IV
THE SEVEN YEAR PLAN
1.
THE TEMPLE OF LIGHT
BY ALLEN B. MCDANIEL
IN December, 1942, with the laying of the last step section, the exterior ornamentation of the Bahá’í Temple was completed. Thus has been achieved a task which the followers of the faith of Bahá’u’lláh the world over have earnestly and prayerfully labored for during the past one-third of a century.
‘Abdu’l-Bahá (Servant of God), came from the Holy Land westward, first through Egypt and then Europe and America, in 1912, with a universal message of the oneness of mankind and of peace. In June, 1912, He spoke of the universal temple and at that time went out to Wilmette, on the shores of Lake Michigan, where the north channel of the Chicago Drainage District takes the water out of the Lake, and laid a stone saying here would be erected this first universal temple of the Faith in the world; it would be the center of community life, surrounded by other buildings, such as the educational institution, the hospital, the hospice to take care of visitors, the community home for orphans, the aged and indigent, and provide housing for the various other humanitarian agencies of the community. He said that this whole community would be known as the Mashriqu’l-Adhkár —that is the Arabic for Dawning Place of the Mentionings of God.
In June 1920, at an annual convention in the Engineering Societies’ Building in New York City, followers of the Faith from all over America, with many visitors from other parts of the world, assembled to select a temple design. Among six different sets of designs presented, was a very beautiful and unique plaster model submitted by one who at that time was relatively an unknown architect, Louis Jean Bourgeois. To aid in the selection the convention called in as consulting architect H. Van Buren Magonigle, who made this statement in regard to the Bourgeois design:
“Mr. Bourgeois has conceived a Temple of light in which structure, as usually understood, is to be concealed, visible support eliminated as far as possible, and the whole fabric to take on the airy substance of a dream; it is a lacy envelope, enshrining an idea; the idea of Light, a shelter of cobweb interposed between earth and sky, struck through and through with Light—Light which shall partly consume the forms and make of it a thing of faery.”
The Design
Later on Mr. Bourgeois spoke in these words concerning the significance of his design as expressed in this beautiful model:
“The teachings of Bahá’u’lláh (Glory of God) unify the religions of the world into one universal religion, and as we know that all great historic religions developed a new architecture, so the Bahá’í Temple is the plastic teachings of Bahá’u’lláh. In the Bahá’í Temple is used a composite architecture, expressing the essence in line of each of the great architectural styles, harmonizing them into one whole.”
Mr. Bourgeois’ design was selected for the temple.
The late Major Henry J. Burt, first structural engineer for the temple trustees, was the chairman of a board of engineers and architects selected to consult with the trustees, who were given the task of providing
Detail of Main Story Ornamentation of the Bahá’í Temple. An extra casting of this was presented to Shoghi Effendi and has been placed in the gardens surrounding the Tomb of the Báb on Mt. Carmel, in Haifa.
the ways and means for the construction of this unique structure. Mr. Bourgeois explained to this board how this very remarkable and unique vision, as he called it, came into being. He stated that over a period of years he had been working on designs for the temple of Peace at the Hague, a seven-sided structure, crude and unsatisfactory. One night he had a vision and it was so strong that he got up and lighted the lamp in the little home where he lived then, in West Englewood, New Jersey, and made some sketches on the backs of some envelopes, of a nine-sided building with
Castings of the steps of the Bahá’í Temple being prepared and cured prior to being placed in position out of doors.
minarets at the corners. The only part of the vision that came to him then was just the two stories.
“For three months I worked and placed all kinds of domes on those two stories and could not get anything that was satisfactory; nothing seemed to be in proportion. I became impatient and was almost frantic trying to complete this design. Then one morning I had about given up hope when, in a flash of light, I was awakened and saw the dome of this building. It was on the building. I got up and snatched a piece of wrapping paper and made a sketch of the building and the dome and then went back to bed. I arose the next morning and there I found my temple. I realized that this temple was so different and so new and unique, that any drawings I might prepare would not give a satisfactory idea of it. I decided that the thing to do was to make a plaster model.”
Following the convention of 1920, a model was shipped through the country and exhibited in museums and art studios. The money for the site, which was purchased just prior to the time that ‘Abdu’l-Bahá came to this country and the building of the temple was decided on, was secured entirely by voluntary contributions from followers of the Faith throughout the world; all nations, all creeds, rich and poor, high and low, Gentile and Jew, Zoroastrian and Buddhist, have contributed to this temple, largely, because most of them are poor, at some sacrifice.
The building, as originally designed by Mr. Bourgeois, is nine-sided, and all of the sides are alike, with a doorway at the center, flanked on either side by two ornamental windows and enclosed with a flat arch. At the intersection of the sides, there is a pylon or minaret. The sides are curved, concave and that, as Mr. Bourgeois explained, is a symbol of the building, extending outstretched arms. The first story is 36 ft. high, on a circular foundation with 19 steps from the ground surface up to the main
The Temple steps being placed in position, in September, 1942.
The eighteen steps are built up by placing the units in the concrete supports, each step interlocking with the step below and above. There will be 900 units in the completed steps. These units have the same appearance as the exterior ornamentation itself.
floor; a second story 45 ft. high is considerably recessed, again with nine sides each having a group of windows. Above is the clerestory, 19 ft. to the dome, which rises a little over 200 ft. above the ground, just about the same height as the Capitol dome in Washington. Unique are the temple’s nine sides. The second story is offset in reference to the first, a feature that caused considerable comment when the design was first exhibited, because everybody said that the ribs of the second story should be in line with the pylons of the first story. Mr. Bourgeois stated that he had introduced a new principle in design; the ribs are curved and abut against the arched faces of the building. The criticism at that time was so great that Mr. Bourgeois made a sketch swinging the whole building around through twenty degrees so that the ribs and the minarets of the first gallery were in line with the pylons of the first story, and the whole design became lifeless and dead. The feature of the nine ribs which extend over the dome is their unique termination at the top; symbolizing hands lifted in prayer. Symbolic in the design are:
*“In the geometric forms of the ornamentation covering the columns and surrounding windows and doors of the temple, one deciphers the religious symbols of the world. Here are the swastika cross, the circle, the triangle, the double triangle or six pointed star (or Solomon’s seal), but more than this the noble symbol of the spiritual Orb, the Greek Cross, the Roman or Christian Cross; and supreme above all the wonderful nine pointed star, figured in the structure of the temple itself, and appearing again and again in its ornamentation, as significant of the Spiritual Glory of the world today.
"The nine pointed star reappears in the formation of the windows and doors, which are all topped by this magnificent allegory of spiritual glory, from which extend gilded rays covering the lower surfaces, and illustrating,
————————
*From Architectural Record, June, 1920.
in this vivid and artistic limning, the descent of the Holy Spirit.
“The numbers 9 and 19 recur again and again in the temple, illustrating its basic principle of Unity—nine being the number of perfection, containing in itself the completion of each perfect number cycle, and 19 representing the Union of God and man, as manifested in life, civilization and all things.”
As a member of the Advisory Committee of Engineers and Architects making a study of this structure for the Temple Trustees, the writer had a very interesting time for a period of about twelve years. Many people when they saw the model in the Engineering Society Building there in 1919, said, “That is very beautiful but it cannot be built. That lace-like design of the dome and of the windows and the whole thing is a very lovely conception, but absolutely impracticable.”
So it became the function of the board of engineers and architects, to try to materialize the vision of the architect. As we look at the design many of us, especially those of a mathematical type of mind, see the unusual opportunity for working out an elastic structure. This idea was considered by the Board of Engineers and Architects some years ago, but after considerable discussion it was finally decided to consider this project in two different parts. First, to build a skeleton structure of the general form and shape of the design, and then to clothe that structure with what Mr. Magonigle has referred to as a "lacy envelope”; that is, clothe the skeleton of superstructure with ornamentation, and so the work has proceeded along those lines.
Foundation Structure
The work began in 1921 with the building of the foundation. In the summer of 1921, nine concrete caissons were built to support the Temple foundation structure. These concrete piers extended from the original ground surface to bedrock; about 120 feet, 90 feet below the water level of adjacent Lake Michigan. Upon these piers and surrounding concrete and wood piles, the basement structure was erected the following year. This structure consisted of a circular wall of reinforced concrete, 202 feet in diameter and about 20 feet high, supporting the main floor and the sloping deck, upon which the eighteen circular steps were built. Within the central portion of this basement a circular hall with a domed ceiling was constructed and has been temporarily used for public meetings, sessions of the Annual Bahá’í Convention and other gatherings of the Faith.
Superstructure
By 1929 the Trustees had received cash donations amounting to $400,000, sufficient to proceed with the building of the superstructure. The materials committee recommended to the Trustees the construction of the entire superstructure framework enclosed with a metal-glass dome and metal frame windows and temporary doors. A careful cost analysis had disclosed the practicability of constructing the skeleton structure for the estimated cost of building the first story complete with a temporary roof, as originally contemplated by the architect and the Trustees, who realized that the Temple work must proceed in stages, as funds from time to time became available.
This plan was adopted and in August 1930, a contract was awarded to the George A. Fuller Company of New York to build this framework superstructure on the foundation. On account of the financial depression at that time, the contractor was enabled to do the work with expedition and such economy that the plumbing and part of the heating and lighting systems were installed with available funds—thus providing a completely enclosed and usable building. The structural design was prepared by Benjamin B. Shapiro, Consulting Engineer, Chicago, and the building was erected under his immediate supervision.
As this project started, the architect died in his studio home on the Temple property. He had completed his design, including full-sized drawings of all of the exterior ornamentation, great drawings of remarkable beauty and accuracy, some of them reaching a length of 109 feet.
Castings of the Greatest Name which go over the nine Main Entrances of the Temple. The Persian inscription means "O Thou Glory of Glories.” The first of these sections were placed in position in November, 1940.
Investigation of Materials
Early in 1921, the Executive Board appointed a materials committee, consisting of the late Major H. J. Burt, the structural engineer, as chairman, Louis Bourgeois, the architect, W. S. Maxwell, architect, E. R. Boyle; builder, and Allen B. McDaniel, engineer, to study the problems of materials to be used in the building of the Temple, with special relation to the exterior material. The unique and elaborate design of this nine-sided building had evoked considerable comment at the time of its selection and during subsequent years when the model was exhibited in museums, art centers, libraries and other public places in the larger cities of the United States and Canada. Over a period of nine years, and with a personnel changed through the death of Major Burt and other causes, this committee made three reports based on a world-wide study and investigation of building materials and their use in monumental structures. Samples of cast stone, terra cotta, aluminum alloy and architectural concrete were prepared by various concerns and placed on the property adjacent to the basement to test their durability, weathering, and discoloration. Conferences were held with leading representatives of the stone, cast stone, terra cotta, metals and concrete industries. After months of studies, investigations and conferences the committee was able to get only one definite estimate for the exterior ornamentation. The Earley Studio, Washington, D. C., submitted a full-size sample of the dome ornamentation and a preliminary estimate for the entire project. Soon after the acceptance of his design, the architect, in search of a suitable, practicable material of which his unique design could be executed, had met and interested John J. Earley, an architectural sculptor, who had developed a new type (exposed aggregate) of architectural concrete. The nature of the design with its intricate ornamentation and repetition of forms and details was especially adapted to a material such as concrete, plastic when placed in molds or on the building, and becoming as hard and durable as stone upon setting.
The Exterior Ornamentation
The John J. Earley Studio had available a plant at Rosslyn, Va., especially adapted to the construction of the dome ornamentation. This plant was assigned to the project and early in July, 1932, the preliminary work was started. This involved the layout and construction of a full-sized wooden model of one panel of the structural outer framework of the existing dome structure that would finally support the concrete ornamentation. An analysis quickly indicated that it would be more efficient and economical in the end to make the dome ornamentation at this plant rather than on the Temple property, as originally contemplated by the architect.
One of the arches which go over the nine Main Entrances. The first ones were placed in position during October and November, 1940.
The principal purpose of this model of the dome panel was to serve as a standard of measurement from which the dimensions of the various sections of the field and the ribs of the dome could be taken off later and used. Also this model was used for the purpose of studying the plaster of Paris casts of the dome ornamentation.
It was necessary to study the dome ornamentation, which is unique in having about one-third of its area perforated. If these perforations were too large they would destroy the architectural continuity. Were they too small they would not be apparent. All of the exterior surfaces of the ornamentation were carefully modeled and this modeling studied so as to secure the proper lights and shades and thus give character to the surface, especially when seen from a distance. It was necessary to study every ornamentation detail over a period of several months, so that it would fit into the design, as the brush strokes of the painter fit into and form a part of his masterpiece.
The first step in the preparation of the ornamentation was the modeling and carving of the original clay model for each and every section. The sculptor made a tracing of the architect’s original full-sized drawing for each surface and then transferred this design on the clay surface. From this outline he modeled and carved out the full-sized clay model. Plaster of Paris impressions were taken of the clay surfaces and from these the plaster of Paris model was prepared. These models were well reinforced with hemp and jute and rods. The rough plaster of Paris model was carefully carved to give the final surface texture and modeling. From each plaster cast or model a plaster of Paris mold was made and this represented the negative of the final cast section.
The unique feature in the casting of the concrete sections is the use of a mat or framework of high carbon steel rods which forms the reinforcement, supplying high early strength to the casting for handling and subsequently making of each section a structure which is designed to resist the highest possible pressures produced from wind, snow, ice and other factors.
After the concrete casts are taken out of the molds a group of skilled laborers scrape the mortar from the outer surfaces and thoroughly clean these surfaces down to the
Working on the Main Story Pylons of the Bahá’í Temple, Wilmette, Ill., during April, 1940.
exposed aggregate. This leaves the entire outer surface of a white radiant quality.
An interesting feature of the dome ornamentation is its division into the two hundred and seventy sections of the field and the one hundred and seventeen sections of the great ribs. These sections are separated by a space of a half inch to allow for deflection and temperature changes in both the steel structure and concrete material of the ornamentation.
Following the placing of the dome ornamentation, a second contract was awarded to Mr. Earley in March, 1934, for the ornamentation of the clerestory—the 19-foot drum below the dome. This project was consummated in July, 1935.
When the Seven Year Plan was created
[Page 181]
by a message from the Guardian of the
Bahá’í Faith, the continuance and completion
of the exterior ornamentation of the
Universal House of Worship at Wilmette,
Illinois was the first item of the program.
The ornamentation of the dome and clerestory had been finished nearly two years when the followers of the Faith of Bahá’u’lláh considered the details of this program at their Annual Convention, held in the Temple foundation hall during the last of April, 1937.
During the year period between the Annual Conventions of 1936 and 1937, a Technical Committee consisting of three Bahá’í laymen and three non-Bahá’í technical experts, had made a survey of the work done by the Earley Studio since June, 1932 —the time of the commencement of the exterior ornamentation—and of the most efficient and economical method of carrying on the work in the future. This Board in its report to the Temple Trustees, unanimously recommended the continuance of the ornamentation under the same procedure as had obtained during the dome and clerestory projects; the Earley Studio performing the work under a cost-plus percentage fee type of contract, and under the supervision of Allen B. McDaniel as managing engineer.
The work that remained to be done, under the Seven Year Plan, to complete the exterior ornamentation, included the second or gallery story, the main story and the steps. The estimated total cost of these three projects was $350,000. Metal doors and window grilles were considered as elements of the design to be executed toward the completion of the work, but subsequently were found to be impracticable under wartime conditions of 1942 and 1943.
In September, 1937, the contract for decorating the gallery story was placed with the Earley Studio at an estimated cost of $125,000. During the fall and winter of 1937 and the spring of 1938 with the efficient technique developed in the Earley plant in the handling of the work under the dome and clerestory contracts, the necessary plaster of Paris casts and molds were prepared and the concrete casts made. Early in May, construction work began at the Temple; window grilles, the spandrels and the cornice sections were erected, and the piers and pilasters were poured in place. The nine faces were completed early in November, 1938, and the pouring of the nine pylons at the corners begun. These great columns, rising to a height of 45 feet at the intersections of the gallery faces, were built in sections; each section about nine feet in height was poured into a mold composed of plaster of Paris sections which were moved and set up in place at each of the nine corners as the work progressed. The nine pylons were completed by the pouring of their capitals on July 31, 1939.
Impelled by the need for haste in prosecuting the work as rapidly as practicable, especially in view of the potential restrictions in building under the rapidly spreading war conditions abroad, the Temple Trustees had authorized the Earley Studio in December, 1938 to proceed with the making of the models and in February, 1938 to continue with the making of the molds for the main story ornamentation. These preliminary steps for the main story ornamentation were taken with such expedition and economy that by the latter part of the summer of 1938, it was evident that a saving of $10,000 would be made over the original estimate of $50,000.
