Bahá’í News/Issue 132/Text
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| No. 132 | YEAR 96, BAHÁ’Í ERA | January, 1940 |
BAHÁ’ÍS AND WAR[edit]
The following letter from the Guardian on this important subject was addressed to the N. S. A. of the British Isles, and is reprinted from the bulletin of that Assembly dated September, 1939:
“His instructions on this matter, conveyed in a letter addressed to your Assembly during last November were not intended for that particular occasion, but were meant for present conditions, and for any such emergency as may arise in the immediate future.”
| CABLEGRAM FROM SHOGHI EFFENDI
—SHOGHI RABBANI.
|
“It is still his firm conviction that the believers, while expressing their readiness to unreservedly obey any directions that the authorities may issue concerning national service in time of war, should also, and while there is yet no outbreak of hostilities, appeal to the government for exemption from active military service in a combatant capacity, stressing the fact that in doing so they are not prompted by any selfish considerations but by the sole and supreme motive of upholding the Teachings of their Faith, which make it a moral obligation for them to desist from any act that would involve them in direct warfare with their fellow-humans of any other race or nation.”
“There are many other avenues through which the believers can assist in times of war by enlisting in services of a non-combatant nature—services that do not involve the direct shedding of blood—such as ambulance work, anti-air raid precaution service, office and administrative works, and it is for such types of national service that they should volunteer.”
“It is immaterial whether such activities would still expose them to dangers, either at home or in the front, since their desire is not to protect their lives, but to desist from any acts of wilful murder.”
“The friends should consider it their conscientious duty, as loyal members of the Faith, to apply for such exemption, even though there may be slight prospect of their obtaining the consent and approval of the authorities to their petition. It is most essential that in times of such national excitement and emergency as those through which so many countries in the world are now passing that the believers should not allow themselves to be carried away by the passions agitating the masses, and act in a manner that would make them deviate from the path of wisdom and moderation, and lead them to violate, however reluctantly and indirectly, the spirit as well as the letter of the Teachings.”
“THE PASSING OF DEAREST MARTHA”[edit]
In a letter dated October 20, 1939, addressed to Roy C. Wilhelm, Treasurer, the Guardian, through his secretary, refers to the passing of Miss Martha L. Root.
“The very sad and indeed distressing news of the passing away of our beloved Martha was a great shock to the Guardian, who feels unutterably sorry at this heavy blow sustained by the Cause. Her departure constitutes the heaviest blow which the teaching force not only in Arnerica but throughout the entire Bahá’í world has sustained since the passing of our beloved Master. May the memory of the distinguished services it had been her unique privilege to tender in so many fields and over such a long and uninterrupted period of years serve as a source of continued inspiration to the present day and future generations of
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Bahá’í teachers, to whom she will indeed ever be the very embodiment of
those teaching qualities which only a
few Bahá’í teachers, whether in the
East or the West, can claim to have
attained.
“To you, and to all the dear American friends who are now so profoundly deploring beloved Martha’s passing, the Guardian feels moved to convey the assurances of his deepest and most loving sympathy in your great bereavement. May Bahá’u’lláh comfort your grief-stricken hearts, and cause this calamity to further cement the unity, deepen the devotion and increase the resourcefulness of the American believers, and in particular those dear pioneers who are so indefatigably laboring in foreign and distant fields.”
In the Guardian’s hand: “The passing of dearest Martha and the circumstances of her severe and painful illness have brought profound sorrow, but I rejoice at the glory and joy that must be hers and which she fully deserves in the Abhá Paradise.”
BAHÁ’Í ANNIVERSARIES[edit]
A Letter from Shoghi Effendi[edit]
“The Bahá’í day starts and ends at sunset, and consequently the date of the celebration of Bahá’í feasts should be adjusted to conform to the Bahá’í calendar time. For further particulars on this subject you should refer to the section entitled ‘Bahá’í Calendar’ in The Bahá’í World.
| CABLEGRAM FROM SHOGHI EFFENDI
—SHOGHI RABBANI.
|
“The Guardian would advise that, if feasible, the friends should commemorate certain of the feasts and anniversaries at the following time:
“The anniversary of the Declaration of the Báb on May 22, at about two hours after sunset.
“The first day of Ridvan, at about 3:00 P.M. on the 21st of April.
