘The Youth hath, verily, attained that for which he had besought His Lord, the All—G1orious, the Omniscient.”’
Reading such testimonials that
sprang—in moments of who knows
what exaltation?—from the heart of
the Prophet, we cannot but marvel at
the mighty and strange bond that
binds such a Being to the Source of
all power. It is as if an invisible
umbilical cord tied Him to His Creator, all His life, His motivations, His
inspiration, His very words, flowed
down this divine channel, as all the
life, blood, and food of the babe flows
in through that one bend it has with
its mother. He throbbed in this mortal vibrations of a celestial world,
He set all things pulsating with Him,
whether they knew it or not, and
drew them up and closer to the
throne of God. One of His most moving and sublime rhapsodies is included in a meditation in which He
testifies to the power of the praise
which He pours out to God, to transform and influence the hearts of
others: “I yield Thee such thanks,”
He declares, “as can direct the steps
of the wayward towards the splendors of the morning light of Thy
guidance . . . I yield Thee such
thanks as can cause the sick to draw
nigh unto the waters of Thy healing,
and can help those who are far from
Thee to approach the living fountain
of Thy presence . . . I yield Thee
such thanks as can stir all things to
extol Thee . . . and can unloose the
tongues of all beings to . . . magnify[Page 8]
Thy beauty . . . I yield Thee such
thanks as can make the corrupt tree
to bring forth good fruit . . . and
revive the bodies of all beings with
the gentle winds of Thy transcendent
grace . . . I yield Thee such thanks
as can cause Thee to forgive all sins
and trespasses, and to fulfill the
needs of the peoples of all religions,
and to waft the fragrances of pardon
over the entire creation . . . I yield
Thee such thanks as can satisfy the
wants of all such as seek Thee, and
realize the aims of them that have
recognized Thee. I yield Thee such
thanks as can blot out from the
hearts of men all suggestions of
limitations . . .”
Poetic and stirring as these words are, we need not assume them to be merely the effusions of an exalted and over-filled heart. Bahá’u’lláh was never idle in His words. If He tells us that enshrined in the thanks He poured forth to His God is a power that can blot out every limitation from the hearts of men, it is so. The trouble is with us. How many Sears and Prophets, how many scientists and pioneers, have brought men tidings of truths and powers they knew not of and offered them to their generation, only to be spat upon, laughed to scorn, killed or ignored? And in the end a more enlightened people would take the key and open the door and find the wonders that the incredulous disbelieved, to be all true, ready at hand, waiting to be used for their good. The Prophets of God are intent on giving us both the good of this world and the one awaiting us after death, but most of the time we will not have it. We, blind and perverse, prefer our own ways! Did not Christ say: “O Jerusalem, Jerusalem, . . . how often would I have gathered Thy children together, even as a hen gathered her chickens under her wings, and ye would not!” It is not a new story. Every Divine Manifestation has placed jewels in the hand of man, only to see them flung aside for some foolish toy of his choosing. Yet each Prophet has assured us that God’s pity knows no bounds. “Thou art, in truth,” states Bahá’u’lláh in one of His prayers, “He Whose mercy hath encompassed all the worlds, and Whose grace hath embraced all who dwell on earth and in heaven. Who is there who hath cried after Thee, and whose prayer hath remained unanswered?
Where is he to be found who hath reached forth towards Thee, and whom Thou hast failed to approach? Who is he who can claim to have fixed his gaze upon Thee, and toward whom the eye of Thy loving-kindness hath not been directed? I bear witness that Thou hadst turned toward Thy servants ere they had turned toward Thee, and hadst remembered them ere they had remembered Thee.”
—Reprinted from WORLD ORVER MAGAZINE. November 1943 (To be continued)
New Zealand Enlarges Scope of Maori Teaching Work[edit]
“The emergence of this independent Bahá’í community . . . must be regarded as a highly significant development in the rise and establishment of the Bahá’í Faith in the Pacific area . . . It should lend an unprecedented impetus to the conversion of the Maoris, and insure their active participation in the conduct of the Bahá’í administrative institutions.”
These were the words of Shoghi Effendi in his message to the National Convention in Auckland, New Zealand, 1957, on the occasion of the formation of the New Zealand National Spiritual Assembly. They present one more affirmation of that central core of the Bahá’í Faith—the oneness of mankind. Close to the heart of ‘Abdu’l-Bahá, and therefore to the desire of the beloved Guardian in his charting of the World Crusade, are the aboriginal people of every land.
In accordance with the Guardian’s wishes, the Maori Teaching Committee of New Zealand has been actively engaged in making friends among the Maoris and in preparing literature, tapes, and recordings on the Bahá’í teachings in their language. Recently Mrs. Shirley Charters, of the Committee, gave the Bahá’í message at Manukorihi Pa, Waitara, to an important gathering of Maori elders, many of whom had come from as far as Te Kuiti, a hundred miles away. She also spoke to the Maoris at Parihaka Pa, Waitara, where Te Whiti, the great Maori leader, lived. Mrs. Brightwell, secretary of the Committee, and Bill Washington have done teaching work in the district also. The New Zealand Bahá’í Summer School held in December and January in New Plymouth was addressed by a charming Maori lady of high birth, Mrs. Marjorie Pepe Rau, on the subject of Te Whiti and his teachings.
The Maoris have a word in their own language which means unity. It is kotahitanga. It is a remnant of the teachings of Te Whiti, the great leader who lived from 1817 to 1907, whose life is still remembered and revered by many Maori people. He taught simple basic truths based on fundamentals, which he gleaned largely from Christian teachings, in such a way that it may be said he prepared the way for the Bahá’í Faith. Living in peace with all men was one of his strong principles and so keenly believed that even during the period of strife between the Maoris and Europeans over the question of land, he would not permit his people to fight, but only to maintain passive resistance.
Once the Maoris lived only in their “Pas.” Originally a “Pa" was a fortress, now used as a community village, where all important functions take place at a meeting house. Today many Maoris live in the cities and are educated in the ways of Western culture. And kotahitanga, or unity, is perhaps remembered only as a longing in the heart from out of the past.
Visit of Keith Ransom-Kehler
Over twenty years ago Keith Ransom-Kehler, first American martyr and named by Shoghi Effendi as a Hand of the Cause, made a visit to the Maoris of New Zealand on one of her world teaching tours. She was received graciously by the chief of the Arawa tribe of Maoris, and permitted to give the Bahá’í message to his people. Later she was invited to attend a Maori banquet. Her interesting description of these experiences can be read in The Bahá’í World, Vol. V.
No one in the family of man is forgotten in Bahá’u’lláh's Divine Plan. Bahá’ís of the world may look forward soon to the time when increasing numbers of the Maori people will enter into their worldwide fellowship, and to the “active participation" in Bahá’í institutions the beloved Guardian longed to see.