At the request of the contractor, John J. Earley, the Temple Trustees authorized him to proceed with the pouring in place of the lowest section of the nine pylons at the corners of the main story faces. By the middle of October these sections were cast, the mold sections and scaffolding removed, and the structure ready for the continuance of the erection of the main story ornamentation in the spring of 1940.
Foreseeing future difficulties in the procurement of materials, the Contractor, under instructions of the Temple Trustees, purchased the reinforcing steel for the main story ornamentation and for the eighteen circular steps, and 600 tons of white quartz from Annapolis Rock, Maryland. Negotiations were entered into for the purchase of the white Portland cement, which would be required for the concrete casts of the main story and steps. Subsequent events, involving the United States in the world conflict, and the curtailment of the use of essential
Ornamentation of the Main Story of the Bahá’í Temple, Wilmette, Ill., being placed in position, April, 1941.
building materials, in nonwar building activities, early proved the wisdom of this pre-planning.
The casting and erection of the concrete sections of the ornamentation of the gallery story involved no especial problems nor difficulties and the work was executed expeditiously and at a cost exceeding the estimate of $125,000 by $2,782.18. As the making of the casts for the main story progressed at the Earley Studio, however, complications developed, due largely to the great size of the arch spandrels and the main doorway panels, and to the angle shape of the cornice sections. Subsequently, the erection of these sections above the great arches of the main story, involved such expenditures of time and skill in stone setting, that the costs far exceeded the estimates, which were based on the previous work of the clerestory and gallery story.
As funds became available, largely through
[Page 183]
a few large contributions, the work of the
main story ornamentation was carried on
during 1939 and 1940 and completed in
July, 1942. The first step was the casting,
in place on the Temple, of the upper
sections of the nine pylons. The wall surfaces
below the windows were poured, followed
by the piers and pilasters above these bases
to the springing lines of the great arches.
The window grilles and screens, which had
been received from the Studio in Virginia,
were set in place.
Meanwhile the casting of the quotations from the Hidden Words of Bahá’u’lláh—a different inscription above each of the great arches—of the spandrel sections, and of the cornice blocks was under way at the Studio. When winter weather interrupted the work at the Temple in December, 1941, seven faces of the main story had been completed and the casts for the completion of the last two faces were on the grounds.
Early in the spring of 1942, the contractor was authorized to proceed with the construction of the eighteen circular steps which will provide access from the grounds to the main floor of the Temple. During the preceding years the preliminary work under the steps contract had been carried on at the Studio, including the preparation of the design and working drawings, forms for the carriages to support the step sections, and the purchase and storage of reinforcing steel and crushed stone for the carriages and step sections.
Early in May, 1942, work was resumed at the Temple and continued uninterruptedly until January 8, 1943. During this period of eight months, the last two main story faces were finished and the eighteen steps comprising 54 reinforced concrete carriages, 914 step sections, 9 deck slabs and 9 plinth faces of the pylons were constructed. The carriages were poured in place on the sloping deck of the foundation structure; the step sections were cast in groups of from 10 to 17 on the main floor under the dome and moved and set in place on the carriages with a portable hoist. The method of step construction is unique in that the one-half inch spaces between adjacent step sections provide for adequate expansion and contraction of the two miles of steps so as to eliminate the usual cracking and distortion that occur in long concrete steps, walks and pavements.
Soon after the entrance of the United States into the global strife of World War II, the War and Navy Departments entered into contracts with the Earley Studio for emergency war construction works and practically took over the Studio personnel and plant for the first four months of 1942. In spite of this handicap, the contractor so expedited his work as to release his foreman and two assistants to get to the Temple, organize a labor force and get the main story ornamentation and steps work under way by the middle of May. War conditions involving increased labor wage rates, the necessity of working the force six days a week, with double pay for the sixth day, increased freight rates, higher liability and social security insurance rates and other factors resulted in the steps costing $21,700 more than the original estimate of $30,000, which had been previously based on a much simpler type of construction.
In a report of a review of the Temple ornamentation made by Mr. E. Roger Boyle, construction expert of Washington, D. C., in consultation with the writer—supervising engineer of the Temple construction—the construction costs of the various stages of the exterior ornamentation were given as follows:
| Dome | $168,821.97 | ||||
| Clerestory and Ribs | 41,984.88 | ||||
| Gallery | 127,782.18 | ||||
| Main story | 207,552.39 | ||||
| Steps | 51,701.05 | $597,842.47 | |||
| ———— | |||||
| Engineering, travel, office and field expenses | 13,427.85 | ||||
| ———— | |||||
| Grand Total | $611,270.32 | ||||
A review of the cost of the building of the Temple structure from its inception in 1921 to the completion of the steps in 1943, gives the following main items of expenditures:
| Caissons | $ 76,350.00 | ||||
| Foundation and equipment | 120,476.46 | ||||
| Superstructure, utilities, etc. | 418,173.31 | ||||
| Exterior ornamentation | 611,270.32 | ||||
| Architect’s fees and expenses | 42,900.00 | ||||
| Temple model and plans | 19,246.68 | ||||
| Engineers’ fees and expenses | 54,396.32 | $1,342,813.09 | |||
| ———— |
Preparing to place the steps in position on the Bahá’í Temple, Wilmette, Ill., July, 1942.
In a report to the Temple Trustees made in 1929, the writer estimated the total cost of the Temple structure, under building conditions and costs of that time, as $1,200,000.
On the Temple property, in addition to the Temple structure, during the period of the Seven Year Plan, an office building for the use of the Publishing Committee and the Treasurer’s office, tunnels to the two entrances to the foundation, areaways for air intakes, an oil tank vault, grading and seeding of the grounds, a storm enclosure for the Linden Avenue entrance and a steel wire fence along the Linden Avenue and Sheridan Road property lines, were built at various times to meet the needs of the expansion of the administrative activities of
The Bahá’í Temple, Wilmette, Ill., as it appeared in November, 1938.
the National Office and of the development of the area adjacent to the Temple structure. These projects involved expenditures of funds as follows:
| Administrative building | $ 5,688.47 | ||
| Tunnels, vault and areaways | 10,742.87 | ||
| Storm enclosure, garages, etc. | 571.21 | ||
| Grading and seeding grounds | 9,444.63 | ||
| Fences | 1,614.86 | ||
| ———— | |||
| Total | $28,062.04 |
Twenty-two and one-half years after
the selection of the unique and beautiful
design submitted in June, 1920, by Louis
Bourgeois at the 12th Annual Convention
of the Bahá’ís of the United States and
Canada, the first Universal House of Worship
stood forth in all its radiant glory in
the heart of the American continent. The
project which was regarded as impracticable
by architects, engineers, builders and others
who viewed the plaster model at the 1920
Convention had been built in enduring
concrete and steel. Through long years of study,
research and toil, many problems were
solved, new techniques of contruction were
evolved, special adaptations of materials
[Page 186]
were developed and labor relations were
established to furnish the required craftsmen
under Union rules.
Never before in the history of building construction had the casting and setting in concrete of such intricate detail been executed. No other material could have fulfilled the requirements of this design within reasonable cost. A survey extending over many years indicated the impracticability of the use of the age-old materials of stone, brick, and timber, as well as of the more modern materials such as terra-cotta, cast iron and cast stone. Thus at the time of need, when the great structural framework was ready to be clothed with its ornamentation, the science of architectural concrete had developed to a stage where a suitable material was available in the exposed aggregate type of concrete.
Thus the Temple, the ornamentation of which symbolizes life and progress, was developed as a constructive organism and evolved through experience, step by step. As man’s ascendancy from the animal to the spiritual has been a victorious record of progress, so the building of the Temple is a triumph of human achievement.
2.
UNITING THE AMERICAS
BY GARRETA BUSEY
THE unity of men in the love of God, destined by Bahá’u’lláh to pervade the whole earth, has at last, during the closing years of the first Bahá’í century, been extended to all the Americas. At some point in each state and province in the north, in each republic in the south and central portions of the hemisphere, a few people have sensed the nearness of God in His latest Manifestation, have dedicated their lives to His service, and have thus experienced such a feeling of brotherhood with one another and with all men everywhere as to promise deliverance from the suspicions which have long kept apart the American nations, from the class and racial cleavages which have riven them internally, and from the scepticisms which have paralyzed their energies. The pattern of the Bahá’í Administration, instrument for the establishment of the Most Great Peace, is being stamped upon every portion of the western world.
To contemplate this event is to realize the inevitability of the Divine Plan for the spititualization of the world. Marking the various stages of its progress, one comes to understand that each evolves in its own divinely appointed time and employs its own divinely prepared instruments.
Preliminary Events
At the center of the Bahá’í world, the Guardian of the Cause of God, foreseeing this act in the drama of the world’s destiny, had since 1921 been training the North American believers for their part in it. In 1935 he began to enlarge their spiritual consciousness by the translation of the "Gleanings from the Writings of Bahá’u’lláh” and thereby opened to their minds the sublime potentialities of the Day of God. At the same time he announced that the first stage of the formative period had come to an end and directed their energies to a more active teaching program.
It was not until May 1, 1936, however, while the Convention was in session, that the full extent of the program was revealed. No one who was present on that historic occasion will forget the astounding manifestation of unity between the North American Bahá’ís and the Guardian which appeared when, just after one of the delegates had proposed a rereading of the long neglected Tablets of the Divine Plan revealed by ‘Abdu’l-Bahá twenty years before, the following cablegram from Shoghi Effendi was received:
"Convey (to) American believers abiding gratitude efforts unitedly exerted (in) teaching field. Inaugurated campaign should be vigorously pursued, systematically extended. Appeal (to) assembled delegates ponder historic appeal voiced by ‘Abdu’l-Bahá (in) Tablets of the Divine Plan. Urge earnest deliberation with incoming National Assembly (to) insure its complete fulfilment.
Bahá’í Students in Asuncion, Paraguay.
Gathered together on the Bahá’í New Year, March 21st, 1941. (Miss Elisabeth Cheney, pioneer teacher, seated in center.)
First century of Bahá’í era drawing to a close. Humanity entering outer fringes most perilous stage of its existence. Opportunities (of) present hour unimaginably precious. Would to God every State within American Republic and every Republic in American continent might ere termination (of) this glorious century embrace the light (of the) Faith of Bahá’u’lláh and establish structural basis of His World Order.”
- (Signed) Shoghi.
The Convention was electrified. Tardily aware of the instructions given so long ago by the Master, only half comprehending their implications, slow to believe in their own ability to pursue a teaching program so much more extensive than that of the present time, the American Bahá’ís were at first dazed and then galvanized into action by the sweeping demands of the message.
To most of the people in the United States, the countries in South and Central America, thus opened up before us, were unknown, romantic lands much more distant than the continent of Europe soon to be closed to us completely. Teaching in the United States and Canada seemed already to tax to the utmost our spiritual energies. How then could we succeed in establishing the Cause in every republic of the southern continent?
The time for the unfoldment of that particular phase of the Divine Plan had, however, come, and on May 19 the Guardian cabled his call for pioneers permanently to reside in Central and South America, and gave 300 lbs. as the nucleus of a fund for the new teaching work. The action of the National Spiritual Assembly in response to these messages was the establishment of a special teaching fund of $30,000 in the national budget and the appointment of the first Inter America Committee.*
The Seven Year Plan proper, however, was not inaugurated until 1937 when the Guardian
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*Its members were: Loulie A. Mathews, Chairman, E. R. Mathews, Siegfried Schopflocher, Dudley Blakely, Elsa R. Blakely, Leonora Holsapple, E. R. Cartwright, Miguel Calderon, Isabelle Stebbins Dodge.
cabled to the Convention, urging the uninterrupted prosecution of the teaching program undertaken in 1936, and continued: ”Advise prolongation (of) Convention sessions (to) formulate feasible Seven Year Plan (to) assure success Temple enterprise. No sacrifice too great for community so abundantly blessed (so) repeatedly honored.” Thus the two great programs were merged into one: before the expiration of the first Bahá’í century, the external ornamentation of the Mashriqu’l-Adhkár was to be completed; an assembly was to be established in every state of the United States and in every province of Canada; and a permanent center of the Faith was to be set up in each of the republics of Central and South America. It is with the last mentioned portion of the plan that we are, in this paper, primarily concerned.
Let us glance for a moment at the conditions existing in these southern nations. Like the rest of the world, they contain a great variety of peoples in different stages of mental and spiritual development. Like the rest of the world, they exhibit great extremes of poverty and wealth, of culture and ignorance. These nations, each differing widely from its neighbors, are populated by many races, not entirely unified, professing, in spite of an apparent religious homogeneity, a variety of faiths. Political corruption, so strongly emphasized by the Guardian as an evil in the United States, is prevalent in these countries also, undermining the high ideals of their founders. No two nations are alike in their social and political conditions, yet in all there are enlightened people looking for a solution to the grievous problems of our day and ready, even eager for the Message of Bahá’u’lláh.
That this Faith should be destined to come to them from the United States and Canada was a severe test of the purity of their vision and their ability to overcome prejudice, for friendly overtures on the part of North Americans have justly been regarded by Latin-Americans with suspicion. Commercial exploitation has too often been the motive for such overtures. Contempt for a culture older than their own and for manners more courtly has too often been the attitude hardly concealed beneath the cloak of good will assumed by commercial emissaries and tourists. It is a glowing proof of the potency and universality of Bahá’u’lláh’s Faith that, having chosen as its bearers to the South and Central American countries servants from a nation most suspect, it should have been so readily, so whole-heartedly received by a few people in every nation.
At the inauguration of the Seven Year Plan, in 1937, South and Central America had been touched by the light of the new Day—but barely touched. The foundation of the Faith in that part of the world had been laid by Bahá’u’lláh in the Tablet to the Americas enshrined in the Kitáb—i-Aqdas, that Most Holy Book. This message, though never delivered to the Americas directly, had created in them the potential capacity to accept the Faith. In 1919 Martha Root had made her historic teaching journey in South America. Early in the ’20’s Miss Leonora Holsapple and Miss Maude M. Mickle had gone to live in Bahia, Brazil, and Miss Holsapple had been translating the Writings into Spanish and Portuguese. There were two other known resident Bahá’ís in South America in 1937. Mrs. Isabelle Stebbins Dodge had gone to Peru with her husband, who was engaged in mining activities there; and Mrs. Stewart, during her journey in 1936, had discovered an isolated believer, Mrs. Krug, in São Paulo. In 1935, Mr. and Mrs. E. R. Mathews had, at the suggestion of the Guardian, made an extended teaching trip through all the countries of South America, where they had found, here and there, a number of individuals eager to hear of the Cause. In 1936, Mr. and Mrs. Dudley Blakely visited British Guiana, stopping at Trinidad, Haiti, and Venezuela on the way. In British Guiana they found the newspapers hospitable to the message, and were able to give radio talks and a number of public lectures.
In the fall of 1936 outward events, the
ominous rumblings preceding the disaster
which was about to shake the whole world,
had begun to draw the American nations
together in an attempt at political
friendship. The People’s Peace Conference at
Buenos Aires was attended by Mrs. Frances
[Page 189]
Benedict Stewart, who, finding a surprising
number of eager listeners, remained to spread
the Teachings in Argentine, in Brazil, and
in Chili. It was about this time that Mr.
and Mrs. Stuart W. French made a trip to
the southern continent, stopping at Lima,
Valparaiso, Magallanes, São Paulo, Bahia,
and Trinidad, among other places. Mr. and
Mrs. Mathews also visited South America
again on a trip around the world.
Meanwhile Beatrice Irwin and Orcella Rexford were lecturing in Mexico, and Mr. and Mrs. Louis Gregory had gone to Haiti to begin the arduous task of opening that conservative island to the Cause.
With this preliminary work accomplished, the North American Bahá’ís received at the Convention of 1937 the cablegram from the Guardian which inaugurated the Seven Year Plan.
The First Victory
The teaching in Latin America under the Seven Year Plan can be divided, for convenience, into four periods: (1) that between the Conventions of 1937 and 1939; (2) that between 1939 and the mid-point in the Plan; (3) October, 1940, to April, 1942; and (4) the final two years.
The first phase is characterized by a series of apostolic journeys, resulting in the establishment of study groups in a number of places and the organization of the first Latin American assembly.
Mrs. Joel Stebbins visited her daughter, Mrs. Dodge, in Peru and together they gave the Message to a group in Lima got together by Sra. Rosell, who had herself become interested through Mrs. Stewart in Buenos Aires.
Mrs. Stewart, who had returned to the United States, sailed again for South America in the fall of 1938. She lectured in Buenos Aires, Montevideo, and Valparaiso, leaving study groups in those places. Early in 1939 she went to Santiago, arriving there just at the moment when an earthquake, terrible reminder of the might of God, foreshadowed the insecurity and desolation of the coming years throughout the world.