“The anniversary of the Martyrdom of the Báb on July 9 at about noon.
“The anniversary of the Ascension of Bahá’u’lláh, on May 29 at 3:00 A. M.
“The Ascension of ‘Abdu’l-Bahá on November 28, at 1:00 A.M.
“The other anniversaries the believers are free to gather at any time during the day which they find convenient.”
- (November 27, 1938.)
The National Spiritual Assembly reprints this letter from Bahá’í News of January, 1939, with the request that local Assemblies study its clear instructions and, as far as possible under present conditions, put them into effect.
THE SPIRIT OF COMMUNITY[edit]
For more than two years the attention of the Bahá’í community has been concentrated upon the twofold task of the Seven Year Plan. The surge of spiritual devotion has successively carried pioneer teachers into the unsettled areas of North America, made possible extensive contracts for the external ornamentation of the Temple, and dispatched gallant souls into the countries of Latin America. Our responsibilities have multiplied and our opportunities become infinite in service to the Faith.
The strong and solid foundation upon which must be supported all Bahá’í enterprises is the character of the Bahá’í community here in North America itself. With every step the community takes in the direction of spiritual maturity, or ethical improvement or social unity, the power available for the tasks of the Seven Year Plan is augmented in a most mysterious way. The National Fund can only be replenished out of this great reservoir of Bahá’í unity; and from this same reservoir also come those quickened souls who arise to plant the banner of His Faith in foreign lands.
It is the quality of our local community life which determines the mighty outcome of the forces struggling to establish the “advent of Divine Justice” in this age. We cannot hope for heroic souls to be nourished out of collective indifference, nor funds to be sacrificed in an atmosphere of personality, nor our numbers to be augmented by teaching aimed to bring groups under personal influence rather than within the orbit of Divine law.
From time to time, therefore, prayerful attention should be turned upon the character of our local community life, holding its every aspect and element up to the standard laid down by the Master and by Shoghi Effendi, to see what we might do to exalt these daily activities to the plane of radiance and understanding.
Have we by Assembly and community consultation adopted teaching plans reflecting the full wisdom and capacity of the believers? Are the members of the Spiritual Assembly fully conscious of the nature of their trusteeship in an institution created to serve the highest interests of the people? Do we each one individually contribute to the spontaneity and enthusiasm of Bahá’í gatherings, or come to them cherishing some secret resentment or hope? Have we come to realize the duty laid upon us to keep informed of the Guardian’s messages and the national plans and activities reported through Bahá’í News and other channels?
Special consideration might be given to the importance of the spirit that should animate all Bahá’í teaching, whether in one’s own home as a fireside group or in groups and audiences not yet part of the Bahá’í community. The rights of the individual believer were analyzed by the National Spiritual Assembly some years ago and a statement on the subject published in Bahá’í News, later reprinted in Bahá’í Procedure (Section Two, Sheet 20). This has apparently been taken by some of the friends to mean that the element of Assembly authority does not apply to groups taught in one’s own home. If this were so, then groups could be maintained whose activities and aims might lie entirely outside the local Bahá’í community. Teachings could be given out which might incline many new friends in the wrong direction.
The truth is, of course, that the qualification of faith under which we pledge “close association with the spirit as well as the form of the present day Bahá’í administration throughout the world” renders any artificial separation of the individual from the community impossible. It is as the Guardian declared: “Shoghi Effendi would urge every Bahá’í who feels the urge to exercise his right of teaching unofficially the Cause, to keep in close touch with the Local Spiritual Assembly of the locality in which he is working. The Local Spiritual Assembly while reserving for itself the right to control such activities on the part of individual
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Bahá’ís, should do its utmost to encourage such teachers and to put at their disposal whatever facilities they would need in such circumstances. Should any differences arise, the National Spiritual Assembly would naturally have to intervene and adjust matters.” (Bahá’í Procedure. Section One, Sheet 16).
But all this is means to an end, and the end consists in developing the Bahá’í community to become an ever-increasing power to establish the truth on earth. Let us open our minds and hearts, and pray for capacity to confirm and bring in persons of character, intelligence and spiritual vision. The Cause of God is for all mankind.
- NATIONAL SPIRITUAL ASSEMBLY.