(See photograph on page 11)
The Mother Temple of Africa[edit]
AT THE International Conference held in Kampala in 1953 it was announced that the Guardian required land to be bought for the eventual building of a Temple in Africa. He gave no indication at that time when this might be built. In April 1954, he sent a gift of a thousand pounds for the purchase of land, and six acres were bought on Kibuliriza Hill.
As a result of the persecution of the Persian Bahá’ís in 1955, when it became apparent that it would be unwise, if not impossible, for them to embark upon the building of their Temple, he announced that plans for the construction of the Mother Temple of Africa should he initiated, thus offsetting the setbacks suffered by the friends in the Cradle of the Faith and consoling their hearts. The National Spiritual Assembly of the British Isles, under whose jurisdiction this territory came at that time, was instructed by the beloved Guardian to arrange for the preparation of plans for the Kampala Temple, which were submitted for his approval towards the end of 1955. These were rejected.
In early 1956, a gift of $1,000 was received from Hand of the Cause Mrs. Amelia Collins for the purchase of Endowment Land. With this money thirteen acres of land were bought on a hill about three miles outside Kampala—Kikaya Hill. This land was not on the crest of the hill, but was considered a better site than the land on Kibuliriza, which had no access road. Later it was learned that intensive development was scheduled for the Kibuliriza area. On the other hand, Kikaya Hill lies well outside the town and is surrounded, at the moment, by undeveloped land. Thus, the Guardian’s approval for the building of the Temple on Kikaya Hill and not Kibuliriza Hill was sought and obtained.
It was thought by the National Assembly that the Kikaya site would be considerably improved by the purchase of more land nearer the crest of the hill. The owner was found, who exchanged five acres for three acres of the land on Kibuliriza, and sold a half an acre for cash. This transaction was completed in September 1956.
In the meantime, the beloved Guardian had sent to
Kampala a design for the Temple by Hand of the Cause
Charles Mason Remey. This was placed in the hands
of the architect chosen by the newly appointed National
Assembly of Central and East Africa. On looking further at the plan of the site, it was found that a triangular plot jutted into the center of the Bahá’í land.
Negotiations were initiated for the purchase of one acre
of this plot eliminate the angle of the triangle immediately adjoing our land in order to safeguard the
precincts of the Temple if development in the area commenced. Agreement was finally reached and the impor[Page 10]
tant extra acre purchased in the middle of 1957, thereby giving an uninterrupted view for some miles in the
direction of the Qiblih of the Faith.
From this site the Temple will be
easily visible from Kampala.
Owing to legal complications governing the purchase of land in Buganda, it is impossible for non-Africans to buy land, so this plot had to be bought in the names of three African believers—Joseph Mbogo, Erisha Kiwanuka and Max Kanyerezi—and held in trust, first for the British National Assembly and then for the Central and East African National Assembly.
During all these negotiations the beloved Guardian had been stressing the need for an early start on the work, and the architect was pressed to expedite the drawings. Early in 1957, work was begun on the site, and by Riḍván the access road was completed. Due to unforeseen circumstances, delays in the preparation of the detailed plans seemed interminable. Each time the architect was visited, the prospect seemed blacker, yet the beloved Guardian was longing for news of the actual commencement of construction.
At the meeting of the National Assembly in August 1957, it was decided, in order to get the work started, to put out to tender a Foundations Contract for work to floor level. During the execution of this preliminary contract all drawings, tenders, and approvals for the main work would be effected, so that on its completion some three months later, the main contract could be put immediately into operation. This agreement having been reached, it remained for approval to be granted by the government body concerned with these matters — this was achieved in September.
In the meantime, the crest of the hill had been cleared of bush and a bulldozer had been at work levelling it, after which the siting of the center of the building was agreed upon in a consultation between the Revered Hand of the Cause for Africa, Musa Banani, the Chairman of the National Assembly, the Temple Committee, the architect, and the levelling contractor.
For economic and practical reasons it became apparent that it would be necessary to sink a borehole for water on the site and negotiations for this purpose were commenced in September 1957. The contract for this was signed within a few days of the contract for the foundations and work on both operations was commenced on October 22.
Relics Placed in Foundation
Kampala is greatly honored, for before the foundations work is completed, during the African Intercontinental Conference in January 1958. Amatu’l-Bahá Rúḥíyyih Khánum, representing our beloved Guardian, placed in the foundations a portion of the precious earth from the inmost Shrine of Bahá’u’lláh, Also in the foundations will be placed by Revered Hand of the Cause Musa Banani, a casket containing a small quantity of the plaster from the ceiling of the room in the Fortress of Mah-ku where the Báb was imprisoned. Shortly after this great occasion, work on the main building is scheduled to commence, and it is hoped that the Temple will be completed by March 1959.
Call Upon Believers to Insure Success of Intercontinental Conferences[edit]
“I call . . . upon the entire body of the believers . . . to bestir themselves . . . to meet the challenge, and seize the opportunities, of this auspicious hour, and insure, through a dazzling display of the qualities which must distinguish a worthy stewardship of the Faith of Bahá’u’lláh, the total resounding success of these Conferences, dedicated to the glorification of His Name, and expressly convened for the purpose of accelerating the march of the institutions of His world-redeeming Order, and of hastening the establishment of His kingdom in the hearts of men.”
This is the last sentence of the last communication addressed by our beloved Guardian to the Bahá’ís of the world less than one month prior to his ascension.
The first of these historic gatherings called for by Shoghi Effendi in his last message has already taken place. While the official report is not yet available, it has been learned that approximately 930 believers were present from 38 countries, and that half of them were Africans representing 26 different tribes—a record that must have brought joy to our departed Guardian! Surely the believers in all the other continents will attend in equally great numbers the four remaining Conferences to be held respectively in Sydney, Chicago, Frankfort, and Djakarta.
The five-fold purposes of these Conferences, as defined by Shoghi Effendi, are:
1. To offer humble thanksgiving to the Divine Author of our Faith who has graciously enabled His followers to prosecute uninterruptedly the Ten-Year Plan;
2. To review and celebrate the signal victories won so rapidly in the course of the world-encircling Crusade;
3. To deliberate on ways and means that will insure its triumphant consummation;
4. To lend a powerful impetus the world over to the vital process of individual conversion;
5. To hasten the construction and completion of the three Mother Temples in Europe, Africa, and Australia.
Among the sacred privileges and blessings to be bestowed upon the believers attending the Intercontinental Conference in Chicago will be the viewing of the portraits of Bahá’u’lláh and of the Báb, which will be exhibited by Dr. Ugo Giachery, Hand of the Cause of God, attending the Conference as the Guardian’s appointed representative. This particular sacred occasion will be part of the special program of devotion and thanksgiving in the Auditorium of the Bahá’í House of Worship on the first afternoon of the Conference, Friday, May 2.
The remaining seven sessions will be held in Chicago, as announced in the January BAHÁ’Í NEWS.
The message from the Hands of the Faith in the Holy Land to the Chicago Conference will be presented by Dr. Giachery. Other Hands of the Cause who will be present will also speak from time to time.