Cuba was visited by Mr. and Mrs. Ward Calhoun and by Philip Marangella. They made many contacts and Mr. Marangella secured promises of speaking engagements when he should return. Mr. William de Forge made a similar trip to San Juan, Puerto Rico.
Meanwhile Miss Beatrice Irwin continued her work in Mexico, where the inestimable bounty of Bahá’u’lláh was preparing the first fruits of the Seven Year Plan, ripened and ready to pluck. This first victory, which served as a miraculous confirmation of the whole Latin American undertaking, a divine encouragement, is one of the most dramatic events of the whole seven years. Mrs. Stewart, who arrived in Mexico City in July, 1937, recounts it as follows:
“In Mexico City, while speaking to a Woman’s Club on the subject of ‘Peace in a New World Order’ and quoting from the Writings quite freely, I noticed the deep interest of a lady not far from me. After the meeting she hurried to beg me to go with her that evening to the home of a friend where a group met weekly for study and discussion. I felt impelled to break a former engagement and gladly went with Miss Aurora Gutierrez to meet nine Mexican people who later became the first believers in Mexico. My friend explained that for several years this group of seekers had met regularly to discuss spiritual questions and to study the increasing turmoil in the world. After a beautiful prayer given by Mr. Pedro Espinosa, the group leader, in which he asked for spiritual vision and understanding, they asked me to repeat the message I had given at the club in the afternoon. I then asked if I might tell them of the Bahá’í Message.
“Way into the morning hours they listened and asked questions about the Cause and asked that I meet with them often and they would bring to the circle all of their group. After three such meetings with an ever larger group, the leader told me that they had for some time been convinced that somewhere in the world a New Manifestation had appeared to give the Truth for the New Era. So convinced had they been that they had sent their leader, Mr. Espinosa, to the United States, where he traveled from New York City to California in search of evidence of this New Manifestation. He did not find it but returned to
Bahá’í Youth Group of Havana, Cuba, 1944.
Mexico convinced 'that from a foreign country a Teacher would bring them the Good News of a New Manifestation.’ They had continued their regular studies and when they heard the Bahá’í Message, they were convinced it was the Truth they had long sought. At this meeting Mr. Espinosa handed me a paper on which were written the names of the nine I had first met saying they wished to be received as Believers of the Bahá’í Faith and would become the center for spreading the Message throughout Mexico.”
The Spiritual Assembly of Mexico City was organized at Riḍván, 1938. This was the greatest of those early triumphs of which the Guardian wrote: "Through their initial victories they (the American believers) have provided the impulse that must now surge and, with relentless force sweep over their sister communities and eventually overpower the entire human race.”
When, in 1939, the National Spiritual Assembly extended the hospitality of the Convention to a representative of the new Latin American sister community, so great was the enthusiasm of the Mexican believers that three others came as well. Among these visitors was Sra. Maria del Refugio Ochoa, recorded as the first Mexican Bahá’í. The occasion was one of great rejoicing, inspiring both to the older community and to the new believers, who on their return to Mexico City, incorporated their assembly, began issuing a News Letter, and plunged into the work of translating the Writings into Spanish.
Central America
The Convention of 1939 was significant, not only because there, for the first time, the North American believers entered into a communion of spirit with their Latin American brothers and sisters, but also because it marked the end of the first phase of their mission and the beginning of the second and most arduous stage of the work. The Guardian’s cablegram, expressing joy in the enlistment of Mexico in the ”forefront of the southward marching army” of Bahá’u’lláh, indicated also the new work to be accomplished. The settlement of Central America was to be the next step in the Campaign, with Guatamala, Honduras, El Salvador, Nicaragua, Costa Rica, Panama, Cuba, the Dominican Republic, and Haiti as the immediate objectives.
A new epoch, one of arduous work, of grinding sacrifice, was beginning, an epoch
Bahá’í Youth Day being celebrated by the Bahá’ís of Santiago de Chile.
which was to demand martyrs and provide glorious rewards. “Newly-launched Central American campaign,” cabled the Guardian, "marks official inauguration (of) long-deferred World Mission constituting ‘Abdu’l-Bahá’s distinctive legacy (to the) Bahá’í Community (of) North America. Chosen Community broadening its basis, gaining (in) stature, deepening (in) consecration. Its vanguard now entering arena monopolized (by) entrenched forces (of) Christendom’s mightiest ecclesiastical institutions. Laboring amidst race foreign in language, custom, temperament embracing vast proportion (of) New World’s ethnic elements. American believers’ isolated oversea teaching enterprises hitherto tentative, intermittent, now at end. New epoch openings, demanding exertions incomparably more strenuous, unflinchingly sustained, centrally directed, systematically organized, efficiently conducted.”
This message was reinforced by the publication of "The Advent of Divine Justice” with its stirring call for pioneers not only to arise at once and, “unrestrained as the wind, carry the Word of God to the uttermost end of the Southern Continent,” but also to establish their residence in the various countries comprehended in the Plan and to seek permanent means of earning their livelihood there. In this letter also the Guardian pointed out, as ‘Abdu’l-Bahá had done before him, the importance of the Central American countries, and especially Panama, as the link between the northern and southern continents, and warned the American believers of the grave results to themselves and to the work at large if they should fail to carry out their share of the Divine Plan.
The appeal stirred the members of the American community to a new consecration. It came at a time of tension, of ominous stillness before the storm of violence and terror moving across the earth.
The Inter American Committee* entered energetically upon plans for the settlement of Central America, for the training of teachers, for translation of the Writings into Spanish and Portuguese, and for the furtherance of teaching in the Latin American communities of the United States and Canada.
————————
*Mrs. Loulie Mathews, chairman, Mrs. Sarah Kenny, secretary, Mr. E. R. Mathews, Myrtle Dodge, Mrs. Amelia Collins, Leroy Ioas, and Mrs. Helen Bishop. Associate members: Mrs. A. E. Stewart, Siegfried Schopflocher, and Pedro Espinosa of Mexico City.
Soon pioneers began to scatter southward in obedience to the Guardian’s instructions for ”systematic penetration” into the territories to be settled. Immediately after the Convention, Matthew Kaszab, fired with enthusiasm, departed precipitately for Panama. He began giving lectures and received some good publicity, and by fall he had sent in the name of the first believer in Central America, Sr. Joseph Wantuck of Balboa in the Canal Zone. Mrs. Louise Caswell and Mrs. Cora Hitt Oliver followed Mr. Kaszab very shortly. They began attending the University of Panama and at once established friendly relations with the members of its faculty.
Gerrard Sluter of Toronto went to Guatamala, where, though he was restricted to some extent by government regulations, he obtained the assistance of three Theosophical Societies and succeeded in establishing a study group. He was visited by Antonio Rocca on his way to Honduras.
Antonio Rocca approached Tegucigulpa with eager curiosity. He describes the city as "a town of about 45,000 inhabitants, the only capital in the world without railway connections, the main transportation facilities being trucks but mostly ox-carts. The town is small, colonial style, mostly one and two story buildings and some of the streets are still not paved. In the main Plaza there stands the great ‘Colonial Time Cathedral,’ which my ancestors had given to the Central American Republics. I was overjoyed to be the chosen one to give the message to those people so very much needed in this 20th century.” He found the newspapers friendly but the people indifferent. The inhabitants were made up of many nationalities: Spanish, Palestinians, Arabians, Germans, and North Americans. The Spaniards were surprised that a born Spaniard would promulgate such teachings and the other peoples were equally conservative. After a period of loneliness and discouragement, a period such as that which ‘Abdu’l-Bahá foresaw for the pioneers and against which He fortified them by the glorious prayers in the Tablets of the Divine Plan, Mr. Rocca was able to give the Message to many hundreds of people. He came in contact, at length, with Sra. Angela Ochoa Velasquez, who was to become the first believer, and who introduced him to a group more open to the Teachings than any he had yet encountered. Some of these were fearful of government regulations, a fear which turned out to be baseless, however, as the government employees were friendly and granted full freedom to teach. In March, 1940, Mrs. Schopflocher came and her short visit stimulated much enthusiasm. When Mr. Rocca left, soon after, he could report that during his six months’ stay over 7,000 people had heard the Message and a group of seven believers had been formed. Gerrard Sluter, who went to replace him, organized the group into a teaching and executive committee and established the Bahá’í Fund.
To San Salvador went John Eichenauer to enter school and thus perfect himself in the language while he was teaching the Cause. He found little or no race prejudice and no active opposition—only indifference, which, by the fire of his spirit he soon began to overcome, for, by the end of 1939, he was able to report three believers: the first, Luis O. Perez, and the others, Emilie Bermudez and José Manuel Vela. Clarence Iverson joined him in 1940, and Mrs. Schopflocher gave the two of them much assistance during a teaching visit. Early in his career as a pioneer John Eichenauer began to show his great aptitude for getting excellent publicity. He was able to place World Order in two of the principal clubs of San Salvador and to insert a quotation from the Writings in Cypactly, one of the most important literary magazines of the country.
The magazines of Costa Rica also showed themselves favorable to the Cause. Mrs. Gayle Woolson and Mrs. Amelia Ford, who had immediately responded to the call for pioneers, obtained the consent of the editor of Alma Tica to publish a Spanish translation of the Guardian’s pamphlet "World Religion.” These pioneers established weekly classes, which grew in attendance.
Meanwhile Philip Marangella had returned
to Havana for an extended stay and Margaret
Lentz had gone to the Dominican Republic.
She reported her first believer during
this time, Maria Theresa Martin de Lopez,
who determined to give all her time to the
[Page 193]
Cause, and Mr. Marangella was able to
confirm four persons: Sr. Perfecto Toledo,
the first to accept the Faith; Sr. Eugenio
Ginés, the second; Mr. Jack Zoller; and
Sr. Domingo Santos del Rio.
Teaching in Haiti was still a very difficult task. After the termination of the Gregorys’ teaching visit, Mr. and Mrs. Shaw had stopped there for a while before going on to Jamaica. They were replaced by Mrs. Ellsworth Blackwell, who was later joined by her husband. Perhaps these pioneers experienced greater discouragement than any others in the Latin American work.
In Jamaica the Shaws found that the greatest obstacle to the spread of the Bahá’í spirit was class distinction. And yet they were given a hopeful sign when Mrs. Shaw, falling into conversation with three ladies on a street corner, learned that one of them had worked for Mrs. Maxwell in Montreal and had there attended Bahá’í meetings. Thus May Maxwell, that gracious and serene soul so soon to sacrifice her life for the teaching of the cause in Latin America, had already extended her influence into that part of the world.
The concentration of effort on the countries of Central America and on the islands of the West Indies was bearing good fruit, but South America had not been neglected. Mrs. Nourse and Wilfred Barton had departed for Uruguay. Eve Nicklin went to Rio de Janeiro. Emeric and Rosemary Sala settled in Venezuela. John Stearns took up his residence in Ecuador. And Mr. and Mrs. Worley joined Miss Holsapple in Bahia, where an assembly was organized in April, 1940. In March of that year Mr. and Mrs. Worley had become the parents of Anthony Roy Worley, the first Bahá’í baby to be born in South America.
To Buenos Aires was given the glorious and tragic bounty of receiving from May Maxwell the sacrifice of her life. In the early spring of 1940, she and her niece, Jeanne Bolles, went down to that city, well prepared by Bahá’u’lláh to receive so generous and exalted a gift. Mrs. Stewart, in 1936 and again in 1939, had spoken before numerous gatherings. Men and women of a wide variety of races and nationalities had heard the Message. A group of believers, growing steadily in devotion and faith under the guidance of Sr. Tormo, was almost ready to form an assembly. And now May Maxwell came—to imprint on this community the traces of her radiant spirit and to leave forever in its keeping her lovely earthly garment. "Laden with the fruits garnered through well—nigh half a century of toilsome service to the Cause she so greatly loved,” wrote Shoghi Effendi, “and afire with the longing to worthily demonstrate her gratitude in her overwhelming awareness of the bounties of her Lord and Master, she set her face towards the southern outposts of the Faith in the New World, and laid down her life in such a spirit of consecration and self-sacrifice as has truly merited the crown of martyrdom.”
On April 23rd the pioneers in Latin America, some of them alone, some in the consoling and inspiring presence of the new friends they had drawn into the Community of the Most Great Name, joined with the North American believers to commemorate the ascension of that pure and martyred spirit. It was a signal demonstration of unity throughout a large part of the globe, brought about by one glorious act of sacrifice.
The unity thus dearly bought was now binding the countries of the North American continent more and more closely together. The United States and Canada, long closely united in their common Spiritual Assembly, had drawn into the family of the Bahá’í Administration their sister nation to the south, and now the Mexican community was developing rapidly. It had outgrown its center; it had a flourishing youth group and had established children’s classes; it was publishing a six-page news letter; and its members had been busy translating the Bahá’í Writings, among them "Some Answered Questions,” “The Foundations of World Unity,” "The Wisdom of ‘Abdu’l-Bahá,” and "Bahá’í Procedure.”
The work of the pioneers and of the new
believers throughout the southern Americas
could not have been accomplished without
the support of the body of the North American
believers as a whole, and although this
[Page 194]
support is hidden and cannot be estimated,
it must not go unmentioned. The prayers
of the believers throughout North America
were the spiritual sustenance of the whole
endeavor; their gifts, steadily pouring into
the national treasury provided its material
nourishment. Many are the sacrifices which
will never be recorded except in the just
and accurate annals of the Abhá Kingdom.
One gift, however, we can gratefully acknowledge, that of Mr. and Mrs. E. R. Mathews, who, in a beautiful spirit of generosity, gave to the National Spiritual Assembly the title to the property known as Temerity Ranch at Pine Valley, Colorado, to be used as a training school for teachers in Latin America. This was to become the International School; and in the summer of 1940, under a committee consisting of Loulie Mathews, Mary Barton, Helen Bishop, George Latimer, and E. R. Mathews, it held its first session, an event which not only inaugurated the training program for which it was founded, but also aided the North American teaching work by spreading a knowledge of the Faith in its vicinity.
Certain communities in the United States were endeavoring, meanwhile, to reach Latin Americans in our own country. Of these efforts that of New York is the most distinguished. A series of programs at which visitors from the various American countries demonstrated the arts and culture of their native lands provided an opportunity to spread the Bahá’í teachings among them. These meetings were so successful that they have been continued at intervals throughout the succeeding years.
In October, 1940, the mid-point of the Seven Year Plan, the task set by the Guardian for that period had been accomplished. There were assemblies in Mexico City, Bahia, and Buenos Aires, groups in Havana, Tegucigulpa, Guatamala, Montevideo, and Panama. As early as April, Shoghi Effendi cabled to the Convention his joy that the believers had outstripped the goal set for 1939—1940: "Inter-continental crusade, through path broken by Martha Root and seal set by May Maxwell’s death, yielding destined fruit. Galvanized. permanently safeguarded.”
Climax
The period of eighteen months which followed the mid-point in the Seven Year Plan was the turning-point in the great drama of the Americas, the axis in point of time upon which the destiny of this hemisphere, and indeed of the world, was to revolve. It saw the United States and several of her sister American nations drawn into total global war, climax of evil and pain, marking the end of a long cycle; it saw a multiplication of difficulties and frustrations in the way of carrying the Bahá’í message; but it saw also the divine miracle of vernal growth in the spiritual soil of Latin America. For during this time the Faith was planted in all the remaining territories of the south, and those older communities, thrusting down new roots, began to grow and spread.
This period was marked by the settlement of devoted and able pioneers in Bolivia, Chile, Paraguay, and Colombia, by the rapid flowering into assemblies of already established groups, and by independent work on the part of those groups and assemblies.
The sending out of pioneers now became more difficult. Passports were held up; transportation was hard to obtain. Moreover, the journey to Central and South America had become increasingly dangerous. It was fortunate that to the Inter America Committee, which by this time had undergone some changes of personnel* was added at this time (October, 1940) Miss Edna True, whose experience in conducting a travel bureau was invaluable and to whom must be given much of the credit for enabling the many pioneers who had arisen, to get to their appointed posts.
The new pioneers who went out at this time were Mrs. Eleanor Smith (Adler), Mrs. Marcia Steward (Atwater), Miss Elisabeth Cheney, and Mr. and Mrs. Roscoe Wood. Miss Jeanne Bolles and Mr. Philip Sprague also departed for extensive teaching trips.
To the lofty and lonely heights of Bolivia, Eleanor Smith (Adler) carried the
————————
*Mrs. Mathews, now intensively occupied in the establishment of the International School, had yielded the chairmanship to Mrs. Stuart W. French. Other members of the Committee at this time were: Mr. and Mrs. Octavio Illescas, Mr. David R. Rubin, Mrs. Isabelle S. Dodge, Mrs. Thomas Collins, and Miss Dagmar Dole.