THE DETERMINATION OF MEMBERSHIP[edit]
The National Spiritual Assembly feels it desirable to record a brief explanation of the twofold authority involved in the question of voting membership in the Bahá’í community, the authority of the local Assembly, and that of the National Assembly.
The By-Laws vest original authority over membership in the local body, with the National Assembly serving as final authority when local decisions are appealed. However, in Bahá’í Procedure is found the statement that local Assemblies, before removing names from the voting list, should refer the matter to the National Assembly and obtain its advice before taking action.
To remove any impression that this supplementary ruling involves a discrepancy in view of the statements in the By-Laws, the National Spiritual Assembly wishes to point out the following facts:
- It is possible for a local Assembly to exercise original jurisdiction over the admission of believers to the voting list because the Guardian has laid down a set of qualifications of membership which is uniform throughout the entire Bahá’í community, and the effect of which is to provide the local Assembly with a clear and simple code.
- There are general qualifications covering the removal of members from the voting list, but nothing in the nature of a clear and simple code which all local Assemblies could apply in a uniform manner. Lacking anything in the nature of a judicial code, each Assembly would have to base action upon its own degree of experience and understanding; and the result would inevitably be to involve the matter of expulsion in overwhelming complication. In one locality a believer would be expelled for reasons which in another locality might seem entirely insufficient. In one city the factor of sentimentality might prevent the operation of any discipline, while in another city a rigid insistence upon Bahá’í laws and principles might result in the operation of discipline at the expense of unity and spiritual truth.
View of Bahá’í House of Worship from National Bahá’í Office (Haziratu’l-Quds) 536 Sheridan Road, Wilmette, Illinois
- The National Spiritual Assembly therefore retains the right and duty to give definite permission before the local Assembly can either suspend or expel any member of the Bahá’í community.
- NATIONAL SPIRITUAL ASSEMBLY.
THE FORMATION OF NEW ASSEMBLIES[edit]
Official Notice to Assemblies and Groups[edit]
The National Spiritual Assembly completes the details of procedure to be followed when new Assemblies are formed.
- Groups having nine or more declared believers, all resident in the same civil community, are to apply before February 1 for authority to form an Assembly on April 21 of that year.
- Any member of the group who is a voting believer in an already established adjacent community must withdraw from that community before joining the group applying for the right to form a new Assembly.
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- When a group is qualified to form an Assembly, all its members are obliged to join in asking for the authority to elect.
- All established Assemblies are to report their voting list to the National Assembly by February 1 each year, and the voting list is not to include the names of any believers who have joined a group which is planning to form a new Assembly on April 21.
- Applications from groups, and voting lists of established communities, must be in the hands of the National Assembly by February 1.
- Groups which form a new Assembly on April 21 cannot be represented at the Convention held that same year.
- Groups authorized to form a new Assembly will receive notice from the National Assembly not later than April 1, together with copies of the proper form for use in reporting its formation to the National Assembly.
In a recent letter written by the
Guardian to the National Assembly he
emphasizes one aspect of the matter as
follows: “He wishes me to stress the
fact that from now on any group that
is formed must belong to one civil community, as otherwise endless confusion and misunderstanding would
ensue. The limits of each civil community must be clearly recognized, and
no overlapping should be allowed under any circumstances.”
- NATIONAL SPIRITUAL ASSEMBLY.
PUBLIC MEETING AND REGIONAL CONFERENCE AT NEW YORK[edit]
The latest in the series of public meetings held by the National Spiritual Assembly in cooperation with local Assemblies was conducted at the Bahá’í Center in New York City Thursday evening. November 30, the hall being thronged with art interested and sympathetic audience.
| CORRECTION IN TEXT OF CABLEGRAM
|
With Roy C. Wilhelm presiding, talks were given by Horace Holley, Louis G. Gregory and Mrs. Dorothy Baker on the following subjects: Religious Unity, Race Unity, and World Unity and Peace. A considerable portion of the audience was Latin American, and the music also was furnished by Latin American artists—Clotilda Arias, pianist, and Victoria Martines, soprano.
The Regional Conference was held at the Bahá’í Center from 3 to 9 P. M. on Saturday, December 2, the local believers providing a buffet supper to about two hundred guests.