Official representatives of the na[Page 11]
tional and regional spiritual assemblies in the Western Hemisphere will
review the “signal victories” won in
their areas since the opening of the
World Crusade, and there will be consultation on pioneer needs, how to
accelerate individual conversion, and
on ways and means for early and
complete achievement of the remaining goals, including the construction
of the three Mother Temples.
Further details of the program will be announced in the April issue of BAHÁ’Í NEWS. It is hoped that every Bahá’í in the Western Hemisphere will make a supreme effort to attend the Chicago Conference and to join with his fellow-believers from all parts of the world in “offering humble thanksgiving to the Divine Author of our Faith” and to our departed Guardian for the victories inchieved under his guidance “for the execution of the Grand Design conconceived by Abdu’l-Bahá” for the salvation of mankind.
—NATIONAL SPIRITUAL ASSEMBLY
Bahá’í Teachings Recorded in Maori[edit]
Mrs. Shirley Charters, member of the Maori Teaching Committee of New Zealand, with Ben Morgan and Mrs. Marjorie Pepe Ran, making a recording on the Bahá’í Faith in the Maori language at New Plymouth, New Zealand.
Mrs. Rau was a Maori guest speaker at the New Zealand summer school, reported on page 19 of this issue.
A complete story on current Maori teaching activities is published on page 8.
U.S . National Convention Housing Arrangements Listed[edit]
The usual services for delegates and visitors to the Annual Bahá’í National Convention will again be offered by the Convention Arrangements Committee and others who have volunteered to assist.
Adequate supervision has been arranged for those children who are old enough to take care of themselves, but the Committee cannot assume any responsibility for children in arms or those requiring individual attention.
Luncheon and dinners will be available in Foundation Hall at reasonable prices, as in the past.
It seems necessary to again point out that the Wilmette and Evanston homes offering rooms for visiting Bahá’ís do so only as a courtesy to the Bahá’ís. Therefore, each Bahá’í making a reservation in a private home must see that any agreement as to time of arrival, the number in the party, and the price must be fully carried out.
Any last-minute. necessary changes must be discussed with the Housing Committee, which can usually work them out satisfactorily.
The friends who have made their own arrangements directly with Wilmette and Evanston residents are requested to report them to the Housing Committee so that there will be no overlapping or duplication in the listing of available rooms.
Requests for rooms in Wilmette or Evanston should be addressed to: Mrs. Priscilla Hassan, 1244 Maple Avenue, Wilmette, Ill., or to: Mrs. Betty Geller, 606 Barton Place, Evanston, Ill.
Reservations in hotels must be made by the individual Bahá’í and must be accompanied by a deposit. Following is a list of hotels in Evanston and their rates.
Evanshire Hotel
860 Hinman Avenue
Single, $6.00; Double, $7.50; Twin Beds, $9.00
Evanston Hotel
840 Forest Avenue
Single, $5.00; Twins, $7.00 and $8.00 Double beds, $6.50
Georgian Hotel
422 Davis Street
Single, $7.00 to $8.50 Twin beds or Doubles, $10.00 to $12.00
Library Plaza Hotel
1637 Orrington Avenue
Single, $7.50; Twins, $10.00 to $12.00
Orrington Hotel
1710 Orrington Avenue
Single, $7.00 to $13.00 Double bed; $10.00 to $15.00 Twins, $11.00 to $16.00
North Shore Hotel
1611 Chicago Avenue
Single, $6.50 to $7.50 Single, double bed (two people) $9.00 Twin beds, $9.50 and $10.50
- Hotel requires full payment at
time of reservation.
Note: These prices include bath.
Conference Reservations Must Be Made Separately
It should be noted that the Convention Housing Committee will handle reservations for the Convention period only. All reservations for the Intercontinental Conference to be held in Chicago must be made by the individual believer. it may help to know that only one afternoon session of the Intercontinental Conference will be held in the Temple.
—CONVENTION ARRANGEMENTS COMMITTEE
Convention Identification
All Bahá’ís planning to attend the National Convention, either as delegates or visitors, are requested to present their identification cards on registration.
—NATIONAL SPIRITUAL ASSEMBLY
The Oneness of Religion Is Proclaimed Internationally With Many Public Observances of World Religion Day[edit]
GROWING international recognition of World Religion Day, instituted by the U. S. National Spiritual Assembly in 1950 to proclaim the fundamental oneness of religion, was a feature of this year’s observance held on January 19, 1958.
Monrovia, Liberia; Belfast, North Ireland; Halifax, Nova Scotia; and Nassua, Bahamas; as well as Alaska, Hawaii, Puerto Rico, and Canada signified their intention of holding public observances by ordering material from the U. S. Bahá’í Press Service that included the 14 by 17-inch World Religion Day poster, and a printed statement setting forth the purposes of this event and relevant passages from the public addresses of ‘Abdu’l-Bahá in America.
In Belguim, the Brussels community was host to a successful World Religion Day celebration at the Ḥaẓíratu’l-Quds. About 40 persons attended, including friends from Charleroi, Liège, and Ostend. Louis Henuzet, member of the European Auxiliary Board for Teaching, gave a stimulating talk on “To Build a Better World Through Spiritual Unity.” A lively question period followed, with inquiries on the proofs of the Prophets and the goal of human existence.
A Triumph of Racial Unity at Little Rock
To the world in general Little Rock, Ark., has come to represent the epitome of racial prejudice; yet in the heart of this city Bahá’ís have made an outstanding achievement that the world will also one day come to recognize. Here, on World Religion Day, an audience of almost one hundred persons, half white and half Negro, gathered to attend a panel discussion on “Which to Choose—Religion or Science, Peace or Sputnik?”
Rev. Charles Ford, Hot Springs, Ark., Presbyterian minister, was the moderator. Panelists included Elder Roy B. Thurmon of the Seventh-Day Adventist Church, Dr. Paul W. Reagan of the Society of Friends, and Eldon Dennis, representing the Bahá’í Faith. The meeting was held in the B’nai Israel Educational Building in Little Rock.
In the audience was Rev. and Mrs. Dunbar H. Ogden, Jr. Rev. Ogden is pastor of the Central Presbyterian Church, and President of the Interracial Ministerial Alliance, and he was called upon to give the closing prayer. Music for the observance was presented by the A. M. and N. College Choir of Pine Bluff, a Negro college.
World Religion Day display in the window of the Lancaster, Pa., Free Public Library. It was scheduled for one
week preceding World Religion Day, but was held over for a second week because of the interest shown.
Porto Alegre’s New Assembly Attracts 250
Porto Alegre, Brazil, is a young, rather small community, having incorporated their first local assembly this year. But this did not deter them from making wide proclamation of the Faith through World Religion Day publicity. They report: “For this World Religion Day Bahá’u’lláh gave us a very special impulse and we reached the ears and eyes of the public in every possible way. Besides the show window which attracted a constant crowd in this metropolis in the south of Brazil, placed in the best spot on the most important street, the most read newspapers published nice articles . . . We got an invitation to speak during fifteen minutes at the local broadcast, and finally delivered a public conference attended by about 250 persons . . . It should be difficult to find an educated person who never saw or heard the name Bahá’í in this city.” All of this was generated through the efforts of eleven adult believers.