Bahá’í Message in December, 1940. There she found a few responsive listeners and, although the tremendous altitude made activity on the part of the pioneer arduous and acceptance on the part of the people a matter of very slow growth, she warmed the hearts of many in La Paz with her loving spirit and prepared them for the great Teachings which they must ultimately accept. Before her return to the United States in July of the next year, she had welcomed into the Community of Bahá’u’lláh Bolivia’s first believer, Mme. Yvonne de Cuellar.
Mrs. Steward, meanwhile, had gone to Santiago, where she joined forces with Sra. Espinosa, an Argentine who had been attracted to the Teachings in Buenos Aires by Mrs. Frances Stewart. These two, with the help of Erica Lobl, the first person to be interested by Mrs. Atwater, started classes almost at once. Working with nerve-shattering intensity, Mrs. Atwater spread the fire of the Bahá’í Faith with astounding rapidity through Santiago. The first Chilean believer was Paul Bravo, a child of twelve. In April, 1941, the first adult, Mr. Bittencourt accepted the Faith. On April 21st there were five believers and soon this group had increased to ten. In May Mrs. Steward lectured at the University before an audience of three hundred or more. And by summer, a knowledge of the Bahá’í Teachings had spread outward in many directions: through a theosophical society; through a university group; among American newspaper people; and, because of Mrs. Steward’s connection with the press, to the Chilean government itself.
With astounding rapidity the Cause in Santiago ran through phases of development which had required in many North American communities a range of years: the growth from isolated believer to group, the development of wide publicity, the testing of the believers whereby they were trained in unity among themselves, the beginning of extension work, and finally, in 1943, the organization of an assembly. A part of this progress took place in Mrs. Steward’s absence, for she returned for an extended visit to the United States and Canada in March, 1942. But while she was away the responsibilities of the pioneer were assumed most ably by Mr. Tony Fillon, one of the new believers, until her place could be temporarily filled by Virginia Orbison.
Meanwhile Paraguay had received Elisabeth Cheney, who attracted to her weekly meetings a group of intellectual and artistic people, among them a former minister of education and a sculptor. By March, 1941, in spite of revolution and the enervating effects of the unaccustomed tropical climate, Miss Cheney had started a youth group and was organizing an advanced study class of fifteen members. But Elisabeth Cheney was one of those who suffered the martyrdom of illness for the sake of the Seven Year Plan, an illness so serious as to jeopardize her life and force her to return home in the fall of 1941.
In Rio de Janeiro Leonora Holsapple and Jeanne Bolles had established themselves in an apartment and were holding small weekly meetings. Elisabeth Cheney had visited them, passing through to Asunción; Mrs. Barton stopped on her way to Montevideo; Philip Sprague and later the Mottahedehs paused there on their teaching trips; Beatrice Irwin lectured there; and early in 1941 Mr. and Mrs. Wood arrived as settlers.
Gerrard Sluter had gone from Guatamala to Colombia, and Eve Nicklin took up her residence in Lima, Peru, where she started a successful nursery school.
Meanwhile those groups and communities established during the first stages of the Seven Year Plan were entering a new phase of development. They showed an independent vitality which enabled the pioneers to change the character of their work to that so beautifully outlined by the Guardian at this time: ”to nurse these tender plants of the Vineyard of God, to foster their growth, to direct their development, . . . to help resolve their problems, to familiarize them with gentleness, patience and fidelity with the processes of the Administrative Order and thus enable them to assume independently the conduct of future local and national Bahá’í activities.”
For this task the Inter America Bulletin
was an instrument of great value. Begun
in July 1940 as a circular letter to pioneers,
it soon began to carry a page or two of
Spanish translations of the Writings, messages
[Page 196]
from the Guardian, and other material
valuable in bringing to the new groups and
communities a sense of belonging to the
world-wide fabric of the Cause. Thus these
radiant new centers escaped the tendency to
become separate ingrown little organisms
and developed the spirit of brotherhood with
the rest of the Bahá’í world so beautifully
evident in their communication with the
North American believers. Even without
pioneers some groups of believers were
carrying on their study of the Bahá’í teachings.
The Bahá’ís in Guatamala and Honduras
were maintaining enthusiastic study classes
alone.
Another sign of growth was an increase in newspaper and magazine publicity, especially in San Salvador and Costa Rica. John Eichenauer continued to write tactful and persuasive newspaper articles, which he began to get published in several countries of Central America, and in Costa Rica the magazine Alma Tica, edited by Senora de la Frank, one of the believers, printed several excellent articles about the Cause.
In Costa Rica the Cause was indeed developing rapidly. Not only was an assembly organized in 1941, but the community was carrying on extension work. It had started a study class at Puntarenas, had confirmed several believers there, and had given the Bahá’í message in five of the seven provinces of the country.
In Honduras also, the Faith was soon carried beyond its initial center, for John Eichenauer, leaving Clarence Iverson in San Salvador, settled in Rosario and began to introduce the Teachings.
Extension work was carried on even by the very young group in Chile, which sent a teacher for a month to Valparaiso, as well as by that oldest Latin American community, Mexico City, which had planted the Faith in Puebla.
In Buenos Aires Philip Sprague found that the attendance at meetings had grown tremendously. A youth group had been organized; articles were being published; a translation of “The Dispensation of Bahá’u’lláh” was under way; a series of radio programs, two half-hour programs each week, was being given; extension work in Patagonia was planned; and the country home of Sr. Tormo was becoming a kind of summer school.
All along the line the same vitality was evident. Study classes became groups of believers. Groups flowered into assemblies. In Ecuador, where John Stearns had as yet confirmed only one believer, Sr. Les Gonzales, an enthusiastic audience assembled to hear the Mottahedehs, and several professed themselves ready to become Bahá’ís. In Nicaragua where Matthew Kaszab had been confronted by serious difficulties, the two first believers were Srta. Blanca Mejia and Mr. Henry Wheelock. In Cuba Mrs. Hoagg and then Miss Kruka steadily added to the group of Bahá’ís, and even Haiti, which had hitherto presented to those devoted pioneers, the Blackwells, the stony face of indifference, produced a study class which yielded three believers: Mr. and Mrs. McBean and Miss Muriel Johnson. By April 1942 the number of assemblies was nine: Mexico City, Puebla, Buenos Aires, Montevideo, Tegucigulpa, San Salvador, San José, Puntarenos, and Havana.
The Culmination
The Guardian’s cable to the Convention outlined the history of Inter America teaching beginning with the Aqdas, announced the final phase of the Seven Year Plan, called for many more pioneers, and instituted with a gift of $5000 the Shoghi Effendi Deputization Fund.
To this appeal there was a widespread response. Many believers in North America who were unable to leave their homes found in the new fund an incentive to project themselves by their contributions into the Inter America teaching work. New pioneers were added to those ready to depart.
Flora Hottes, who had been awaiting
transportation, flew down to Bolivia to take
up the work begun by Eleanor Smith
(Adler)—to encourage and strengthen the
four Bolivian believers with her warm and
sunny presence. Mr. and Mrs. C. E. Hamilton
went to reside in Cristobal and so
give help to those steadfast pioneers in
Panama, Louise Caswell and Cora Oliver,
who were further reinforced a little later
by Julia Regal. Mr. Malcolm King of Milwaukee
prepared to return to Jamaica, his
[Page 197]
native land, to teach the Faith. Clarence
Iverson in San Salvador, was joined by his
mother. Gertrude Eisenberg went to Brazil
and Virginia Orbison to Chili. Both were
later to teach in Paraguay. Ruth Shook,
bound for Colombia, rather than wait for
air transportation, went by rail to Mexico
City and then by way of Guatamala and
San Salvador. John Eichenauer, now in
Guatamala, had with him his brother Marshall.
And Philip Sprague planned another
teaching trip which took him through
Panama, Columbia, Ecuador, Peru, and
Chile. That winter also, Winifred Baker
sailed for Colombia, Gwen Sholtis went to
Venezuela, and Mrs. Barton visited Wilfred
in Montevideo. Later Etta Mae Lawrence
went down to Buenos Aires to work with
the youth group there.
The stories of these pioneers and of those who preceded them are tissues woven of the darkness of discouragement and the shining threads of victory. The recounting of the many small miracles by which human hearts were changed and the light of Bahá’u’lláh was spread must be left to the men and women who helped to bring them about. They will constitute a glorious chapter in the history of mankind. Here there is only space enough to record the great sweep of the conquest and to mention a few of its incidents.
The growth of the Cause was steady. In 1943 there were newly organized assemblies in Port au Prince, Haiti; Guatemala City; Quito, Ecuador; and Bahia, Brazil, where the assembly, once disbanded could now be reinstated. New teaching centers had been established, one of the most important being at Magallanes whither Mrs. Steward, at the request of the Guardian, went to carry the Faith to the southernmost end of the Americas. Gwen Sholtis sent in her first registration card from Venezuela, that of Srta. Leonora Marin. John Stearns began sponsoring a radio program in Quito under the auspices of his Kandy Kitchen, which provided a program of good music interspersed with readings from the writings of Bahá’u’lláh and ‘Abdu’l-Bahá. This program could be picked up all over South America and occasionally in Spain.
But the most noticeable characteristic of this last period of the Seven Year Plan was the work undertaken by the local believers. Many of them were engaged in translating Bahá’í literature. The Mexican believers, as we have seen, had begun that great task. It was continued by the Bahá’ís of Buenos Aires, and in Uruguay three believers, having finished the “Thirty-Six Lessons,” embarked upon the gigantic task of translating “The Dawn-Breakers.”
Not only were the new Bahá’ís translating the Writings—they were also publishing articles of their own. In Costa Rica two magazines were open to the Faith, Alma Tica and Repertorio Americano, edited by Sr. Gracia Monge who himself has written some articles on the Bahá’í Teachings. Sr. Santos Dominguez of Tegucigulpa published a valuable little booklet, “Premier Centenario” which states the teachings and tells of the development of the Cause in Honduras.
Latin American teachers arose. Sr. Tormo went, with Wilfred Barton, to Paraguay. Sr. Ulloa went from Costa Rica to Panama to assist the pioneers there. Study groups in three cities of Argentine were taught by believers from Buenos Aires. The Bahá’ís of Santiago were carrying the Faith into other parts of Chile. As time went on the visits between communities were more frequent until in 1941 the Inter America Committees wrote: “Thus the Divine Plan continually evolves. Threads of friendly human contacts weave back and forth, bringing out in ever elaborated beauty the Divine Plan of World Unity.”
As individuals became more active, the communities as units began also to take on more responsibilities, demonstrating their growing maturity under the Administrative Order. One sign of their development was the recognition of the Costa Rican assemblies and that of Montevideo by their respective governments.
The Assembly of Buenos Aires now accepted the responsibility of publishing and disseminating Bahá’í books in Latin America. The Mexican assemblies were carrying on extension work in various parts of their country. San Salvador had begun teaching in Santa Ana, the second largest city of El Salvador.
Youth groups and children’s classes were
[Page 198]
organized. Tegucigulpa inaugurated a Sunday
school with sixteen members under the
leadership of Sr. Tani Viana, and the Havana
Assembly, aided by Josephine Kruka and Jean
Silver, started children’s classes which grew to
number more than fifty enthusiastic members.
The youth work in San Salvador deserves special mention. It took the form of a youth academy, a school for boys, sixteen to twenty years old, who lacked the means to complete their education. They are given courses in Bahá’í culture, English, Grammar, Shorthand, Radio Telegraphy, Arithmetic, and First Aid. For this there are no charges, except a few cents a month for the hall and the chairs. This remarkable demonstration of the Bahá’í spirit in action resulted in the formation of a strong youth group in San Salvador.
In 1943 youth symposiums were held in Cuba, Costa Rica, in Honduras, in El Salvador, in Chile, although there were only two young Bahá’ís, and perhaps in other places from which we have no report.
Meanwhile the Latin American work in the United States continued. The sessions of the International School at Temerity Ranch, product of the generous, glowing spirit of Loulie Mathews, became increasingly valuable. The collected notes of four sessions brings together with an attractive presentation of the Faith an extraordinary amount of information about the South and Central American countries.
New York continued its Latin American programs and friendship gatherings of various kinds were held elsewhere. One of them sponsored by the Regional Committee of the West Coast and financed by Loulie Mathews was held in the Brazilian Room near Berkeley. The mayor of Berkeley, the consul general from Peru and consuls from various countries were guest speakers. Latin American musicians performed, and Marzieh Gail read the words of ‘Abdu’l-Bahá. On another occasion Mrs. Katherine Mills and Mrs. Orcella Rexford Gregory persuaded a group of distinguished Latin Americans attending the International Conference of the New Education Fellowship at Ann Arbor to attend some of the classes at Louhelen.
The work of Mrs. Amadée Gibson of Los Angeles must not be forgotten. Realizing the desperate need of Bahá’í literature in French, she typed copies of some of the Writings, bound them herself and sent them to the friends in Haiti.
In North America also working steadily through the years, was the Committee. Finding and training pioneers, arranging the minute details of their going and coming, coordinating their activities, keeping them in touch with the Cause in North America, transmitting the Guardian’s messages, encouraging them, supporting them in difficulty and discouragement, recording their achievements and arousing for them the support of the whole North American community, year after year the committee pushed the work ahead. Each member contributed his own special quality to the work.* The spiritual fire and energy of Loulie Mathews launched the enterprise under special instructions from the Guardian; the wise kindliness and serene patience of Nellie French and her gift for organization have carried it on. The industry and practical experience of Edna True, the ardor and warmth of Octavio Illescas and his knowledge of South America, and the special gifts and the devotion of all the other members have made the success of the Inter America work possible.
But it is the pioneers after all to whom we owe our homage. It is they to whom Bahá’u’lláh wrote: “Should a man, all alone, arise in the name of Bahá and put on the armor of His love, him will the Almighty cause to be victorious, though the forces of earth and heaven be arrayed against him.” They sacrificed their homes, their comfort, sometimes their health, or even life itself to carry the Message of Bahá’u’lláh. They worked intensely, gave of themselves lavishly. They endured terrible heart-searchings with the strength of deep humility. “Pioneering is a constant discipline of no uncertain strength,” wrote one of them. ”We are sent to teach, but I sometimes wonder if
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*The complete list of those who have served on the Inter America Committee is as follows: Nellie French, Loulie Mathews, Sarah Kenny, E. R. Mathews, Myrtle Dodge, Amelia Collins, Lervy Ioas, Frances Stewart, Siegfried Schopflocker, Pedro Espinoza, Octavio Illescas, Inga Illescas, Isabelle Dodge, Dagmar Dole, Edna True, Mr. and Mrs. Edward Bode, Valeria Thornton, Shirley Warde, Charles Wolcott, Given Bell, Mrs. H. J. Stanudigl, Christine Lofstedt and Dr. and Mrs. Clyde Longyear.
the pioneer doesn’t learn as much as he imparts—I mean in understanding, character building, patience, especially patience, compassion, and especially also he must learn how to ‘take things’! The range is all the way from a New Year’s party on the roof, watching the sun rise over the magnificent Cordillera, to giving blood for transfusions to someone who has tried to die—all part of carrying the Cause which is assurance, to the unassured.”
There were martyrdoms—of the spirit and of the flesh. Some of these bearers of the Word of God—Elisabeth Cheney, Matthew Kaszab, Gwen Sholtis, and John Stearns became very ill. Matthew Kaszab suffered imprisonment because his mission was tragically misunderstood. Ill and alone he journeyed back to Texas and there died. In Brownsville a burial stone erected by Mrs. Mathews marks his grave. It bears a design of the Greatest Name and a quotation from the Guardian’s cable.
Matthew Kaszab Died January 13, 1943 Pioneer Bahá’í Teacher in Nicaragua "His services are unforgettable.”
In Buenos Aires there is another monument—a pure white shaft of Carrara marble crowned with wings, symbol of the victory of sacrifice. Designed for the beloved May Maxwell by her husband, it was erected by the Guardian and the North American community in 1943. Mrs. Collins, representing the National Spiritual Assembly, selected the sculptor and placed the contract. Sr. Tormo and Wilfred Barton were left to supervise the work. Thus, cooperating in loving reverence to commemorate one of the three great martyrs to the spread of the Faith throughout the world, the North and South American believers sealed a union which will last forever.