Philip Sprague, chairman of the New York Assembly, presided at the Conference, which followed an Agenda giving a wide basis for discussion and consultation. Each subject was briefly presented and then thrown open for general discussion. Bahá’í communities represented were, beside New York—Boston, New Haven, Binghamton, Jamestown, Teaneck, Newark, Jersey City, Montclair, Yonkers, Philadelphia and Baltimore. The result was a valuable sharing of experience and a concentration of aim upon the tasks of the Seven Year Plan.
AFIELD WITH OUR REGIONAL COMMITTEES[edit]
For some months, so great has been the volume of news received from every part of the United States and Canada, the National Teaching Committee has found it impossible to include in its monthly surveys an adequate description of the far-flung work of its thirteen Regional Committees. Yet the responsibility which has been imposed upon these units of the Administrative Order by Shoghi Effendi is great and serious. Writing on April 17th, 1939, he said: “The National Spiritual Assembly, the National Teaching Committee, the Regional and local teaching committees ... should utilize every possible means calculated to fan the zeal, enrich the resources and insure the solidity and permanency of the work, of those who ... have arisen to face the hazards and perils of so holy and historic an adventure.” And in The Advent of Divine Justice, addressing all who “are holding administrative positions” on any of the above-mentioned bodies, he admonished them “to bear in mind the vital and urgent necessity of insuring, within as short a time as possible, the formation ... of groups, however small and rudimentary, and of providing every facility within their power to enable these newly-formed nuclei to evolve, swiftly and along sound lines, into properly functioning, self-sufficient, and recognized Assemblies.” (p. 46.)
The role of the Regional Teaching Committees, in cooperation with their co-workers, is thus clear-cut and dynamic. It is in an effort to clarify their vision, strengthen their organization, and widen the scope of their indispensable and historic services, that this series of articles has been undertaken. Each month we shall visit a different Regional Committee and by first-hand observation discover its method of operation and its achievements, confident that in each example there lies an important contribution for its fellows.
The Committee for Ohio, Indiana, and Western Pennsylvania, with membership of Florence Reeb, Secretary, Frank Warner, Helen McCoy, Mary Elmore, and Lothar Schurgast, was organized on July 16th. Its functions it conceived as assistance to the fifteen isolated believers, development of areas not taken over by Assemblies, and consultation with Assemblies or Groups (two as of July, 1939) at their request. A letter was therefore addressed to each Assembly in the region, stating the Committee’s readiness to discuss teaching plans. A second letter was sent to each isolated Bahá’í, offering similar consultation as well as to provide teachers and free literature.
As a result, four joint meetings were held with the following Assemblies in their home communities: Columbus, Ohio, on August 13th; Dayton, Ohio, on September 10th; Indianapolis, Ind., on September 17th; and Pittsburgh, Pa., on October 22nd. Public meetings were sometimes scheduled in connection with the Committee’s visit. Growing out of the teaching conferences were innumerable suggestions, most of them generally applicable, which are summarized below. In describing one such meeting, the Secretary wrote: “A wonderful and inspiring consultation period followed, each one expressing himself freely and frankly.”
| JANUARY MEETINGS OF NATIONAL SPIRITUAL ASSEMBLY
Change of Date The next meeting of the National Spiritual Assembly will be held January 20, 21 and 22, instead of January 19, 20 and 21 as originally announced. These meetings will be held at the Haziratu’l-Quds, 536 Sheridan Road, Wilmette. A public meeting will be held Friday evening, January 19, at Kimball Hall, 306 S. Wabash Ave., Chicago, and a Regional Conference, to which all the Bahá’ís of the area are invited, will be conducted in Temple Foundation Hall, Wilmette, from 10 A. M. to 1 P. M., Sunday, January 21. |
The work of organized communities was found to be of three kinds: consolidation, attraction of new people, and opening new cities.
- Consolidate the community through: (a) spreading the teaching responsibility among more believers; (b) classes for training teachers; (c) definite responsibilities for youth members; (d) quizzes on essential Administrative principles.
- Attract new believers by: (a) a contacts committee; (b) building up a mailing list of progressive and humanitarian people; (c) enclosing teaching pamphlets with mailed invitations; (d) asking each Bahá’í to mail a selected number of pamphlets monthly, according to a predetermined sequence; (e) fireside meetings to supplement public meetings, which should be viewed only as a starting point; (f) “spilling out” into new sections of the city.