Variety of Programs Given in U.S.
Committees in the United States reporting their pro[Page 13]
grams for World Religion Day favored the presentation of a single speaker, either Bahá’í or non-Bahá’í, on
the general theme of the oneness of
religion. However, some communities planned panel discussions with
participants representing various
religious faiths, graphic demonstrations of Progressive Revelation,
amity dinners, or the more informal
fireside type of gathering.
Giving a demonstration of Progressive Revelation through speakers of other religions proved to be an excellent means of conveying the meaning of World Religion Day. In St. Louis, Mo., the Hindu, Moslem, Buddhist, Judaic, Christian, and Bahá’í Faiths were represented, Kansas City, Mo., held their meeting in Fellowship House, and attracted 55 people, resulting in excellent publicity in four newspapers. The Bahá’í message was given by the children’s Sunday School class, with quotations from the Writings of Bahá’u’lláh.
Rochester, New York, attracted 76 to their meeting, more than twothirds of which were non-Bahá’ís. This program also featured speakers from various world religions, including Hinduism, Buddhism, Judaism, Islam, Christianity, and the Bahá’í Faith.
A chart illustrating Progressive Revelation was used by the Sioux Falls, S. Dak., community to explain this subject. It was supplemented by further explanations and blackboard drawings. The Sioux Falls Local Spiritual Assembly termed this meeting one of their best in recent years.
World Religion Day observance at Brussels, Belgium, on January 19, 1958.
Louis Henuzet, member of the European Auxiliary Board of the Hands of
the Cause, was the speaker.
Impressive interracial Meeting at Greensboro
“To find a Southern fundamentalist Christian who really understands the Bible and its symbolism is as rare as finding a diamond in a coal mine,” wrote F. Kimball Kinney of the Greensboro, N. Car., Local Spiritual Assembly. This man, a fine fundamentalist minister who professed a profound sympathy for the Bahá’í Faith, and who realizes the sad plight of Christianity, was the lone non-Bahá’í white attendant at the Greensboro World Religion Day observance, whose audience numbered 22 non-Bahá’ís and 9 Bahá’ís.
The fact that all the others except this man were Negroes delighted the Greensboro community, since the goal of their teaching work, one of the last expressed wishes of the Guardian, is to confirm the Negro of the Southland.
The Greensboro Assembly ascribes this most successful World Religion Day observance to excellent publicity. Eye-catching posters were displayed in key areas throughout the city. The local television station transmitted six announcements, with a picture of the Bahá’í House of Worship as the video picture. All four radio stations cooperated throughout the week preceding the meeting, and all three newspapers also were cooperative. The Greensboro Record gave front page space to the World Religion Day publicity the day before the meeting, with top billing in the Religion Editor’s column.
Lancaster’s First Public Meeting
The first public Bahá’í meeting ever to be held in Lancaster, Pa., was in observance of World Religion Day. Hormoz Sabet spoke to an audience of about 40 persons on “The Oneness of Religion.” The response of the audience following the talk, and the unusual silence that prevailed during its delivery, indicated a receptiveness that was very encouraging to the Lancaster Bahá’ís.
Six Lancaster newspapers publicized the meeting, and one published a photograph of the Bahá’í House of Worship. One hundred printed invitations were mailed, and a large poster announcing the meeting was placed in the Department of Religion section of Franklin and Marshall College, and in the lobby of the Y.W.C.A. In addition, the window display at the Lancaster Free Public Library, pictured is this issue of BAHÁ’Í NEWS, proved its drawing power.
Amity Dinner at Madison
One hundred-twenty-five people, 95 of them non-Bahá’í, representing many countries and religions, dined together at a World Religion Day Amity Dinner, an event that the Madison Assembly terms one of their most successful public meetings. Guests included Rabbi Manfred Swarsensky of Beth El Temple, Rev. George W. Vann of St. Pau1’s African Methodist Church, and Prof. Menahem Mansoor, associate professor of Hebrew Studies at the University of Wisconsin.
Prof. Mansoor, a world-renowned authority on the Dead Sea Scrolls, spoke on this subject, using slides for illustration. He closed his talk with remarks on the Bahá’í Faith as he has observed it in the Holy Land.
Stephen Follett, member of the
Madison Local Spiritual Assembly,
followed Prof, Mansoor with a talk
on the theme of the Scrolls, emphasizing that the authors expected two
Messiahs: one to end the existing
world order and the other to usher
in a completely new world order.
He also explained other prophecies
of the great world religions to show[Page 14]
they agree that this is the Promised
Day.
Library Exhibit of Sacred Literature
The Bahá’í group of Nashua, N.H., obtained the cooperation of Rabbi Bela Fisher of Beth Abraham synagogue and the administrators of the Nashua Public Library in arranging a display of sacred literature representing the world’s great religions at the Library. The display illustrated the bonds that unite these religions in a common cause, and emphasized the progressive nature of revelation.
Widespread Publicity in Flint
Residents of Flint, Mich., and surrounding villages were made well aware of the World Religion Day observance there. Through the initiative of the local believers, 20 posters were placed in strategic places, 300 invitational cards were mailed, 12 radio and television announcements were broadcast, and eight newspapers published news of this event. Mrs. Ona Koppe of Mt. Clemens, Mich., was the speaker, illustrating her talk with colored slides of temples, shrines, and churches throughout the world. Thirty-three persons attended this meeting.
Other Meetings Reported
Other communities reporting their World Religion Day meetings include Baltimore, Md., which presented three speakers representing the Jewish, Christian, and Bahá’í faiths on the topic “The Future We Face”; Duluth, Minn.; Hackensack, N.J.; Kansas City, Kan.; Boston, Mass., with two speakers, a rabbi and a Bahá’í, presented to an audience of fifty; Reno, Nev., with a roster of three non-Bahá’í speakers; San Francisco, Calif., featuring a 15-minute radio broadcast; and Twentynine Palms, Calif.
The three adult Bahá’ís in the goal city of Pocatello, Idaho, sponsored their first World Religion Day program this year, after two years of making contacts in the city and on the Bannock-Shoshone Indian reservation nearby. A slide-talk on the Bahá’í World Center was given by Mrs. Mildred Cossey of Boise, followed by an hour of discussion. As a result of this meeting the Idaho State Journal requested information about the Faith and is now listing it in the weekly religious page During their brief period of time there the Pocatello Bahá’ís have placed books in the Idaho State College, listed the Faith with the Chamber of Commerce, and have contacted and given the Bahá’í message to several Bannock-Shoshone Indians.