As this is written nearly two months of the first century still remain. The final records are not in, but victory for the Seven Year Plan in Central and South America has long been assured. It was consolidated by a recent visit to South America by Dorothy Baker, representing the National Spiritual Assembly. Mexico, the first assembly to be formed, has created sister assemblies in Puebla and Vera Cruz and has believers in six other places. In the remaining territory included in the Plan there are sixteen assemblies, including Puerto Rico, not strictly a part of the Inter American work under the Seven Year Plan. No Latin American country is without a group of believers. From Magallanes to Alaska Bahá’u’lláh is known and believers throughout the Americas stand ready for new tasks in a new century.
The American Bahá’ís have worked devotedly to achieve this victory but it could never have been accomplished without the Guardian. Behind the pioneers, behind the committee, the National Spiritual Assembly, and the community at large, he stood, planning each step firing us all for its accomplishment, giving generously of money and of spirit. His letters sustained the pioneers and encouraged the new assemblies. With his steadfast strength he has compensated for our frailty. He is the pillar on which the unity of the western hemisphere is built.
3.
TEACHING IN NORTH AMERICA
BY LEROY IOAS
THE believers of God throughout all the republics of America, through the divine power, must become the cause of the promotion of heavenly teachings and the establishment of the oneness of humanity. Everyone of the important souls must arise blowing over all parts of America, the breath of life, conferring upon the people a new spirit, baptising them with the fire of the love of God, the water of life, and the breaths of the Holy Spirit so that the second birth may become realized. For it is written in the Gospel, ‘that which is born of the flesh is flesh; and that which is born of the spirit is spirit.’ ”
- ‘Abdu’l-Bahá
- America’s Spiritual Mission.
"First century of Bahá’í era drawing to a close. Humanity entering outer fringes most perilous stage (of) its existence. Opportunities of present hour unimaginably precious. WOULD TO GOD EVERY STATE WITHIN AMERICAN REPUBLIC AND EVERY REPUBLIC IN AMERICA CONTINENT MIGHT ERE TERMINATION (OF) THIS GLORIOUS CENTURY EMBRACE (THE) LIGHT (OF THE) FAITH OF BAHÁ’U’LLÁH AND ESTABLISH STRUCTURAL BASIS OF HIS WORLD ORDER.”
- —Shoghi Effendi
- 1936 Convention Message.
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"I cannot forbear address my particular plea to focus, owing to virtual termination of Temple ornamentation, attention on teaching requirements of the Plan. I appeal to incoming National Assembly, its auxiliary Teaching Committees and subsidiary agencies to deliberate and devise means to . . . and formation of Assembly in each newly-opened State and Province of North America.”
- —Shoghi Effendi
- 1941 Convention Message.
————————
For seven challenging years, the American Bahá’í Community has engaged in a mighty effort, the spiritual conquest of a "front extending the entire length and breadth of the Western Hemisphere.” These last seven years of the first Bahá’í Century (1937-1944) ushered in an era whose splendor ”must outshine the heroic age of our beloved Cause.” They inaugurated the world mission to which ‘Abdu’l-Bahá called America in the Tablets of the Divine Plan. ‘Abdu’l-Bahá Himself set the confines of this initial stage of the era of "unprecedented expansion,” of the Faith;—“Everyone of the important souls must arise, blowing over all parts of America, the breath of life.”
In North America, this tremendous undertaking called for the establishment of a Spiritual Assembly in each State and Province of the North American continent, including Alaska. In the preliminary months of its operation, it claimed the exertions of only a few; but under the stimulus of the Guardian’s messages took shape as a major objective of the Seven Year Plan; continuously calling more and more torch-bearers of the new civilization to scale loftier heights; until literally hundreds of pioneers, teachers, and administrators, focusing their entire energies on the goals, forever immortalized the sixth and crucial year with the establishment of twenty-eight new Assemblies; assuring at the height of the seventh year, on March 28, 1944, the attainment of its final consummation in ”total and resounding victory.”
The Preliminary Stage
In reviewing the valorous deeds of the Faithful during this greatest collective effort of the American Bahá’ís, we should turn back to the early glimmerings of the opening of this new day of teaching service. Did not the Guardian as early as 1932 recognize the "reconstructed teaching program” and set as the high standard of sacrificial effort, the immortal deeds of the Dawn-breakers? "Feel impelled appeal entire body American believers henceforth regard Nabil’s soul-stirring Narrative as essential adjunct to reconstructed Teaching program.” During this same year, 1932, the exterior ornamentation of the Bahá’í House of Worship was started, and teaching work in Latin-America was initiated by the first of its roll of pioneer workers.
There evolved during these preliminary days, a transition in the outlook and efforts of the friends. The conception of teaching as being solely a series of individual achievements developed into the realization that to gain the greatest results for the Faith, these separate efforts must be coordinated and canalized through proper channels and committees. Finally there opened the glorious vista that the entire administrative structure of the Faith had been laboriously reared for the one purpose of providing an instrument through which the Call of God might reach effectively all the denizens of the earth.
The friends gradually grew to understand that the success of the new teaching era of the Faith depended upon a rededication to the service of the Faith and a vastly increased activity on the part of everyone; that the confirmations of God descended on even the humblest regardless of the manner or the field in which they laboured. Thus,
The 32nd Bahá’í National Convention of Canada and United States—April 25-28, 1940.
each one, finding the niche he could best fill, found there the confirmations and blessings of the Holy Spirit as well as the means for his own individual spiritual growth.
It became clear also that the previous methods of extending the Faith into new areas by itinerant teachers, lecturers and limited follow-up were not sufficiently effective, but that the only method whereby lasting results could be achieved was through the settlement plan. By 1935, the Guardian’s call was for settlers who, "in utter disregard of their own weaknesses and limitations, and with hearts afire with the love of God, forsake their all, for the sake of spreading and establishing His Faith. In other words, what is mostly needed . . . is a Bahá’í pioneer.”
The Tasks of the Seven Year Plan
At the beginning of the Seven Year Plan, after the Faith had existed in this country for 43 years, there were 72 Spiritual Assemblies in 26 States and Provinces, with 24 Bahá’í Groups and 246 Isolated Believers, with the Faith established in 303 cities.
In the remaining seven years of the first Bahá’í century, the American Bahá’ís were called upon to establish the Faith in 34 new States and Provinces, 10 of which did not have even one Bahá’í. Furthermore, these areas were found to be among the most backward, not only from the standpoint of religious intolerance, but also in the way of educational development, cultural achievements, and economic welfare.
With the dramatic achievement of the greatly coveted goal on March 28, 1944, we find 136 Spiritual Assemblies, 197 Bahá’í Groups, and the Faith vigorously functioning in over 1,300 cities on the North American continent;—the Faith of Bahá’u’lláh shining in resplendent glory from the vast expanses of Alaska to the Keys of Florida; and from the isolation of Prince Edward Island to the sunny shores of California.
“The brilliant achievements of the heroic pioneers, the itinerant teachers, the indefatigable administrators of Bahá’í teaching activities, whether local, regional, or national,” cables the Guardian, "set the seal of total victory on the Seven Year Plan, befittingly consummate the fifty year long enterprises undertaken by the American Bahá’í community, and adorn the concluding chapter of the first Bahá’í century. My heart is thrilled with joy, love, pride and gratitude at the contemplation of the stupendous shining deed immortalizing the valiant prosecutors of the greatest collective enterprise ever launched in the course of the history of the Faith of Bahá’u’lláh.”
The American Bahá’ís in turn are humbly grateful for the privilege of having participated in laying firmly the foundation on which the spiritual mission of America is to be built.
Deepening Realization of the Significance of the Plan
Little did the Convention of 1936 suspect the far-reaching implications of Shoghi Effendi’s words, the sacrifices entailed, and the heights of spiritual service to be reached. But when we look back at the course which the Faith and the world have run, their import is clarified! "Appeal assembled delegates ponder historic appeal voiced by ‘Abdu’l-Bahá (in) Tablets (of) Divine Plan. First century Bahá’í era drawing to a close. Humanity entering outer fringes most perilous stage its existence. Opportunities (of) present hour unimaginably precious. Would to God every State within American Republic and every Republic in American continent might ere termination of this glorious century embrace (the) light (of the) Faith of Bahá’u’lláh and establish structural basis of His World Order.”
The progress of the Seven Year Plan, not clearly evaluated by the believers at its start, came to be realized as “an initial stage in the unfoldment of ‘Abdu’l-Bahá’s vision of America’s spiritual destiny.” It came to be regarded as a sequence in a vast enterprise of teaching, inaugurating that Divine Plan "for whose execution the entire machinery of the Administrative Order was for no less than sixteen years patiently and laboriously erected.” Above all, the teaching phases of the Seven Year Plan came to be recognized as a providential mission of the American Bahá’ís, to carry the lifegiving Message of Baha’u’llah to a deprived and struggling generation in the hour of its judgment and promise.
The 33rd Bahá’í National Convention of Canada and United States—April 24-27, 1941.
Early in the course of the Plan, the Guardian disclosed its potentialities as a befitting climax to this first Bahá’í Century. As the final months drew near, he revealed it as "the crowning crusade of the first century,” its consummation the floodgate “to release the flow of those blessings that must signalize the termination of the first, and usher in the dawn of the second, Bahá’í Century.”
How glorious a privilege to be chosen as “spiritual descendants” of the Dawn-breakers! How rich our destiny to support, in the midst of world conflict and despite formidable obstacles, this vast undertaking, this organized crusade, which, the Guardian assures us, has ”galvanized into action” our sister communities and provided “the chief impulse to the extraordinary expansion” of their activities.
In the light of such remarkable testimony, at this hour of triumph after prolonged and arduous trial, the hearts of all American Bahá’ís are truly filled with awe and gratitude as we contemplate the outcome of these past seven years. Only the words of our beloved Guardian, whose aid and guidance evoked this ”glorious consummation,” can acclaim or measure it: “The prosecution of the Plan, whose scope transcends every other enterprise launched by Bahá’í communities throughout the whole century must ere the hundred years run out, culminate in one last, supreme effort whose repercussions will resound throughout the Bahá’í world.”
WINNING THE GOALS
FIRST YEAR
Unfinished Tasks: 34 Virgin States and Provinces, 10 of which (marked *) had no Bahá’ís. Alabama*, Arkansas*) Delaware*, Idaho, Iowa, Kansas, Kentucky, Louisiana, Mississippi, Montana, Nebraska, Nevada, New Hampshire, New Mexico, North Carolina, North Dakota, Oklahoma, Rhode Island*, South Carolina, South Dakota, Texas, Utah*; Vermont, Virginia, West Virginia*, Wyoming, Alaska*, Alberta, Manitoba*, New Brunswick, Nova Scotia*, Ontario, Prince Edward Island, Saskatchewan.
At the opening of the Seven Year Plan, the American Bahá’ís arose enthusiastically to play their parts in the Divine Drama which was opening in their country’s spiritual destiny. The impact of the call of the Guardian, as well as the realization that at long last they were collectively launching a campaign to fulfill the injunctions of ‘Abdu’l-Bahá in the Tablets of the Divine Plan, brought forth unceasing sacrifice, untiring efforts and heroic deeds, as well as a depth of spiritual consciousness which it is impossible to measure.
Forty-eight devoted souls arose for the diffusion of the Faith in this vast area; twenty becoming permanent settlers, and twenty-eight covering as much territory as possible with teaching campaigns. Four virgin areas were won to the Faith during this year—Kansas, Oklahoma, New Brunswick and Ontario.
While settlements were arranged in Alabama and West Virginia, unfortunately isolated Bahá’ís moved from South Carolina and Vermont, leaving at the close of the year, ten States and Provinces with no Believers.
SECOND YEAR
Unfinished Tasks: 30 Virgin States and Provinces, 10 of which (marked *) have no Bahá’ís. Alabama, Arkansas*, Delaware*, Idaho, Iowa, Kentucky, Louisiana. Mississippi, Montana, Nebraska, Nevada*, New Hampshire, New Mexico, North Carolina, North Dakota, Rhode Island*, South Carolina*, South Dakota, Texas, Utah*, Vermont*, Virginia, West Virginia, Wyoming, Alaska*, Alberta, Manitoba*, Nova Scotia*, Prince Edward Island, Saskatchewan.
The Second Year of the Seven Year Plan was marked by a translation of the growing appreciation of increasing responsibility into vigorous action on the part of individuals, action on the part of groups and action on the part of Assemblies. A period of renewed activity followed and in no case was there any recession. The doors of guidance opened wider and wider—and the confirmations from on High were well-nigh staggering. Every individual and group testified to the manner in which divine blessing descended on each effort, no matter how small. Little wonder that the Guardian challenged the Bahá’ís—”Let the doubter arise and himself verify the truth of such assertions.”
The new surge of pioneer service was launched by the Guardian’s historic message of January 2, 1939—"The Concourse on high expectantly await, ready (to) assist (and) acclaim (the) nine Holy souls who, independently, or as deputies, will promptly, fearlessly volunteer (to) forsake (their) homes, cast away (their) attachments (and) definitely settle (in) these territories (to) lay firm anchorage (of the) Administrative Order (of this) undefeatable Faith.”
To the amazement of the Friends, not only nine souls arose in response to the Guardian’s appeal, but a total of eighty-one sought pioneer posts. By the close of the year pioneers had settled in the nine remaining virgin areas without believers, while six additional pioneers joined the ranks of the “torchbearers” of the Faith.
Moreover, the work of the first year was strengthened and consolidated, with Spiritual Assemblies being formed in Montana and New Mexico. For the first time every State and Province throughout the United States and Canada was illumined by the light of Bahá’u’lláh through the settlement of at least one Bahá’í.
The second year saw ten Spiritual Assemblies organized increasing the total Assemblies to 88; with 15 pioneers moving into virgin areas.
THIRD YEAR
Unfinished Tasks: 28 Virgin Areas. Alabama, Arkansas, Delaware, Idaho, Iowa, Kentucky, Louisiana, Mississippi, Nebraska, Nevada, New Hampshire, North Carolina, North Dakota, Rhode Island, South Carolina, South Dakota, Texas, Utah, Vermont, Virginia, West Virginia, Wyoming, Alaska, Alberta, Manitoba, Nova Scotia, Prince Edward Island, Saskatchewan.
The third year opened auspiciously by the tremendous movement of “holy souls” into virgin areas, until the settlement of 48 pioneers had been concluded.
This intense spirit of pioneering manifested itself not only among those who had gone into the field, but as strongly among those who had remained at home. Thus the entire year was marked by an energy and enthusiastic service such as the Cause in America had never known. The entire Bahá’í community arose as one unit to spread "the elixir that is life itself,” over the entire country. Isolated Believers became veritable lighthouses in the surrounding darkness, groups grew very rapidly, and to climax these great achievements the Guardian made an urgent appeal that the work for the year be consummated with at least 100 Spiritual Assemblies.
The response of the American Bahá’ís was immediate, producing at the end of the year, a total of 16 new Assemblies, which gained not only the goal called for by the Guardian, but actually, 102 Spiritual Assemblies.
Of the sixteen new Assemblies, three were in virgin areas—Nebraska, South Carolina and Utah; while the Assembly in New Brunswick reverted to group status, thus leaving 26 virgin areas.
The third year witnessed remarkable advancement on four fronts: the Southern States, Canada, Alaska, and "Pioneering at Home.”
In the Tablets of the Divine Plan, ‘Abdu’l-Bahá called attention to the fact that in the Southern States "no adequate and befitting motion has been realized and no great acclamation and acceleration has been witnessed.” At the opening of the Seven Year Plan, there existed in the sixteen Southern States only 8 Assemblies, 2 groups and 46 isolated believers; while six of these States possessed no Bahá’ís. During this year the National Assembly adopted a policy for teaching in the South, which the Guardian referred to as the most progressive plan for teaching in the Southern States yet devised; and under which the Cause moved forward swiftly. At the end of the third year there were 9 Assemblies, 12 Bahá’í groups and 90 isolated believers, and no States without a Bahá’í. 25 of the 48 pioneers who went into the virgin areas, permanently settled in Southern States. Thus, "the fragrance of holiness (was) diffused with swiftness and rapidity.”
The expansion in Canada was equally notable. At the beginning of the Seven Year Plan there were Assemblies in Montreal and Vancouver, with no groups listed and only four isolated Bahá’ís. In 1938 Moncton, St. Lambert and Toronto were organized. In the third year of the plan, however, the
The 34th Bahá’í National Convention of Canada and United States—April 30-May 3, 1942.
Cause spread through the prairie provinces with great momentum with public campaigns in such cities as Winnipeg, Regina, Saskatoon and Calgary. At the end of 1940, believers were found in every province, four Assemblies had been established, two groups were functioning and there were 19 isolated believers.
During this year, the Cause spread in Alaska. Pioneers moved to Anchorage and Juneau, and the first Alaskan Bahá’í under the Seven Year Plan settled in Fairbanks.