- Open new cities by: (a) finding a few sympathetic people and strengthening their interest by personal contacts, rather than promoting large public meetings; (b) utilizing club contacts; (c) making regular calls; (d) providing articles for newspapers; (e) establishing a strong nucleus as a foundation for later public work; (f) remembering at all times that “We are the planters; Bahá’u’lláh the Reaper: there is no way of measuring our work.”
As proof of the efficacy of these principles, teaching has been developed in the following new cities of the Region this year: Gahana, Groveport, Granville, Lithopolis, Urbana, Springboro, Troy, Piqua, and Chillicothe, all in Ohio.
As previously noted, the Committee also addressed a letter to the fifteen isolated believers, enclosing a questionnaire on the present status of their Bahá’í work and covering such points as the opportunities for speakers or fireside groups, and the need for literature in public libraries or for personal distribution. Two pamphlets were enclosed in each letter, one for the isolated believer and one to be given to a friend.
Seven replied to this preliminary inquiry, and to these a second letter was sent, including further literature and offering to forward The Advent of Divine Justice if not already received.
To those who had not replied, the Committee wrote a second letter, asking the following questions:
- Have you signed a registration card as an isolated believer?
- Have you ever been registered with a Bahá’í Community?
- If so, which Community?
- Is the address we have used your present address?
- Are you receiving the Bahá’í News regularly?
- Has it been possible to interest anyone in the Bahá’í Faith in your region?
- If so, please list names and addresses.
- Have you been able to form a study group?
- Have you access to a public library?
- Are there any Bahá’í books therein? Please list them.
In addition to correspondence, a plan
has been made to visit each of the isolated believers during the year.
Perhaps the best conclusion for this progress report would be to quote from the Committee’s own appeal to the isolated friends:
“Since this Revelation is not only a ‘spiritual Revelation for the renewal of the inner life but also the social Revelation for the attainment of citizenship in the world community,’ we need to weld together as world citizens in this world community. ‘The world is moving on. Its events are unfolding ominously and with bewildering rapidity.’ How great the need to become ‘stalwart pioneers of the World Order of Bahá’u’lláh’.”
- NATIONAL TEACHING COMMITTEE.
TEACHING ACHIEVEMENTS[edit]
Report of National Teaching Committee[edit]
With the passing of one who was the foremost exemplar, “the First, finest fruit” of the Formative Age, every Bahá’í pioneer and indeed, every servant of Bahá’u’lláh who in action or life is a teacher of the Cause, must feel a deepened determination to take up some measure of the great work to which she was dedicated. To Martha Root the Master wrote His glorious promise: “... thou art sowing a seed that shall in the long run give rise to thousands of harvests....” Yet to each of us, however circumscribed, comes the solemn assurance that to “proclaim unceasingly His Cause ... shall be better for you than all the treasures of the past and of the future, if ye be of them that comprehend this truth.” And from the efficacy of these words of Bahá’u’lláh no least follower is debarred.
Fresh interest, then, must attend us as we turn to the innumerable stimulating accounts of our co-workers throughout America.
Miami has contributed two more teachers to the pioneer roll. Mrs. Dorothy Logelin and her brother, Frederick Babo, who moved to New Orleans the last week of November, in time to celebrate the Feast with Miss Pearl Berk, recently of New York City, Miss Berk and Mr. Babo have both found employment and are beginning their contacts for a fireside group. The public librarian has requested the Esslemont book for her own use.
Salt Lake City has acquired a new believer in the person of William Sears, frequently mentioned in these columns for his work with his wife, Marguerite Reimer Sears. On December 2nd he wrote: “My common sense tells me that there can be no other answer to our manifold problems than the teachings of Bahá’u’lláh. The simple, overwhelming logic of these teachings has been growing on me since the first time Marguerite introduced me to their refreshingly new, and practical application; till now, frankly, I am powerless to withstand the urge to acquaint others with the warm, stimulating and essential truths they encompass....” Lloyd Byars, former Bakersfield Bahá’í, is also living in Salt Lake City and these three are sponsoring study classes on Administration and the Thirty-six Lessons. In September the Temple model was displayed at the Utah State Fair: “At first it seemed that we were going to buy space and have a booth, but after much investigation we found
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Temple Model Exhibited at Big Bear Lake, California
that we could enter it in the Fine Arts Building, free of charge since it was not in competition. The model is placed at a very strategic place in the building, in the center of the floor on a rather large table. Surrounding it are rows and rows of oil paintings covering the walls. They make an interesting background for the model!”