First Local Spiritual Assembly of the Bahá’ís of Brunei,
North Borneo, formed on April 21, 1957.
Bahá’í Press Service
Notes Growth in Public Interest
At the time their report was compiled, the Bahá’í Press Service noted publicity on the Bahá’í belief in the fundamental oneness of religion, as expressed through World Religion Day, was carried in 143 papers with a reading capacity of twelve million; ten percent of all daily newspapers in the United States. This was accomplished by 117 communities, many of whom had only one or two believers to carry out the responsibility. One-third of these communities participated for the first time in this public event.
There is a definite increase in publicity from the southern states, where much of the concentrated teaching work is going on. Charlotte, N.C., received 81 column inches of publicity, more than any of the 117 Communities reporting. Birmingham, Ala., placed an article running into 38½ inches. Louisville, Ky., publicity was excellent in both white and Negro press.
Many of the communities were stimulated to have exhibits this year, with the aid of the poster distributed by Bahá’í Press Service. There were 590 posters and 5,000 statements distributed by this committee.
World Youth Day[edit]
The observance of Bahá’í World Youth Day on March 25, which originated in the United States, is an annual event that affords an opportunity for the youth to present their Faith to the public. This year it Will be celebrated in the United States with public meetings, talks, panel discussions, forums, symposiums, and other ways that Bahá’í youth can bring this Glorious Faith to the insight and understanding of youth throughout the world.
“Society, Destiny, and You”
The theme for this year, “Society, Destiny, and You,” is one with many possibilities. Through the use of this theme, the National Bahá’í Youth Day programs will be able to see and feel that what society must and will have is God’s plan for the world, and naught else but His plan can solve the affairs perturbing men’s hearts in this auspicious hour; that the materialism and racialism afflicting the world can only be extinguished through turning to God’s plan for our unique age, and that no answer for the problems that face man can be found except the answer brought by the Divine Manifestation of this era, Bahá’u’lláh.
Among the activities planned by the National Bahá’í Youth Committee is a World Youth Day Program in Foundation Hall at the Bahá’í House of Worship in Wilmette, Ill., on Sunday, March 23, at 4:15 p.m.
First Local Spiritual Assembly of the Bahá’ís of Seremban,
Malacca, Malaya, formed on April 21, 1957.
“Magnify My Cause”[edit]
Repeatedly, each time more urgently, since the beginning of the World Crusade, the Guardian has called upon the individual Bahá’í to arise to the challenge, to rally to the Divine standard, and to play his part during these fleeting years of the World Crusade, which he has likened, in its own particular significance, to the days of the martyrs.
“It is upon the individual believer, constituting the fundamental unit in the structure of the Homefront, that the revitalization, the expansion, and the enrichment of the Homefront must ultimately depend.” Thus has Shoghi Effendi in his last, eloquent message to the American Bahá’ís, of September 21, 1957, placed once more the mantle of responsibility on the shoulders of every single Bahá’í, even more firmly than before.
What can an individual do? What can one or two, or a very few lone Bahá’ís in a community, do to unfurl the standard of the Teachings of Bahá’u’lláh before the people among whom he lives and associates in his home town? Ways do unfold victoriously for those who, with courtesy and kindness as well as eagerness and audacity, stand ready and alert to avail themselves of opportunities, or to create opportunities. Here are just a few examples from a number of stories BAHÁ’Í NEWS receives that bring a heartwarming encouragement to all who labor on the Home Front.
In Burlington, Vt., under Bahá’í auspices, a panel discussion was held at the University of Vermont on the subject, “How Can Religion Counteract Conditions of a Failing World?” Participants included a Catholic priest, a Protestant minister, a rabbi, and a Bahá’í. One point brought out in the discussion, before the audience of about 30 alert and interested people, was that Bahá’ís believe in religious unity, in contrast to the other viewpoints which clearly held with the preservation of the particular identity of their own religious group. The point was later published in the local newspaper as the essence of the meeting—which indicates the clarity with which the Bahá’í viewpoint was expressed. Another result of the meeting was an invitation presented to Paul Meade, the participating Bahá’í, to serve on a city-wide Committee on Community Relations, designed to act against prejudice through education.
Women’s Club Uses Bahá’í Prayer
In Lancaster, Pa., another city opened about a year ago, a single Bahá’í, Mrs. Grace Behrens, was able to have the Bahá’í “Prayer for America” used at the November meeting of the Business and Professional Women’s Club.
University Group Learns of Bahá’u’lláh
From Peoria, Ill., comes a thrilling account of a Bahá’í student from Iran on the campus of Bradley University. Once a year the “Town and Gown Club” of Peoria, composed of professional people in the field of education, law, medicine, and business, calls upon Professor Lew, counselor for foreign students at Bradley University, to present a foreign student program. This year Professor Lew called upon Khalil Khavari, Bahá’í from Ṭihran. Khalil expressed a desire to speak on “Bahá’u’lláh and Írán.” Professor Lew, who has been frequently befriended by the Bahá’ís of Peoria, readily accepted Khalil’s request to speak on the Faith.
Khalil was fourth on the program. His talk was simple, since he is not yet fluent in the English language. With a truly greateful heart he thanked Dr. Lew, a Buddhist and former Dean of the University of Nanking, for the opportunity and privilege of telling the members of the club about Bahá’u’lláh, what He had done for train where, at the time of His coming, there was so much hatred between peoples of varying religious backgrounds. He asked those present to pray that this love and unity which Bahá’u’lláh had welded from discordant groups might be expressed among all peoples of the world. His talk was so sincere, so filled with love of the Cause he espoused, that it seemed every heart was touched.
Toward the close of the meeting, a young South American student on the program passed out an illustrated pamphlet on Colombian coffee‘ This act prompted Khalil to arise and distribute the pamphlet One Universal Faith, done with such courtesy and friendliness that no one could help but accept it in the spirit in which it was given. Many people studied it with interest. Such remarks as “I can accept all of this!” were heard.
Another result of the talk—one member asked to bring her club group of about 300 to the Bahá’í Center for a luncheon meeting to hear Khalil give this same talk.
Let every American Bahá’í read again, and pray and ponder over the Beloved Guardian’s last message: “Once again—and this time more fervently than ever before—I direct my plea to every single member of this strenously laboring, clear-visioned, stout-hearted, spiritually endowed community, every man and woman . . . not to allow, through apathy, timidity or complacency, this one remaining opportunity to be irretrievably lost.”