There also developed a new movement of intensive teaching by all of the Assemblies. This concept of “pioneering at home,” enabled each Assembly to survey the areas under its jurisdiction and to assign to various Bahá’ís, the introduction of the Cause into new civil areas. “Pioneering at home” was soon launched as the basis of a national pioneering movement.
FOURTH YEAR
Unfinished Tasks: 26 Virgin Areas. Alabama, Arkansas, Delaware, Idaho, Iowa, Kentucky, Louisiana, Mississippi, Nevada, New Hampshire, North Carolina, North Dakota, Rhode Island, South Dakota, Texas, Vermont, Virginia, West Virginia, Wyoming, Alaska, Alberta, Manitoba, New Brunswick, Nova Scotia, Prince Edward Island, Saskatchewan.
With over 250 cities represented in the membership lists of the 102 Spiritual Assemblies, the Guardian instituted a reorganization of Assemblies on the basis of residence within civil limits. Although a number of Assemblies were thereby forced to disband; at the same time a great increase in the number of Bahá’í groups resulted, laying a solid base for the further expansion of the Faith.
The development of Regional Committees likewise took on new dimensions. Up to the fourth year all virgin areas had been under the immediate direction of the National Teaching Committee, but now that Bahá’ís and groups were vigorously functioning in all States and Provinces, the National Teaching Committee recommended that Regional Committees be established in every area in North America. Nine additional Regional Committees were appointed; this gave a total of 22, embracing within their jurisdiction the whole of the United States and Canada. Thus the Committee felt that an effective instrument had at last been established to assist it in carrying on the rapidly expanding teaching work. The Guardian himself further strengthened this teaching instrument by explaining that the Regional Committees would report directly to the National Teaching Committee and would serve as “auxiliaries” and “arms” in carrying on the tremendous teaching obligations.
In this transition year the number of Assemblies in the country were reduced to 95, while one settlement project was concluded.
FIFTH YEAR
Unfinished Tasks: 29 Virgin Areas. Alabama, Arkansas, Delaware, Colorado, Idaho, Iowa, Kansas, Kentucky, Louisiana, Mississippi, Nevada, New Hampshire, North Carolina, North Dakota, Rhode Island, South Dakota, Texas, Utah, Vermont, Virginia, West Virginia, Wyoming, Alaska, Alberta, Manitoba, New Brunswick, Nova Scotia, Prince Edward Island, Saskatchewan.
The fifth year opened with the Guardian’s decision to extend our teaching goals for North America from a nucleus of believers in every State and Province to the establishment of Local Spiritual Assemblies.
For the first time it seemed the American Bahá’ís came to real grips with the realization that if Bahá’u’lláh’s Divine Order is to be established on this continent, all minor issues must be set aside for the “all important task.” What in the past had been a matter of sporadic effort now compelled primary and complete concentration.
The National Teaching Committee immediately initiated studies of the status of teaching work, and of available resources; while detailed surveys of every virgin area were prepared. Broad objectives, as well as specific teaching projects were evolved and promptly set in motion. Each Regional Committee was asked to select a goal city in each virgin area and to concentrate on winning a Spiritual Assembly in that city. All Assemblies were requested to lend every possible assistance in the way of settlers, itinerant teachers, and travelling Bahá’ís.
First Alaskan Bahá’í Assembly formed in Anchorage, 1943.
Calls were made by the National Teaching Committee and the National Spiritual Assembly for additional pioneers and for a resurgence of that spirit which had brought such marked success in the third year of the Plan.
The story of the fifth year is one of canalization, of focusing of energies on the part of individuals and collective bodies. The surveys and projects inaugurated laid the foundation for the truly stupendous achievements which followed in the sixth year. At the same time, the fifth year gained lost ground and succeeded in recruiting 12 additional pioneers, and forming 14 Spiritual Assemblies, 5 in virgin areas. At the end of the year there were 101 Spiritual Assemblies in the United States and Canada; while the virgin areas were reduced to 24, the lowest point reached during the plan.
SIXTH YEAR
Unfinished Tasks: 24 Virgin Areas. Alabama, Arkansas, Colorado, Delaware, Idaho, Iowa, Kansas, Kentucky, Mississippi, Nebraska, Nevada, New Hampshire, New Mexico, North Carolina, North Dakota, Rhode Island, South Dakota, Vermont, West Virginia, Wyoming, Alaska, Alberta, Prince Edward Island, Saskatchewan.
The Challenge of the sixth year is manifest in the fact that only 10 of the original 34 Virgin areas had been won in five years; while 24 remained to be conquered.
The Guardian cabled to the Convention "upon crucial years ahead hinge the fortunes of this historic crusade.” In October, "fate of Seven Year Plan is perilously hanging in the balance. I am moved to plead afresh for the immediate multiplication of pioneers in teaching field on a scale far surpassing anything hitherto contemplated.”
Renewed surveys were made of the unfinished
tasks and urgent appeals issued by
the National Spiritual Assembly and the
National Teaching Committee. From January
22-25, twelve area conferences were held
throughout the United States and Canada
by the National Spiritual Assembly in order
[Page 209]
to create the dedication and spirit necessary
to achieve success, to determinedly press
forward, nobly persevere.” -The supreme
requirement in the sixth year, the Guardian
made clear, was "the increase in the number
of pioneers of every class, race, age and
outlook,” irrespective of qualifications,
“whether newly enrolled or of old standing
in the Faith.” The “paramount need is to
get the people to settle in these virgin
territories as quickly as possible. Speed should
be your motto.”
Speed, in the face of the increasing restrictions on travel, resources and manpower. Speed marked the swiftly vanishing months of the last two years. Speed became the motto of all who yearned to pioneer. The history of these months is rich with the devotion and sacrifice of the friends. With little or no regard for their own affairs, our pioneers and settlers hastened to take up their posts. Yet their testimony is that the bounties of Baha’u’llah exceeded many fold the deprivations. The financial independence alone, which all were able to establish almost at once was truly miraculous. And how many pioneers extolled the privileges and joys of their tasks! A surprising evidence of the virility of this campaign has been the youthfulness of many of the pioneers, at least fifteen being youths in their early twenties, while many were but little older.
The great activity aroused by the seriousness of the development of the Seven Year Plan brought new victories and this most "crucial year” on whose achievements hung the fate of the Seven Year Plan, garnered the greatest results of any year of the entire plan. During this year 105 pioneer settlers moved into the virgin areas conquering 17 of them for the Faith, while a total of 28 Spiritual Assemblies were organized, bringing the number of Spiritual Assemblies to 124. Thus the most crucial and critical year saw more pioneers going into virgin areas than the first five years combined. It conquered more virgin areas for the Faith than the total of the first five years; and likewise produced more Spiritual Assemblies than had ever been produced in one year in the history of the Faith in North America.
“I acclaim magnificent victory in the Teaching field in the course of the sixth year of the Seven Year Plan,” cabled Shoghi Effendi, when apprised of the results of this supreme effort. ”I heartily congratulate the National Teaching Committee and feel proud of its high endeavors and of the sacrifices of the beloved pioneers.”
SEVENTH YEAR
Unfinished Tasks: 7 Virgin Areas. Nebraska, North Dakota, South Carolina, South Dakota, Alaska, Prince Edward Island, Saskatchewan.
The opening of the seventh year found the believers full of hope for a speedy conclusion of the Plan. “Total victory is within sight,” cabled the Guardian. Only seven unfinished tasks remained and their conquest was stimulated by Shoghi Effendi’s decision that "Local Spiritual Assemblies may be formed as soon as nine believers available.” Now, which should be the first to organize, which the last? How quickly could the goals be realized? These were the questions which dominated the American Bahá’í Community. At the same time, the friends were conscious of a weighty responsibility to safeguard the spiritual prizes already won. By all means each State and Province must have its Spiritual Assembly so complete victory might be the foundation for the new administrative procedure of State and Province elections of Convention Delegates. Nor must the elaborate preparations in connection with the celebration of our glorious Centennial be overlooked or neglected, "if we would befittingly consummate this most fecund century of the Bahá’í era,” wrote Shoghi Effendi in March, 1943. “An unprecedented, a carefully conceived, efficiently co-ordinated and nationwide campaign, aiming at the proclamation of the message of Bahá’u’lláh through speeches, articles in the press, radio broadcasts should be promptly initiated and vigorously prosecuted.”
Speed was still the motto so the unfinished tasks might be promptly and quickly consummated, permitting undivided application of the energies of the friends on the unprecedented and systematic teaching campaign planned to befittingly crown the last year of the first Bahá’í century.
Thus the seventh year opened with three
[Page 210]
distinct teaching responsibilities; the
completion of the unfinished tasks of the Seven
Year Plan; the carrying forward of this
great national teaching campaign; and the
preparations for the great celebrations of
the centennial period.
The unfinished tasks of the seventh year required the settlement of 26 believers in seven virgin areas. In addition to this, it was desirable to strengthen Assemblies in a number of the virgin areas.
The onrushing tide of pioneers continued into the seventh year, so that 69 pioneers moved into virgin areas during this last year.
The long-sought goals were won in two surging periods of achievement, in the fall and in the spring, culminating in the election of three Canadian Assemblies on March 28, 1944, a day immortalized as marking the triumph of the Seven Year Plan.
"I congratulate the best beloved American Believers. I share their joy, and wish them God speed, confident of still greater victories, as they forge ahead in the course of the second Bahá’í century, along the path leading them to their high destiny.”
- Shoghi Effendi.
First Nation-Wide Teaching Campaign
Anticipating early completion of the unfinished tasks in the virgin areas in the coming year, the National Teaching Committee expressed the hope in its annual report of the sixth year that the closing months of the Seven Year Plan might be devoted to a teaching campaign “worthy in scope to crown this century.” That this should become one of the major responsibilities of the American Bahá’í Community in the closing year of this Bahá’í century was made clear in the Guardian’s message to the Convention quoted above, calling for an ”unprecedented and carefully conceived, efficiently coordinated nation-wide teaching campaign.” Accordingly the National Spiritual Assembly approved a program proposed by the National Teaching Committee which would integrate all of the teaching resources and personnel of the Bahá’í community in a mighty teaching effort. This plan divided the remainder of the Bahá’í year into five teaching periods of two months each, during each of which, public meetings, publicity, radio programs, and all teaching activities would revolve around a given theme. The five themes adopted were, Race Unity, Religious Unity, World Order, the Manifestation, and the Bahá’í Centennial.
All of the National Committees oriented their work for the seventh year on the subjects so as to provide a continuous flow of teaching material for the use of the groups and Assemblies. Regional Teaching Committees arranged teaching circuits within their respective areas, so as to make the maximum use of teachers in their goal cities, as well as assist all groups participating in the centennial year teaching campaign.
This combined planning and service on the part of all of the administrative bodies and committees, together with the harnessing and release of all the resources and energies of the Bahá’í community as a whole, resulted in the most widespread teaching program ever witnessed in the history of the Cause in America.
The Spiritual Front
From the first dawn of this mighty enterprise—the conquest of thirty-four virgin States and Provinces, ten of which possessed not a single Bahá’í—the instrument of achievement and the thrilling focus of service has been pioneering. The accomplishment of so vast a project could not be conceived without the courageous settlement of countless believers. Their exploits, their sacrifices, their enduring and heroic loyalty will never be exceeded. How great the honor accorded these 293 friends, who, since the Guardian’s initial call, have contributed their decisive share to so gigantic, so sacred and historic an undertaking.”
To find the source of such an unequalled
movement of settlers, we must turn to the
first nineteen days of this spiritual
enterprise, for on May 19, 1936, Shoghi Effendi
informed the American friends that his
"convention plea . . . cannot achieve its purpose
unless dauntless pioneers promptly arise and,
forsaking (their) homeland, permanently
reside (in) countries where light of Faith
(has) not yet penetrated.” Today as we
review the course of the Plan, it is evident
that every renewed surge toward victory,
resulted from some similar call, which, reverberating
[Page 211]
in the hearts of the faithful,
summoned an ever-increasing number to the
pioneer front.
How clear it was from the beginning that the privilege of pioneering for the Faith of Bahá’u’lláh was open to all. "Who among its stalwart defenders,” asked the Guardian in 1937, "will arise . . . to implant its banner in those States, Provinces (and) countries where its standard is still unhoisted?” And in 1939: "God’s own Plan has been set in motion. It is gathering momentum with every passing day. Let the doubter arise and himself verify the truth of such assertions.” In 1942 the Guardian emphasized again and again: “The increase in the number of pioneers, of every class, race, age and outlook is the vital need of the present hour,” and indeed, it was only in the sixth year that we began to appreciate the import of his repeated messages. Yet almost throughout the seventh year the roll was still incomplete, and the priceless opportunities were offered to “all ranks of the faithful,” even to the ”eleventh” hour.
"Whoever will arise, in these concluding, fast-fleeting months of the last year of the first Bahá’í Century to fill the remaining posts, and thereby set the seal of total victory on a Plan so pregnant with promise, will earn the lasting gratitude of the present generation of believers in both the East and the West, will merit the acclaim of posterity, will be vouchsafed the special benediction of the Concourse on High, and be made the recipient of the imperishable bounties of Him Who is the Divine Author of the Plan itself.” (November 1, 1943.)
The Pioneer Roll of Honor, eternally inscribing the names of the "trailbreakers” of the Formative Age, bears astonishing witness to the diversity and truly representative quality of those who waged this historic campaign. From the North and South, the East and West, from the ranks of youth and of age, from a rich variety of racial and national background, "veteran believers” and “neophytes” alike—we find them all included here. The support and sacrifices of Local Spiritual Assemblies are reflected as well, for some have contributed in great number from their community ranks.
But no one who scans the Honor Roll, and has not himself experienced the vicissitudes and joys of the pioneer front, can know what chapters of vital history go unrecorded. What will the future say of men and women, who, in the midst of an unparalleled depression, forsook their positions and security and established their independence anew, often in areas of underprivileged and low economic level? Who can estimate the obstacles which beset them in all the aspects of life, as they found new homes, sought work, built friendships, adjusted the relationships of their children, carried the responsibilities of the Faith, and held "aloft and undimmed the torch of Divine Guidance”? How fully do we appreciate the arduous labors of the pioneers to establish and organize administrative institutions, often with little or no experience, learning as they taught, helping new friends to mature, and repeating in the swift passage of a few months the process of growth and consolidation which engaged the American Community for a decade? And how clearly have we realized their dynamic initiative in teaching and the ambitious scope of their activities, which have yielded in numbers of new believers confirmed actual results exceeding the endeavors of organized communities? Above all, what will humanity conclude, when, looking back on this darkest period and appalled by the problems and agonies of war, it discovers these "stalwart warriors” of God, who pursued their undeviating course while the nations crumbled, erecting the foundations of the coming world?
No, though we extol their fortitude,
though the accounts of their deeds have
thrilled us these seven years, it is not for
us to evaluate that "superb spirit evinced
by the pioneers holding their lonely posts
in widely scattered areas throughout the
Americas. . . ” As we read their names,
we can but turn to the promises of ‘Abdu’l-Bahá,
which gleam in the Tablets of the
Divine Plan, confident that these souls are
in the vanguard of His good pleasure: “The
full measure of your success is as yet
unrevealed, its significance still unapprehended.
Ere long ye will, with your own eyes, witness
how brilliantly every one of you, even as
a shining star, will radiate, in the firmament
of your country, the light of Divine Guidance,
[Page 212]
and will bestow upon its people the
glory of an everlasting life.”
Teaching Administration
Those who reflect on the expansion of teaching effort in North America during the Seven Year Plan will recognize the incomparable part played by the Teaching Committees. Indeed, one of the most impressive results of this continent-wide campaign has been the development of a teaching instrument adequate in scope and sufficiently flexible to deal with the multiplicity of problems and details which have required attention during the upbuilding of this work.
As we look back to even the preliminary stages leading up to the development of the Seven Year Plan, we find that the National Teaching Committee, as early as 1932—33 proposed regional representation in carrying out the “reconstructed teaching campaign.” As the teaching work developed it required more and more co-ordination, planning and direction. The need for canalizing programs of activity became imperative. By the opening of the Seven Year Plan Regional Representation had evolved into Regional Committees. In those days the National Teaching Committee could look for assistance to ten Regional Committees, not too closely related, and responsible for only 37 States and Provinces, the majority of which had Assemblies. Thus, the settlement of most of the virgin areas of the Plan, was handled directly by the National Teaching Committee; and all arrangements with pioneers were made by the National Committee. Finally, after the initial goal of at least one Bahá’í in each virgin area had been reached, and the number and scope of our teachers increased, it was found necessary to bring all the expanse of North America, including Alaska, under the embracing arms of Regional Committees. It was in this same year that the Guardian clarified the relationship of Regional Committees with the National Committee; and thus firmly established the teaching administration which had gradually evolved over a period of nine years, as an effective instrument of teaching service.
