Bahá’í World/Volume 6/The Bahá’í Movement, by Renwick J. G. Millar
THE BAHÁ’Í MOVEMENT
BY RENWICK J. G. MILLAR
MY first acquaintance with the Bahá’í Movement and teachings occurred some years ago when I received a communication from Mr. E. T. Hall of Manchester, England. Mr. Hall had happened to see one or two copies of the local Journal which I edit, and from the tone of its editorial and other articles he judged that some indication of Bahá’í principles would not be unacceptable. His letter was duly published, and ever since then an interesting and intimate correspondence has been kept up between us. Subsequently I had the pleasure of receiving many Bahá’í publications—books, magazines and pamphlets—so that by this time I am probably better informed concerning the Movement and all it stands for than any other journalist in the country. (This I count a privilege and an education.) These publications I reviewed, sometimes briefly and sometimes more fully, in the ordinary course of my journalistic work. The reviews or notices were kindly spoken of and I fear rather highly appraised by Mr. Hall and other Bahá’ís who did me the honor of reading them, and I have been the recipient of many warm—too warm—words of appreciation. But the reaction of my readers to these thoughts was practically nil. Nothing has surprised me more than to learn that my treatment of Bahá’í publications as a journalist has been exceptional if not unique in British newspapers. Why it should be so I am at a loss to understand. The British Press in general has a world-wide reputation for the freedom it affords for the discussion of all shades of opinion emanating from thoughtful minds. If an exception is deliberately made in so far as Bahá’ísm is concerned, it must surely be due to some strange misunderstanding. Can it be that, as it was asked of old by Nathanael, “Can there any good thing come out of Nazareth?” so it is tacitly assumed that no good suggestion or system for the better ordering of world affairs could possibly originate in Iran? Or is it rather that the Bahá’í principles, when only casually examined, are regarded as too utterly idealistic—the dream of some would-be new Messiah?
Whatever the explanation may be, the Bahá’í principles seem to me to be worthy of the most earnest and sympathetic consideration. It is a trite but true saying that Truth is a diamond of many facets, and light should be given free scope for clear shining no matter from what direction it may emanate. Even the Christian religion had its origin in Judea. So noble and so pregnant with practical suggestions for world betterment are the Bahá’í teachings that it seems to me the World’s Press is missing a great opportunity in failing to give them every publicity while at the same time inviting all pertinent and relevant criticism or comment. Would that the world’s leaders possessed a knowledge of Bahá’ísm in its spiritual and social aspects and seriously set themselves towards bringing its fundamental points into actual operation.
In perusing Bahá’í publications, what first struck me most pleasingly was the high spiritual tone which permeates the writings of all exponents of the Movement. Bahá’ísm is based in the first place on the essential unity of the human race. This is fully in harmony with the declaration of St. Paul to the Athenians: God "made of one every nation of men for to dwell on all the face of the earth.”1 Moreover, every moral and spiritual precept set forth by Prophet or Apostle—those whom the Bahá’ís refer to as Revealers or Manifestations of the Divine Mind and Will—is clearly of universal application. Truth has relation to the whole human race, not to any particular section,
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1Acts xvii. 26-R. V.
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class, race, or nationality,
and it is an
accepted axiom that sound principles of
advancement and uplift are for all mankind.
Concerning other leading tenets of the Bahá’í Movement it is unnecessary that I should enter into any detailed statement in this article. They are set forth with great clarity and beauty in the publications issued on behalf of the Bahá’í Cause. Though enunciated and proclaimed by the Íránian sage, Bahá’u’lláh, some seventy years ago, they are entirely fresh and applicable to present-day developments, while some of them are still in advance of leading modern thought, and are laid down with a statesmanlike grasp of affairs that may be regarded as truly inspired. No lover of humanity can afford to set such teachings aside as mere idealism unworthy of serious consideration or concern. So much can be said without insisting that every claim and statement in the Movement must necessarily be infallibly true.