Crusade Goals, Many Others Achieved in Africa Since Opening of Ten-Year Crusade in 1953[edit]
The objectives of the Ten-Year Crusade in Africa for which the National Spiritual Assembly of the United States was responsible were set forth by the beloved Guardian as follows:
11 Virgin areas to be opened:
Canary Islands
Cape Verde Islands
French Somaliland
French Togoland
Mauritius Island
Northern Territories Portectorate of the Gold Coast
Portuguese Guinea
Réunion Island
St Helena Island
St. Thomas Island
Spanish Guinea
2 areas already opened to be consolidated:
Liberia
South Africa
Purchase of land for National Endowment—South Africa
Purchase of land for one Mashriqu’l-Adhkár—South Africa
Establishment of a Regional National Spiritual Assembly—South Africa
These goals, with the exception of the establishment of the Regional National Spiritual Assembly, were all accomplished by the end of 1954. All of the 11 virgin areas had been filled by July of the same year. In 1953 there was one local spiritual assembly (Monrovia, Liberia) in one of the two areas designated for consolidation. By April 1954 each of these areas had a local spiritual assembly. Two pieces of land, one for a Mashriqu’l-Adhkár and one for a National Endowment nearby were purchased late in 1954. The last goal, formation of a Regional National Spiritual Assembly, was accomplished in April 1956.
Between the end of 1954 and December 1957 the achievements have been supplementary to the original goals, named above, with the following results:
Virgin Areas
Canary Islands 2 Assemblies
Cape Verde Islands 1 Assembly
French Somaliland 1 Assembly
French Togoland 2 Assemblies
Mauritius Island 3 Assemblies
Northern Territories
Protectorate of the Gold Coast 1 Assembly
Réunion Island 1 Assembly & 1 Group
Areas For Consolidation
Liberia:
2 Assemblies
2 Groups
2 Isolated centers
Incorporations:
2 Assemblies
Purchase of Land:
5 acres purchased from Tribal Chief Union of South Africa:
9 Assemblies
40 Groups and isolated centers
There were seven American pioneers in Africa by April 1953. During the following year 51 more Americans went pioneering to Africa. In the succeeding years the work has been supported by a total of approximately 70 American believers.
When the institution of the Hands of the Cause was augmented in 1954 with the first Auxiliary Board of Africa, four of these American pioneers were appointed as members.
Every one of the pioneers has served tirelessly with dedication and sacrifice. It has been the example of their lives, fully as much as their tongues, which has won new recruits to the ever-growing ranks of Bahá’u’lláh. When we consider the handicaps of health. lack of money, and opposition which these valiant souls have faced, the accomplishments are indeed miracles.
Inevitably some of these virgin goals, filled at the beginning of the Crusade, have been vacated from time to time during the years. The need now is for strengthening and consolidation. There is much to be done in all areas. As one pioneer has put it: “By 1963 we will have only just begun.”
—U. S. AFRICA TEACHING COMMITTEE
[edit]
The twenty-second annual Bahá’í Summer School held at “Bolton Place,” Yerrinbool, N.S.W., from December 28, 1951, to January 8, 1958, was overshadowed by the ascension of our beloved Guaridan, Shoghi Effendi. Each year has seen an increase in participants and this year 103 believers and friends came together, drawn by the common bond of Bahá’í love and fellowship in their bereavement.
The friends were delighted to have with them, for the duration of the School, Hands of the Cause Clara Dunn and Collis Featherstone. Members of the Auxiliary Board, Thelma Perl” and Eric Bowes, were also in attendance, as well as believers from as far away as Samoa, Fiji, Queensland, South Australia and Victoria. Increase in the number of youth over previous years was very evident, and at one stage there were over 20 children under the age of 14 present. Each day the older youth conducted a class for these children.
The gathered friends were saddened that for the first time in the history of the School no cable of greetings could be sent to our beloved Guardian, and with the knowledge that a new era has dawned a loving cable was dispatched to the Hands of the Cause in the Holy Land.
A high standard of lectures was maintained throughout, covering Administration (six sessions), Christ and Bahá’u’lláh (five sessions), and, such diverse subjects as the Ministries of Bahá’u’lláh and ‘Abdu’l-Bahá, Social and Ethical Teachings, and the Unity of Religions. Although afternoon sessions were left open on the program, by the end of the School only one or two were free! The attendants, eager to gain as much knowledge as they could, asked for special sessions, such as Impressions of the Holy Land, Work among the Aborigines, and Life in the Fiji Islands.
It was pleasing to see so many of the youth taking part in the talks and chairing meetings. Israeli Raculi, the first Fijian to attend an Australian Summer School, brought us closer to our brothers and sisters in the Pacific, and with his rendition of “Isa Lei” (the Fijian Farewell Song), won the hearts of all the friends. A picture evening, which many of the local residents attended, was also thoroughly enjoyed.
The real meaning of Bahá’í fellowship and unity became more and more apparent as the School progressed, and the renewed seriousness with which the friends studied bore testimony to their awareness 01 the burden which now rests more firmly than ever upon the shoulders of each one of them.
—KOALA NEWS
First Local Spiritual Assembly of the Bahá’ís of Las Vegas,
Nevada, formed on April 21, 1957.
“Winter Weekend” in Las Vegas Stresses Deepening in Faith[edit]
Taking advantage of the scheduled visit of Mrs. Florence V. Mayberry, member of the Auxiliary Board of the Hands of the Cause, the Bahá’ís of Las Vegas, Nev., who elected their first Local Spiritual Assembly last Riḍván (1957), planned a three-day “Winter Weekend” for December 21-23, 1957, for intensive study and public teaching effort, The 19 who attended included a few souls from California and Utah as well as Nevada believers.
The weekend opened with a social gathering Friday evening arranged by the Bahá’í youth, and closed Monday evening with a public meeting at which a youth panel presented a discussion on “Rewards of Living a Bahá’í Life.” One youth member, Carol Sherman, spoke from the standpoint of an enrolled Bahá’í youth; another, Fenton Kay, gave his views on a youth preparing to enter the Faith. During this discussion many questions in the minds of youth who had shown only passive interest were brought out, discussed, and answered from the Writings of Bahá’u’lláh and ‘Abdu’l-Bahá.
Mrs. Florence V. Mayberry, member of the Auxiliary Board of the Hands of the Cause, present at the conference, was the featured speaker at a public meeting Saturday evening when she gave an illustrated lecture on “A Pilgrimage to Haifa.” The following evening she held a meeting for Bahá’ís only, at which she spoke more intimately of her pilgrimage and of affairs concerning the Bahá’í world.
Other public events consisted of a public meeting on Sunday afternoon at which Nazrullah Rassekh of Palo Alto, Calif., spoke on “Christ, Muhammad and Bahá’u’lláh.” He spoke from the standpoint of one having been reared in the Islamic nation of Írán, and his treatment of the subject was informative to the Bahá’ís as well as to the seekers. On Monday afternoon Mr. Rassekh gave an eightminute interview on the local TV station. This interview so aroused the interest of the cameraman, who asked many questions after the program, that he is now attending study classes.
The class during the weekend planned by the Teaching Committee of the Las Vegas Bahá’í community were equally inspiring. The first one on Saturday afternoon was entitled, “Fulfilling America's Spiritual Mission,” with the subject matter from The Advent of Divine Justice, supplemented by other references carefully gathered by Walter Wooten. Emphasis was placed upon the necessity of Bahá’ís freeing themselves from the decadence and materialism of the present day and distinguishing themselves by those standards of conduct and deeds called for in the Sacred Writings; until this is done our words and teaching efforts will have no effect.