The last three years have seen a remarkable growth in the endeavors and capabilities of Regional Committees. Increasingly, they have absorbed a formidable mass of teaching responsibility, exercised great initiative, envisioned and prosecuted ambitious projects, and canalized and directed immense energies within the teaching areas assigned to their care. Cooperating with Local Assemblies and Extension Committees in supervision for groups and isolated believers, they have concentrated their efforts upon the cherished goals of the Seven Year Plan. At the same time, they have carried their counsel and support to the development of other new communities and to the widespread stimulation of teaching work.
Their own reports, throughout these years, bear witness to the scope of their undertakings and to their brilliant achievements in organizing new Assemblies, arranging teaching circuits, publishing bulletins, sponsoring teacher training, organizing regional conferences, and maintaining intimate contact with hundreds of groups and isolated believers.
Nor should we overlook the significance to the future unfoldment of the Faith, of the fact that some 336 individuals have served as members of Regional Committees during the past seven years, gaining thereby an invaluable experience, and widening the base of nation-wide participation in active prosecution of the Plan.
Teaching Circuits
One of the outstanding and vital elements of the success of the seven Year Plan has been the active cooperation and support given to every pioneer and every pioneering venture. Not only the moral and spiritual backing of the friends was given to the trailblazers of the New Day, but likewise material and personal assistance in the way of teaching material, teaching assistance, with active support of itinerant and resident teachers.
Under the direction of the National and Regional Committees teaching circuits were continuously maintained, assuring all pioneers and all key cities regular and consistent public teaching assistance. This in itself entailed extensive administrative handling so that every teaching effort would be given proper and adequate follow-up.
During the first year of the teaching program, there were five teaching circuits. This project expanded constantly until in the seventh year of the Plan, the National Teaching Committee alone arranged for 78 inter-regional teaching circuits, routing some 47 teachers. Regional Committees likewise conducted teaching circuits within their respective areas—so that during the seventh year there was a movement of over 100 Bahá’í teachers on at least 150 teaching circuits.
Development of Bahá’í Teachers
Even in the first year of the Plan, the prophecy of ‘Abdu’l-Bahá that we would in the near future have an insufficient number of Bahá’í teachers, was fulfilled. The National and Regional Committees reported that they were unable to meet the demand for teachers immediately after the Plan got under way, and the "end was not yet.”
All administrative agencies were urged to immediately devise ways and means to stimulate potential Bahá’í teachers. Spiritual Assemblies set up teacher training classes. All three Bahá’í Summer Schools created ideal opportunities for intensive study and preparation of teachers. At these schools the student had engraved on his heart the all important fact that “living the Bahá’í life” is the most effective means of teaching. For the Bahá’í Faith is not a philosophy or a code of ethics, but a "way of life,” and it is to this life of the Kingdom to which we are inviting the wandering peoples of the earth.
Young Bahá’ís took advantage of the opportunity of accompanying veteran teachers and thereby gained invaluable experience in meeting the public and presenting the Bahá’í Faith.
The National Teaching Committee arranged for three experimental laboratory courses for teacher training in order to discover basic principles on which to build a national program of teacher training. These courses were aimed to develop teachers effectively and quickly who could present the Faith either on the public platform at Firesides or at discussion groups.
A wealth of practical data, techniques, principles and suggestions were garnered and have recently been made available to all Bahá’ís in a publication “Training for Bahá’í Teaching.”
The Structural Basis of World Order
That the whole movement of the Seven Year Plan has, since its inception, been directed toward the establishment in this continent of the structural basis of World Order, has been a primary emphasis of the Guardian, from his Convention cablegram of 1936, to a recent message in the seventh year (May 27, 1943). In the perspective of such a mighty task, the building of World Order in this age of humanity’s destiny, we perceive the real and thrilling significance of our work, while the first fruits are garnered in the Centennial Convention. For, the Guardian has said, his decision to arrange for election of delegates by every State and Province, was prompted by “the multiplication of Bahá’í Centers and the remarkable increase in the number of groups and isolated believers. . . . ”
Only as we trace the unfoldment of the Seven Year Plan, from its first goal, to assure Bahá’ís in ten remaining virgin areas, to the widening of that goal to include the formation of Spiritual Assemblies in thirty-four States and Provinces, to the “Glorious consummation” of March, 1944—only in this unfolding design is the Plan’s full scope and challenge revealed. With renewed feeling we recall the "truly remarkable” victories won during the sixth year, and thrill to the Guardian’s expression of “immense pride and satisfaction” in “the almost miraculous success” attending those efforts.
The progress of the seventh year was immediately accelerated by Shoghi Effendi’s action to permit early formation of Assemblies, "in order to speed and stimulate the teaching work.” How immense the destinies borne by the last seven virgin areas, and how crucial their progress!
Little wonder that the friends, throughout
the seventh year, worked with a constant
realization of the anxious hopes which hung
on the election of the needed Assemblies.
The drama of March 28, 1944—when in
one night the remaining three virgin areas
formed their Spiritual Assemblies—has won
enduring fame and rejoiced the Bahá’í
[Page 214]
World. Moreover, by its fortuitous timing,
the “structural basis” was fulfilled and the
American Community was enabled to participate
on April 9th, 1944, with each area
vigorous and complete, in the election of its
Centennial delegates.
Conclusion
The teaching phase of the Seven Year Plan in North America, focus of all our struggles and hopes since 1937, has come to an end. The campaign so nobly waged by the American Bahá’ís has been crowned with success. With magnetic force it has drawn for its progress upon the resources of all sections of the Community. Like a rising tide which mounts and overleaps all barriers, the dynamic energies of the American friends—individually, as pioneers, teachers, and administrators; collectively through Assemblies, Teaching Committees, area and regional conferences, schools, and summer conferences—have swept away “formidable obstacles,” captured "new heights,” and founded “mighty institutions.”
Now we are standing on the threshold of a new Century, endowed with tasks we cannot at this early hour conceive. But greater tasks must surely await, as we extend the opportunities and consolidate the achievements of Bahá’u’lláh’s world-embracing Faith.
“The harvest of every other seed is limited, but the bounty and the blessing of the seed of the Divine Teachings is unlimited. Throughout the coming centuries and cycles many harvests will be gathered.”
- ‘Abdu’l-Bahá.
THE SEVEN YEAR PLAN IN NORTH AMERICA.
| May 1, 1937 as we begin | 1937-1938 1st Year | 1938-1939 2nd Year | 1939-1940 3rd Year | 1940-1941 4th Year | 1941-1942 5th Year | 1942-1943 6th Year | 1943-1944 7th Year | |
|---|---|---|---|---|---|---|---|---|
| Assemblies at beginning of year | . . | 70 | 78 | 88 | 102 | 95 | 101 | 124 |
| Assemblies organized | . . | 9 | 10 | 16 | 8 | 14 | 28 | 19 |
| Assemblies disbanded | . . | 1 | 0 | 2 | 15 | 8 | 5 | 6 |
| Assemblies at end of year | 70 | 78 | 88 | 102 | 95 | 101 | 124 | 136 |
| Virgin areas without Assemblies at end of year | 34 | 30 | 28 | 26 | 29 | 24 | 7 | 0 |
| Number of pioneers during the year May 1, 1944 | . . | 20 | 15 | 48 | 1 | 12 | 105 | 69 |
ROLL OF ASSEMBLIES FORMED DURING SEVEN YEAR PLAN
(As of April 1, 1944)
VIRGIN AREAS
| Alaska | Anchorage |
CANADA
| Alberta | Edmonton |
| Manitoba | Winnipeg |
| New Brunswick | Moncton |
| Nova Scotia | Halifax |
| Ontario | Toronto |
| Hamilton | |
| Prince Edward Is. | Charlottestown |
| Saskatchewan | Regina |
UNITED STATES
| Alabama | Birmingham |
| Arkansas | Little Rock |
| Colorado | Denver |
| Colorado Springs | |
| Delaware | Wilmington |
| Idaho | Boise |
| Iowa | Cedar Rapids |
| Kansas | Topeka |
| Kentucky | Louisville |
| Louisiana | New Orleans |
| Mississippi | Jackson |
| Montana | Helena |
| Nebraska | Omaha |
| Nevada | Reno |
| New Hampshire | Portsmouth |
| New Mexico | Albuquerque |
| North Carolina | Greensboro |
| North Dakota | Fargo |
| Oklahoma | Oklahoma City |
| Rhode Island | Providence |
| South Carolina | Greenville |
| North Augusta | |
| South Dakota | Sioux Falls |
| Texas | Houston |
| Utah | Salt Lake City |
| Vermont | Brattleboro |
| Virginia | Arlington |
| Alexandria | |
| West Virginia | Charleston |
| Wyoming | Laramie |
OTHER AREAS
Alhambra, Calif.
Ann Arbor, Mich.
Atlanta, Georgia
Beverly, Mass.
Beverly Hills, Calif.
Big Bear Lake, Calif.
Brookline, Mass.
Burbank, Calif.
Burlingame, Calif.
Chevy Chase-Bethesda, Md.
Danville, Illinois
Eagle River, Wis.
East Cleveland, Ohio
East Orange, N. J.
East Phoenix, Arizona
Englewood, N. J.
Ft. Wayne, Indiana
Findlay, Ohio
Glendale, Arizona
Grand Rapids, Mich.
Haworth, N. J.
Huntington Park, Calif.
Jamestown, New York
Knoxville, Tennessee
*Lansing, Mich.
Madison, Wis.
Maywood, Illinois
Memphis, Tenn.
Oak Park, Ill.
*Pittsburgh, Pa.
Red Bank, N. J.
Richmond Highlands, Wash.
St. Lambert, Que.
Sacramento, Calif.
San Diego, Calif.
Santa Barbara, Calif.
Santa Rosa, Calif.
Scranton, Pa.
Shorewood, Wisconsin
Syracuse, New York
Tacoma, Wash.
*Toledo, Ohio
Waukegan, Illinois
Wauwatosa, Wisconsin
West Chester, Pa.
West Haven, Conn.
NOTE:There were 34 virgin areas when the Plan opened, to which Colorado was added in the fourth year.
*Functioning when Seven Year Plan opened but later disbanded; reorganized during the Plan.
PIONEER ROLL OF HONOR
THE SEVEN YEAR PLAN
These are the names of pioneers and settlers who, in response to the Guardian’s call, moved to virgin areas and disbanded Assemblies during the course of the Seven Year Plan, 1937-1944. We have also included those pioneers who anticipated the Plan, by moving in the year 1936—37, when the Guardian first inaugurated America’s teaching mission under the Divine Plan.
A. THE YEAR 1936-1937
| Name | Pioneer Front | Home City |
| Bruegger, Mrs. Marguerite | Fargo, N. Dakota | Chicago, Ill. |
| Eason, Mrs. Sarah M. | Raleigh, N. Carolina | Cleveland, O. |
| Entzminger, Mr. and Mrs. Albert and two children | Oklahoma City, Okla. | Geyserville, Calif. |
| Frankland, Mrs. Kathryn | San Antonio, Texas | Berkeley, Calif. |
| Corpus Christi, Texas | ||
| Houston, Texas | ||
| Albuquerque, N. M. |
| Name | Pioneer Front | Home City |
| Lillywhite, Raphael | Laramie, Wyoming | Denver, Colorado |
| Lillywhite, Mrs. Helen (deseased) | Laramie, Wyoming | Denver, Colorado |
| Lillywhite, Theresa (youth) | Regina, Sask. | Laramie, Wyoming |
| Martin, Lydia | Raleigh, N. C. | Cleveland, O. |
| Murray, Mrs. Ethel | Richmond, Virginia | New York, N. Y. |
B. VIRGIN AREAS, 1937-44
| Name | Pioneer Front | Home City |
| Adler, Mrs. Eleanor | Reno, Nevada | Glendale, Calif. |
| Alianello, Mrs. Anne McNally | Providence, R. I. | Milwaukee, Wis. |
| Allen, Mrs. Joy | Anchorage, Alaska | San Francisco, Calif. |
| Allyn, Mrs. Frances | Albuquerque, N. M. | Urbana, Ill. |
| Anderson, Mrs. Gladys | Brattleboro, Vt. | Worcester, Mass. |
| Anderson, Mrs. Helen | Charleston, W. Va. | New York, N. Y. |
| Angell, Mr. and Mrs. George | Fargo, N. D. | Lansing, Mich. |
| Ashton, Frank | Portsmouth, N. H. | Kittery, Maine |
| Babo, Fred | New Orleans, La. | Miami, Florida |
| Atlanta, Ga. | ||
| Bachman, Mrs. Mary | Brattleboro, Vt. | Philadelphia, Pa. |
| Barnes, Mrs. Myrtte | Jackson, Miss. | Los Angeles, Calif. |
| Barr, Miss Gertrude | Regina, Sask. | St. Catherines, Ont. |
| Barr, Miss Lulu | Saskatoon, Sask. | Hamilton, Ont. |
| Regina, Sask. | ||
| Becker, Miss Betty | Juneau | Kansas City, Mo. |
| Sitka | ||
| Anchorage | ||
| Belcher, Edward | Sioux Falls, S. D. | Syracuse, N. Y. |
| Berk, Miss Pearl | New Orleans, La. | New York, N. Y. |
| Bidwell, Dr. and Mrs. W. T. | Greenville, S. C. | Augusta, Georgia |
| Bissell, Miss Neysa | Rutland, Vt. | Buffalo, N. Y. |
| Blakely, Walter | Birmingham, Ala. | Worcester, Mass. |
| Bode, Mrs. Mary | Reno, Nevada | Beverly Hills, Calif. |
| Bodmer, Mrs. Gladys | Reno, Nevada | San Francisco, Calif. |
| Bower, Miss Mary | Providence, R. I. | Brooklyn, N. Y. |
| Bower, Mrs. Viola | Greenville, S. C. | Brooklyn, N. Y. |