Personally, I was raised in the Christian (Protestant) Faith and as a member and office—bearer for many years in the Church of Scotland (Presbyterian) I subscribe to its confessional standards as sufficiently expressive of my religious beliefs. But this does not mean that my mind is foreclosed to fresh expository thought—quite the contrary. As a journalist, too, I naturally welcome high and constructive thinking—immeasurably beyond my own powers—from whatever source it may come. To me, therefore, the Bahá’í publications have proved of profound interest. In particular I appreciate the fact that it is not a system of priestly orders, with elaborate rites and ceremonies. Yet it recognizes that "Religion is the greatest instrument for the order of the world and the tranquillity of all existent beings.” This emphasis on personal religion is, to my mind, all—important, for without the Holy Spirit operating in the hearts and lives of men all our social and economic plannings will be largely disappointing and vain.
Throughout Christendom, apart from denominational differences, it is common ground that the ethical teachings of Jesus Christ of Nazareth are incomparably the greatest the world knows. Equally it is common ground that the Founder of Christianity did not set forth any scheme of administration for universal adoption. Very obviously the world was not then at a stage of development fitted for the working of any definite system of social order. But the nineteenth and twentieth centuries have brought many changes—more, indeed, affecting international relations than in any previous period of recorded history. Bahá’ís claim that Bahá’u’lláh was a Prophet for the New Age, inspired to set forth how the Christian truths and the truths at the basis of all other religions can be fitted to administrative processes the universal adoption of which would result in bringing into operation the long-prayed-for Kingdom of God upon earth. For myself I see no difficulty in accepting the suggestion that as there were great Prophets who pointed forward to the coming of the Divine Teacher to be born in Bethlehem, so, from that turning—point in human history onwards, other great Prophets should arise to proclaim to the world how His infallible truths are to be practically applied and administered for the welfare of mankind. That Bahá’u’lláh takes a high if not an altogether unique place among such Prophets or Revealers can hardly be denied by anyone familiar with his writings and teachings. And that he arose in Írán seems to me to have a significance all its own. At any rate, the student of Bahá’ism who fails to be impressed by the nobility and sanity of Bahá’u’lláh’s Revelation, safe—guarded by successive Guardians of the Cause, must be singularly insensible to the excellencies and values of great constructive thought.
In the summer of 1930, I made a tour of
various cities of the United States and
Canada. When at Chicago it was my privilege
to be shown over the Bahá’í Temple at
Wilmette, so far as it had then been
constructed. Not only so, but I had the honour
of an introduction to Mr. Louis J. Bourgeois,
its architect, who showed me his blue—prints
and drawings and by means of a model of
the Temple explained to me the spiritual
significance of its design. Never had I seen
anything that so captured my interest and
imagination. Here, it was evident, was
something original in conception, with a
wealth of symbolism and beauty far
surpassing anything I had conceived prior to
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entering his studio. It
afforded me an insight
into the unifying principle underlying
Bahá’ísm such as I had not previously realised.
It was with sincere sorrow that I learned of
Mr. Bourgeois’ death a month or two later.
My visit to his studio and the interview with
which he honored me I regard as a veritable
red—letter day in my life.
We all speak of Brotherhood and Unity and we know that as general sentiments they are admirable. Various organizations and agencies exist for the purpose of giving effect to the spirit of Brotherhood among men and nations; and for all that has been and is being done in this direction we cannot be too grateful. But until scope is afforded for an orderly expansion of real Brotherhood through a system of administration on lines of justice and truth universally applicable, the sentiment must remain very much in the region of the abstract.
My plea, therefore, would be for fair and impartial consideration of the World Order promulgated through the Bahá’í Movement. It will be found worthy of study by the most highly cultured minds in all nations. If it be what it claims to be—a Revelation for this new age—then it may be likened to a lens of crystal purity focussing and manifesting the Light that shines from Zion hill, the Light that is destined eventually to lighten every land.
Some of the Bahá’í Friends in Addis-Ababa, Abyssinia.