The Sunday and Monday classes were devoted to “The Seven Qualifications of an Enlightened Soul,” based on references from the Bahá’í Writings compiled by members of the Las Vegas community. Following each reading Mrs. Mayberry directed lively discussion into orderly and constructive channels.
The report by the teaching committee comments: “These classes were invaluable from the standpoint of increasing our capacity and understanding, gaining a larger over-all knowledge of the Faith, and deepening our reverence, humility, and love for this great Cause of God and each other. . . . The unity, love, and teaching impetus engendered by the “Winter Weekend” created an overwhelming enthusiasm for making this a yearly event.”
Indian Service Committee Offers Heart-Warming Pioneer Experience[edit]
To Bahá’ís in the teaching profession who are about to sign or renew contracts for next year, the American Indian Service Committee is ready to recommend localities where teaching positions may be applied for and where rich opportunities for Indian contacts exist. A list of such localities will be furnished on request. Preference for location on a reservation or in town may be indicated.
At this time the American Indian Service Committee would like to reassure every sincere Bahá’í who feels somewhat awed by the prospect of Indian teaching. Letters from pioneers constantly affirm the fact that living among the original Americans is a heart-warming experience, and otters an opportunity to shed those superficialities which so often complicate our lives today. Teaching is first and foremost “living the life,” simply and lovingly, and moving in the assurance that “every soul which ariseth today to guide others to the path of safety and infuse in them the Spirit or Life, the Holy Spirit will inspire . . with evidences, proofs and facts and the lights will shine upon it from the Kingdom of God.”
Write to Nancy Phillips, secretary; 736 Encanto Drive, SE.; Phoenix, Ariz.
—AMERICAN INDIAN SERVTCE COMMITTEE
First Winter School in Saigon Attracts Baha’is of Five Nations[edit]
Eight days of classes and evening discussions, from December 25, 1957, to January 1, 1958, the Feast of Honor, a public meeting, a tea, and a picnic comprised the program for the first Bahá’í Winter School in Saigon, Vietnam, for believers from Cambodia, Laos, Thailand, Macau, and Vietnam.
Every Bahá’í from Central Vietnam was able to attend all sessions, while others could come only on those days when their offices and businesses were closed. The daily attendance varied from 17 to 39 at the Feast of Honor, December 30,—not counting the children.
There were several highlights throughout the week, but the most joyous occasion was the Feast at the home of Mr. and Mrs. Pierre Duc, when two non-Bahá’ís from Trung Giang village, close relatives of the village chief, were received as believers as they had been wanting to do for some days.
The class sessions were each devoted to a different subject, introduced by a speaker followed by questions and answers. “Who is Bahá’í?,” “The History of the Faith,” “The Bahá’í Economic Program,” “Bahá’í Administration,” “The Bahá’í Concept of God, Mind, Soul, and Spirit,” “The Covenant of Bahá’u’lláh and the Will and Testament of ‘Abdu’l-Bahá.”—these were the subjects for study and discussion, while other sessions were devoted to consultation on the Six-Year Plan for South-East Asia and the teaching problems, plans, and methods in each of the countries represented.
Nearly every evening the Bahá’ís gathered informally at the home of Mr. and Mrs. Jamshed Fozdar to further discuss ways and means of spreading the Faith, and sometimes non-Bahá’ís joined them to hear about the Teachings and to see the slides and films shown by Miss Arden Thur. During these night sessions, and also during class periods, Dr. H. Ta’eed, Bahá’í pioneer in Laos, frequently related incidents in the life of ‘Abdu’l-Bahá and of early Bahá’í history, thus giving everyone a feeling of personal connection with the early days of the Cause and creating an even stronger bond of unity among all.
Thirty-seven persons attended the public meeting on Sunday evening at which the two speakers, Ho Cau and Nguyen van Tri, discussed the subjects “The Oneness of Religion” and “The Pattern for World Unity.” Articles on the school appeared in two prominent Vietnamese newspapers, in one of them on the front page.
On the opening day a cablegram of greeting was sent from the school to the Hands of the Cause in the Holy Land, to which this reply came the following day: “Delighted evidences progress area so dear beloved Gurdian’s heart. Assure prayers Shrine success.”
The successes already achieved even before the school in South East Asia fired the friends with further determination to go out and complete the spiritual conquest of those areas and the immediate accomplishments of the goals of their Six-Year Plan.
—PARVATI FOZDAR
Northern Alaskan Outpost Aflame Through Love of Devoted Pioneers[edit]
On the northernmost tip of Alaska a point of land Juts out into the Arctic Ocean. This is Point Barrow, where the Eskimo settlement of Barrow is located. It is to this remote and icy outpost, touched by few hours of daylight, that the pioneer, Frances Wells, hastened in August of 1955 to fulfill the Guardian’s plea to spread the teachings far and wide among the Eskimo people.
The National Spiritual Assembly of Alaska reports that Mrs. Wells has now turned over her four room home in Barrow to the National Assembly, which she states is “a gift and token of my love and appreciation for the many believers who have helped me establish residence here. It is my heartfelt wish and desire that this humble home may be used as the Bahá’í Center, as well as a residence for those who will come after me dedicated to the Faith and service of spreading the Bahá’í Teachings among the Eskimo people here.”
The House of Power and Light
How do the Eskimos feel about the Bahá’ís who have come to live among them? They have given the Barrow house an Eskimo nameKoamatikrwik, which means “the house from which comes the power or the light.”
Mable Amidon, Barrow Group Secretary, sends in the story: A young Eskimo man in the office where Frances Wells works had just delivered a sign for the office, and Frances expressed a desire to have one for her house.
“I’ll be glad to make the sign,” he said, “what do you wish to call it?” She had no name in mind. The young man then conferred with other Eskimos in the office and after some discussion they arrived at a name: Koumatikavik; and a sign was made and placed beneath the light at the door.
Crowds Throng to Hear Visiting Bahá’í
During her recent visit to Barrow, Florence Mayberry, Auxiliary Board Member, showed her slides on the Holy Land to a mothers’ club, to the grade school children, and in the evening to an overflowing crowd of 325 at the local theater which the pioneers had rented for this purpose.
The group secretary sums up this history-making visit as follows: “We feel that the Barrow people as a whole were very happy over everything. Many hundreds of them now know that there is a Bahá’í Faith —even those who attend nothing know, because something new sweeps over the entire village very fast.”
The Eskimos recently gave a token of their esteem to Frances Wells while she was attending a village election for members of the Council as an observer only. Members of the Council must be Eskimos. Mrs. Wells was asked to vote in the election, and since this privilege was unusual, she asked for the approval of the presiding Council, who granted it.