| Boyle, Mr. and Mrs. Samuel | Albuquerque, N. M. | Toledo, Ohio |
| Brandon, Sam | Houston, Texas | Detroit, Mich. |
| Byars, Lloyd | Salt Lake City, Utah | Bakersfield, Calif. |
| Calhoon, Mr. and Mrs. Ward | Houston, Texas | Milwaukee, Wis. |
| Campbell, Mrs. Dorothy | Jackson, Miss. | Pascagoula, Miss. |
| Caswell, Mrs. Louise | Knoxville, Tenn. | Portland, Ore. |
| Louisville, Ky. | ||
| Champ, Miss Dorothy | Wilmington, Del. | New York, N. Y. |
| China, Mrs. Viola R. | Regina, Sask. | Vancouver, B. C. |
| Christie, W. J. | Charlottetown, P. E. Is. | Nobel, Ont. |
| Clark, Miss Betty | Little Rock. Ark. | New Haven, Conn. |
| Clark, Mrs. Marion | Little Rock. Ark. | New Haven, Conn. |
| Clark, Mrs. Mildred Hiatt | Denver, Colo. | San Francisco, Calif. |
| Corbin, Mr. and Mrs. Don | Palacios, Texas | Seattle, Washington |
| Corpus Christi, Texas | ||
| Houston, Texas | ||
| San Antonio, Texas | ||
| Corbit, Mrs. S. V. | Laramie, Wyo. | Portland, Ore. |
| Name | Pioneer Front | Home City |
| Corrodi, Mrs. Henriette | Louisville, Ky. | Columbus, Ohio |
| Cox, Mrs. Florence | Regina, Sask. | Los Angeles, Calif. |
| Dabrowski, Mrs. Luda | Greenville, S. C. | Larchmont, N. Y. |
| Dahl, Mr. and Mrs. Hilbert | Charleston, W. Va. | Chicago, Ill. |
| Davis, Robert Bruce | Omaha, Nebraska | New York, N. Y. |
| Dennis, Mr. and Mrs. Fred | Louisville, Ky. | Los Angeles, Calif. |
| Detweiler, Miss Margaret | Fargo, N. D. | Sterling, Ohio |
| Dixon, Mrs. Margery | Reno, Nevada | Riverside, Calif. |
| Dodge, Myrtle | Anchorage, Alaska | San Francisco, Calif. |
| Dole, Miss Dagmar | Anchorage, Alaska | Glendale, Calif. |
| Doull, Mr. and Mrs. William | Providence, R. I. | New York, N. Y. |
| Drymon, Haskell | Sioux Falls, S. D. | South Bend, Ind. |
| Dudley, Mrs. Alice | Fargo, N. D. | Detroit, Mich. |
| Ebbert, Miss Doris | Atlanta, Ga. | New York, N. Y. |
| Edell, Mrs. Ethel | Reno, Nev. | Los Angeles, Calif. |
| Edson, Mrs. Dwight | Houston, Texas | Los Angeles, Calif. |
| Ellis, Miss Adrienne | Greensboro, N. C. | Phoenix, Arizona |
| Elmer, Miss Mildred | Charleston, W. Va. | Baltimore, Md. |
| Estall, Rowland | Winnipeg, Manitoba | Vancouver, B. C. |
| Ewing, Mr. and Mrs. Thomas L. | Albuquerque, N. M. | Lima, Ohio |
| Fettig, Miss Martha | Decatur, Ala. | Miami, Fla. |
| Birmingham. Ala. | ||
| Fingerlin, Miss Marie | Sioux Falls, S. D. | Payson, Ill. |
| Finke, Miss Olga | Atlanta, Ga. | New York, N. Y. |
| Flood, John | Charleston, W. Va. | Waterloo, N. Y. |
| Fosselmann, Mrs. Charlotte | Jackson, Miss. | Washington, D. C. |
| Fox, Miss Gladys | Laramie, Wyo. | New Rochelle, N. Y. |
| Gardner, Clifford | Calgary, Alberta | Vancouver, B. C. |
| Geary, Mr. and Mrs. Irving | Charlottetown, P. E. Is. | Moncton, N. B. |
| George, Mrs. Prudence | Moncton, N. B. | St. lambert, Que. |
| Gewertz, Miss Gertrude | Birmingham. Ala. | New York, N. Y. |
| Gidden, Miss Helen | Charlottetown, P. E. Is. | Toronto, Ont. |
| Gillespie, Mrs. Clair | Laramie, Wyo. | Forest Hills, Ill. |
| Grabler, Mrs. Myriam | El Paso, Texas | |
| Graeffe, Mrs. Etty | Fargo, N. D. | Forest Hills, Ill. |
| Griffing, Miss Helen | Reno, Nev. | Los Angeles, Calif. |
| Grover, Mrs. Charlotte | Sioux Falls, S. D. | Glendale, Calif. |
| Haggarty, Mrs. India | Omaha, Neb. | Basking Ridge, N. J. |
| Hartfield, Miss Nayan | Greenwood, Miss. | South Bend, Ind. |
| St. Louis, Mo. | ||
| Harvey, Mr. and Mrs. Count | Louisville, Ky. | Detroit, Mich. |
| Hay, Miss Bloosom | Reno, Nev. | Oakland, Calif. |
| Hendry, Miss Jean | Omaha, Neb. | San Francisco, Calif. |
| Higman, Mrs. Jessie | Brattleboro, Vt. | Petersham, Mass. |
| Hoagg, Mrs. Emogene | Columbia, S. C. | Berkeley, Calif. |
| Greenville, S. C. | ||
| Holley, Miss Marion | Huntington, W. Va. | San Bernardino, Calif. |
| Holloway, Mrs. Edna | Charlottetown, P. E. Is. | Lima, Ohio |
| Holmes, Mr. and Mrs. H. W. | Little Rock, Ark. | Lima, Ohio |
| Homalos, Mr. and Mrs. Joseph J. | Laramie, Wyo. | Newport, Ore. |
| Honnold, Mrs. Annamarie | Arlington, Va. | New York, N. Y. |
| Hopper, Mrs. Marie | Brattleboro, Vt. | Port Chester, N. Y. |
| Name | Pioneer Front | Home City |
| Hornbeck, Mrs. Sally Dixon (youth) | Reno, Nev. | Riverside, Calif. |
| Howard, Miss Nina | Birmingham, Ala. | Los Angeles, Calif. |
| Humbert, Miss Madeleine | Halifax, Nova Scotia | New York, N. Y. |
| Hunt, Harold | Huntington, W. Va. | Washington, D. C. |
| Hutchings, Miss Muriel | Halifax, Nova Scotia | Hamilton, Ont. |
| Hurlbut, Howard (deceased) | San Antonio, Texas | San Francisco, Calif. |
| Ingham, Mr. and Mrs. Walter | Boise, Idaho | Los Angeles, Calif. |
| Ioas, Miss Anita | Edmonton, Alberta | San Francisco, Calif. |
| Ioas, Miss Farrukh | Boise, Idaho | San Francisco, Calif. |
| Ives, Mr. and Mrs. Howard C. (deceased) | Little Rock, Ark. | |
| Jackson, Mrs. Lorrol | Helena, Montana | Seattle, Wash. |
| Butte, Montana | ||
| Sioux Falls, S. D. | ||
| Jayne, Samuel | Albuquerque, N. M. | Toledo, Ohio |
| Johnson, Joseph (enroute) | Charlottetown, P. E. Is. | Chicago, Ill. |
| Jones, Miss Frances | Birmingham, Ala. | New York, N. Y. |
| Sioux Falls, S. D. | ||
| Jones, Harmon | Boise, Idaho | Spokane, Wash. |
| Kalantar, Mr. and Mrs. A. K. | Wilmington, Del. | Chicago, Ill. |
| Kalfus, Albert | Omaha, Neb. | Los Angeles, Calif. |
| Kavelin, Mrs. Martha | Jackson, Miss. | Forest Hill, N. Y. |
| Kelsey, Mrs. Olivia | Louisville, Ky. | Cincinnati, Ohio |
| Kempton, Miss Honor | Anchorage, Alaska | San Francisco, Calif. |
| Kisser, Mrs. Eva | Providence, R. I. | Chepatchet, R. I. |
| Kluss, Fred | Houston, Texas | Chicago, Ill. |
| Huntington Park, Calif. | ||
| Koyle, Edwin H. | Kalispell, Montana | Chicago, Ill. |
| Lamb, Artemus | Salt Lake City, Utah | Beverly Hills, Calif. |
| Denver, Colorado | ||
| Lawrence, Miss Etta Mae | New Orleans, La. | New York, N. Y. |
| Logelin, Mrs. Dorothy | New Orleans, La. | Miami, Fla. |
| Lohse, Mrs. Adline, and daughter | Greenville, S. C. | Washington, D. C. |
| Lohse, Miss Doris | Wilmington, Del. | Washington, D. C. |
| Manchester, Miss Mariam | Providence, R. I. | No. Attleboro, Mass. |
| Matthews, Miss Marion | Moncton, N. B. | Toronto, Ont. |
| Marlowe, John | Portsmouth, N. H. | New York, N. Y. |
| McAllister, Mrs. Ethel | Sioux Falls, S. D. | Berkeley, Calif. |
| McAllister, Mrs. Eva Flack | Greensboro, N. C. | Los Angeles, Calif. |
| McClennen, Mrs. Mary | Portsmouth, N. H. | Brookline, Mass. |
| McCurdy, Mrs. Barbara | Little Rock, Ark. | Wilmette, Ill. |
| McGee, Mrs. Anne | Calgary, Alberta | Vancouver, B. C. |
| Edmonton, Alberta | ||
| McKay, Miss Christine | Charlottetown, P. E. Is. | Rochester, N. Y. |
| McKay, Mr. and Mrs. Willard | Moncton, N. B. | Jamestown, N. Y. |
| Charlottetown, P. E. Is. | ||
| McKinnon, Miss Agnes | Charlottetown, P. E. Is. | Beverly, Mass. |
| McNally, Don T. | Providence, R. I. | Milwaukee, Wis. |
| Meredith, Mrs. Minnie | Portsmouth, N. H. | Geneva, N. Y. |
| Mickle, Mrs. Alice | Sioux Falls, S. D. | Inglewood, Calif. |
| Mickle, Miss Maud | Columbia, S. C. | Eliot, Maine |
| Brattleboro, Vt. | ||
| Moore, Mr. and Mrs. William | Holland, Va. | Tuskegee, Ala. |
| Name | Pioneer Front | Home City |
| Morris, Dr. A. L. and E. Lenore | Albuquerque, N. M. | Racine, Wis. |
| Mothersill, Mrs. Rachel | Greenville, S. C. | Hadley, Mich. |
| Murray, Miss Beth | Providence, R. I. | New York, N. Y. |
| Murray, Charles | Charlottetown, P. E. Is. | Ottawa, Ont. |
| Newman, Mrs. Lois | Portsmouth, N. M. | Kittery, Me. |
| Newport, Marvin | Cedar Rapids, Iowa | |
| Nicklin, Miss Eve | Parkersburg, W. Va. | Pittsburgh, Pa. |
| Payne, Miss Nell | Providence, R. I. | Lima, Ohio |
| Peake, Mrs. Sara Ellen | Columbia, S. C. | New York, N. Y. |
| Louisville, Ky. | ||
| Jackson, Miss. | ||
| Perry, Miss Jessie | Wilmington, Del. | Jersey City, N. J. |
| Peterson, Mrs. Carrie | Lead, S. D. | Pine Castle, Fla. |
| Peterson, Mrs. Grace | Regina, Sask. | Duluth, Minn. |
| Peterson, Lotus (youth) | Regina, Sask. | Duluth, Minn. |
| Phanco, Mrs. Zara | Regina, Sask. | Seattle, Wash. |
| Powell, Miss Cynthia | Wilmington, Del. | New York, N. Y. |
| Power, Mrs. Norman | Moncton, N. B. | St. Lambert, Que. |
| Proctor, Mrs. Beulah | Halifax, N. S. | Worcester, Mass. |
| Putnam, Miss Amy | Regina, Sask. | Hamilton, Ont. |
| Roberts, Mrs. Faye | Omaha, Neb. | Chicago, Ill. |
| Robinette, Mrs. Myrtle | Reno, Nev. | Fort Ord, Calif. |
| Roca, Antonio | El Paso, Texas | Milwaukee, Wis. |
| San Antonio, Texas | ||
| Romer, Mrs. Annie | Halifax, N. S. | New York, N. Y. |
| Ruhe, Mrs. Margaret | New Orleans, La. | Urbana, Ill. |
| Sanor, Miss Sally | Boise, Idaho | San Francisco, Calif. |
| Sears, Mrs. Marguerite Reimer | Cedar Rapids, Iowa | Milwaukee, Wis. |
| Salt Lake City, Utah | Sacramento, Calif. | |
| Jackson, Miss. | San Francisco, Calif. | |
| Sears, Mr. William | Jackson, Miss. | San Francisco, Calif. |
| Schierholz, Mrs. Doris Cooper | Boise, Idaho | Los Angeles, Calif. |
| Schulte, Mr. and Mrs. Arthur | Topeka, Kansas | Rural Topeka |
| Schott, Miss Adah | Charleston, W. Va. | Washington, D. C. |
| Schott, Mr. and Mrs. Harlyn | Charleston, W. Va. | Lima, Ohio |
| Shaver, Mrs. Fritzie | Sioux Falls, S. D. | Minneapolis, Minn. |
| Shaw, Mrs. Rosa | Halifax, N. S. | San Francisco, Calif. |
| Sheets, Miss Dorothy | Regina, Sask. | Calgary, Alberta |
| Sheben, Mrs. Hattie | Jackson, Miss. | Starkville, Miss. |
| Shurcliff, Mrs. Eunice | Laramie, Wyo. | Ipswich, Mass. |
| Silk, Miss Isabelle | Boise, Idaho | New York, N. Y. |
| Skinner, Miss Doris | Calgary, Alberta | Vancouver, B. C. |
| Smith, Mr. and Mrs. Kenneth | San Antonio, Texas | Moline, Ill. |
| Smith, Mrs. Terah | Atlanta, Ga. | Binghamton, N. Y. |
| Southwell, Mrs. Evelyn Cliff | Calgary, Alberta | Vancouver, B. C. |
| Stapelton, Mrs. Jeynne | Sioux Falls, S. D. | Minneapolis, Minn. |
| Steinhauer, Mrs. Florence | Greensboro, N. C. | New York, N. Y. |
| Steinmetz, Miss Elsa | Sioux Falls, S. D. | Minneapolis, Minn. |
| Stewart, Mrs. Caroline | Wilmington, Del. | Washington, D. C. |
| Stilson, Miss Muriel | Greensboro, N. C. | Yonkers, N. Y. |
| Sioux Falls, S. D. | ||
| Stirratt, Miss Charlotte | Houston, Texas | Los Angeles, Calif. |
| Name | Pioneer Front | Home City |
| Stone, Mr. and Mrs. Oscar P. | Brattleboro, Vt. | Englewood, N. J. |
| Stout, Verne L. | Anchorage, Alaska | Syracuse, N. Y. |
| Sunshine, Miss Reszie | Little Rock, Ark. | New York, N. Y. |
| Taylor, Mr. and Mrs. John | Wilmington, Del. | Atlantic City, N. J. |
| Thompson, Mrs. Ethel | Boise, Idaho | Rural Boise |
| Thompson, Miss Emma | Charleston, S. C. | Eliot, Maine |
| Thompson, Miss Louise | Charleston, S. C. | Eliot, Maine |
| Thornton, Mrs. Valeria | Laramie, Wyo. | Beverly Hills, Calif. |
| Salt Lake City, Utah | ||
| Towart, William, Jr. | Providence, R. I. | Bennington, Vt. |
| Valentine, Mrs. Flora | Portsmouth, N. H. | Saratoga Springs, N. Y. |
| Vaughn, Mrs. Villa | Greenville, S. C. | New York City, N. Y. |
| Portsmouth, N. H. | ||
| Vento, Miss Elsa | Charlottetown, P. E. Is. | Totonto, Ont. |
| Voelz, Miss Lauretta | Regina, Sask. | Kenosha, Wis. |
| Wade, Mr. and Mrs. Fred | Halifax, N. S. | Montreal, Que. |
| Walters, Mr. and Mrs. Richard | Albuquerque, N. M. | Brooklyn, N. Y. |
| Wells, Mrs. Frances | Anchorage, Alaska | San Bernardino, Calif. |
| Westberg, Mrs. Edward | Reno, Nevada | Palmdale, Calif. |
| Westgate, Miss Ruth | Denver, Colorado | San Francisco, Calif. |
| Wever, Miss Emmalu | Omaha, Nebr. | Pasadena, Calif. |
| Wheeler, Miss Alta | Columbia, S. C. | Eliot, Maine |
| Brattleboro, Vt. | ||
| Whitenack, Miss Janet | Tuluksak, Alaska | Fairbanks, Alaska |
| Anchorage, Alaska | ||
| Wight, Miss Amber | Boise, Idaho | Champaign, Ill. |
| Wilder, Mrs. Grace | Greenville, S. C. | Los Angeles, Calif. |
| Williams, Mr. and Mrs. Roy | Greenville, S. C. | Rocky Mountain, N. C. |
| Young, Mrs. Mollie | Laramie, Wyo. | Beverly Hills, Calif. |
| Salt Lake City, Utah |
C. DISBANDED ASSEMBLIES 1937—1944
| Name | Pioneer Front | Home City |
| Ayres, Miss Agnes Maye | Findlay, Ohio | Celina, Ohio |
| Bentley, Miss Neva | Alhambra, Calif. | San Francisco, Calif. |
| Duffield, Mrs. Ella | Pittsburg, Pa. | Los Angeles, Calif. |
| Glass, Mrs. Mayme | Alhambra, Calif. | San Diego, Calif. |
| Goodrick, Mr. and Mrs. Asher | Huntington Park, Calif. | Los Angeles, Calif. |
| Holsinger, Mr. and Mrs. W. E. | Pittsburg, Pa. | Chicago, Ill. |
| Jack, Thurman | Burbank, Calif. | Los Angeles, Calif. |
| Kluss, Fred Huntington | Huntington Park, Calif. | Chicago, Ill. |
| Mangan, Miss Ariel | Augusta, Ga. | Cleveland, Ohio |
| Matteson, Mr. and Mrs. J. V. | Santa Barbara, Calif. | Oakland, Calif. |
| Morris, Mrs. Lillian | Huntington Park, Calif. | Gardena, Calif. |
| Newman, Mrs. Margaret | Akron, Ohio | Westport, Conn. |
| Rice-Wray, Miss Ella | Akron, Ohio | Fort Wayne, Ind. |
| Robinson, Mrs. Helen | Alhambra, Calif. | Las Vegas, Nev. |
| Schiemann, Mr. and Mrs. Ernest | Alhambra, Calif. | Los Angeles, Calif. |
| Scott, Mrs. Hazel | Toledo, Ohio | Cleveland, Ohio |
| Smith, Miss Mary M. | Huntington Park, Calif. | Long Beach, Calif. |
| Steinberg, Mrs. Rose | Findlay, Ohio | Columbus, Ohio |
| Stotts, Mrs. Dorothy | Huntington Park, Calif. | Lima, Ohio |
| Zmeskal, Dr. and Mrs. Otto | Pittsburg, Pa. | Mt. Lebanon, Pa. |