Bahá’ís throughout the world may gratefully offer their prayers for the continuing strength and perseverance of the pioneers who are devoting themselves at a difficult post with such singleness of purpose for the Cause of God among a people whom the beloved Guardian longed to see become an integral part of the Bahá’í World Community.
Seventeen members attended the Third Bahá’í Regional Congress held in
Montevideo, Uruguay, on December 15, 1957. The event was made joyous by
the acceptance of two new Bahá’ís into the Faith from the city of Juan
Lacaze, which results in the formation of the first Bahá’í group outside the
capital city of Uruguay.
l8th New Zealand School Offers Unusual Teaching Opportunity[edit]
The New Zealand Bahá’í Summer School was held December 27, 1957 —January 9, 1958. at New Plymouth. It was the eighteenth summer school, but it was historic in that it was the first held under the auspices of the newly formed National Spiritual Assembly of New Zealand.
In addition to the regular courses, a class was held each morning for inquirers by Mrs. Brightwell, with assistants, on such topics as “Prophecy, Science, and Religion,” and “Investigation of Truth,” and evening lectures were given.
The site of the Summer School was “Old House” on the slopes of Mount Egmont, commanding a magnificent panorama, and offering the joys of physical relaxation and communion with nature along with spiritual refreshment, This was the first Bahá’í school session held outside of Auckland.
Mayors Gives Official Welcome
An unusual honor was granted the School in the official welcome given by the Mayor of New Plymouth, who was most sympathetic and understanding in his approach to the Faith and to those attending the School. He stated that he realized the Bahá’ís had the welfare of mankind at heart.
There was ample opportunity for teaching work because of the number of sight-seers who come to the mountain and who were entertained in the hostel by the Bahá’ís. Bus drivers told their passengers that the Bahá’ís would provide tea at “Old House,” and as a result of this many were given the Bahá’í message. Even the weather cooperated by being cold and rainy part of the time so that the Bahá’í “fireside” became very much appreciated by the visitors. Members of the School were also interviewed at a Fair being held in the city before a large appreciative audience.
A Kotahitanga, or Unity Day, was held as an invitation to all nationalities to be guests of the school, and that evening Marjory Pepe Rau, a Maori, addressed the audience.
Alaskan National Assembly Appoints UN Observer[edit]
The National Spiritual Assembly of Alaska has announced the appointment of Verne L. Stout as observer to the United Nations. Since the Alaska National Assembly has been registered with the UN Information Office, it can participate in the nongovernmental activities of this body. Also announced is the appointment of Robert E. Moul as the Alaskan kan representative to the Intercontinental Conference to be held in Chicago, May 2-4.
98 British Baha’is Attend National Teaching Conference[edit]
The National Teaching Conference of the Bahá’ís of the British Isles was held on January 11-12, 1958, at Leeds. Ninety-eight people attended from all over Britain.
Among the numerous interesting sessions were those devoted to the increasing importance of the regional teaching committees, the work in the Islands under the jurisdiction of the European and Asian Teaching Committees, and the work on the home front. From these sessions two pioneer offers resulted, one for the Islands, and one for the home front.
The highlight of the Conference was the session given over to the Hand of the Cause, Hasan Balyuzi, and the Auxiliary Board members. Mr. Balyuzi spoke of the recent development at the World Center of the Faith.
All present were deeply moved by his words. The evening concluded with the showing of the film of ‘Abdu’l-Bahá, and the reading of the talk given by the Master at this time.
The next morning was given over to the National Spiritual Assembly, during which the Charter for the next five years, given us by the beloved Guardian, was reviewed. The Conference then sent a cable to the Hands of the Cause in Haifa, assuring them of our loving support.
The Conference ended with talks on the early history of the Faith, the Six-Year Plan in Britain, and the needs for today. We went away with a renewed sense of dedication.
—PAT SINCLAIR
Two Summer School Sessions Held in Central America[edit]
Two Summer School sessions have recently been held in Central America with encouraging success. One, from December 27 to 30, at Karbila, Honduras was at the beautiful ranch of Marcia Steward dedicated to the beloved Guardian, now being used as a Summer School for all of Central America.
Attendants included native believers from Honduras and El Salvador, and pioneers Ruth Yancey, Margot Miessler, Alan Pringle, George Haley and family, and Marcia Steward.
An innovation was a course on the History and Development of the Roman Catholic Church, a subject of great usefulness for Bahá’ís in this part of the world, where this religion has always been and still is a strong factor in the life of the people. Those attending this School came away highly inspired to carry on the work of the Bahá’í World Crusade.
The second Summer School was a weekend session held in “El Refugio,” El Salvador, in a lovely and picturesque camp of the Government high in the pines near the Honduran border.
Attendants included native believers and contacts from El Salvador, and pioneers Marjorie Stee Wadell, Jeanne Welsh Farrand, and Artmus Lamb. For most this was their first experience at a Bahá’í Summer School, and all are now demanding more and longer sessions as the best way of understanding the Teachings and entering the warm and loving shelter of the Bahá’í world family.
Baha’i Holy Days Recognized By Paramus, N. J., Schools[edit]
The Bahá’í Group of Paramus, N.J., has sent a copy of a letter from the Secretary of the Board of Education fo. Paramus which states: “The Board of Education adopted a resolution granting excused absences to children of the Bahá’í World Faith on their religious holdiays.” The four specified dates falling on school days were listed in the letter.
This now brings to 46 the number of school systems recognizing the Bahá’í Holy Days.
—NATIONAL SPIRITUAL ASSEMBLY
Calendar of Events[edit]
FEASTS[edit]
March 21-Bahá (Splendor)
April 9—Jalál(Glory)
DAYS OF FASTING[edit]
March 2-21
HOLY DAY[edit]
Naw-Rúz (Bahá’í New Year), March 21
NATIONAL SPIRITUAL ASSEMBLY MEETINGS[edit]
March 21, 22, 23
Baha’i House of Worship[edit]
Visiting Hours
Weekdays
1:00 p.m. to 4:00 p.m. (Auditorium only)
Sunday: and Holydays
10:30 a.m. to 5:00 p.m. (Entire building)
Service of Worship[edit]
Sundays 3:30 p.m., lasting until 4:15.
BAHÁ’Í NEWS is published by the National Spiritual Assembly of the Bahá’ís of the United States as a news organ reporting current activities of the Bahá’í World Community.
Reports, plans, news items and photographs of general interest are requested from national committees and local assemblies of the United States as well as from National Assemblies of other lands. Material is due in Wilmette on the first day of the month preceding the date of issue for which it is intended.
BAHÁ’Í NEWS is edited by an annually appointed Editorial Committee. The Committee for 1957-58: Mrs. Eunice Braun, chairman; Miss Charlotte Linfoot, secretary: Mr. Richard c. Thomas.
Editorial Office: 110 Linden Avenue, Wilmette, Illinois, U.S.A.
Change of address should he reported directly to National Bahá’í Ofiice, 112 Linden Avenue, Wilmette, Illinois, U.S.A.