In Winnipeg, Rowland Estall is teaching an enlarged study group, following a course worked out with the President of the Phoenix Club which is built on the principles that “the average person does not think from ideas and principles to method and practice but in the reverse order, from practical things, institutions, methods back to principles and motives; that most people are better observers than philosophers and grasp the nature of causes only after observation of their effects; hence, that we can best introduce them to the Bahá’í Faith by outlining first, the nature of the Bahá’í World Community as it exists today and its past achievements, secondly, its ultimate purpose and principles and, only lastly, its motivating influence and source.” His course is thus divided into three parts: (1) Structure of the World Community; (2) World Civilization, the Goal; (3) A World Faith, the Foundation. A report will be made later as to the success of this method. Meantime many important contacts are being made. Mr. Estall has been invited to address the congregation of the Unitarian Church, whose minister is an Icelander. “Incidentally there are some 10,000 Icelandic people in Winnipeg, which is second only in number to the population in Reykjavik, capital of Iceland.”
Katherine Moscrop left nine to twelve persons interested in the Faith and ready for a fireside meeting, as she departed from Regina, Sask., on December 8th to return to her home in Vancouver for the holidays. Two very helpful friends have been the public librarian, who accepted books for the library, and the retired Dean of Women of Regina College. A proprietor of a camera shop “was so interested in the architecture (of the Temple) and what it stood for that he is making a trip to Wilmette this winter just to see it. ... He is a world traveler and has seen all the world’s important buildings, but nothing to compare with our own Temple.” On Armistice week-end Mrs. Moscrop visited Winnipeg and was able to assist Rowland Estall with several of his students. In summarizing her Regina experience, Mrs. Moscrop, who celebrated her first Bahá’í anniversary in October, wrote: “I don’t think I have ever been so happy and uplifted as I have been here. The spiritual joy and satisfaction experienced at times has been nearly overwhelming, and often I have felt strength and help coming to me when I need it most. Especially when teaching, I try to leave the channels free for power from above, and sometimes answers to questions will come to me in a miraculous fashion, truly the promises of the Master made manifest.” She hopes to return to Regina after January 1st.
In Calgary, Alberta, a regular study group has been meeting since September. “Among the different beliefs represented are Christian Science, Unity, Theosophy, Buddhist, Catholic, and British Israel, so you can see for yourself that anything can happen at our meetings, and it generally does!” It is apparent that our pioneer, Doris Skinner, has a nice sense of humor for she continues: “It is amazing, isn’t it, this power the Cause has to disrupt our quiet existence and transplant us in strange cities among strange people. I was discussing this with one of my class when she said she didn’t see how anyone had the courage. I carefully explained that it was not courage that was required, but rather that certain something called faith. She promptly replied, “That’s not faith you’ve got, that’s sheer luck,’ and thus blasted not only my masterly explanation but me too! The trials of a pioneer!”
Mrs. Beulah Proctor has forwarded a long and fascinating report of her Bahá’í exhibit at the Provincial Exhibition in Halifax, N. S. For a week beginning August 28 she was the only attendant, working from morning to 11 P. M. Persian prints were used, with the Greatest Name and a large sign captioned “Bahá’í Faith.” Much interest was aroused and many people have continued to follow up their contacts by calling upon Mrs. Proctor to borrow literature and discuss the Faith. Although Halifax is living under war conditions, with blackouts, planes overhead day and night, survivors from torpedoed ships arriving, and the city full of soldiers and sailors,—our pioneer is having fireside groups almost every night. Her most successful work continues with the youth, and the following account of one member seems too stimulating to omit, of “a student from Dalhousie University, an East Indian from Trinidad.... His father is the Missions minister for the United Church there and it was through the missions that he was sent to Halifax to get his letters so that he could continue teaching in Trinidad. After our friendship ripened he told me, ‘To listen to the missionaries there you were under the impression that you would be treated as an equal here, but I have been sadly awakened to the opposite of this.’ He had managed to go along for a year without mixed friendships.... Last Wednesday we (the
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youth group) got onto the subject of oneness and equality of races.... They all had certain limitations and believed in oneness up to the point of marriage, and then thought the line should be drawn there.... R. asked if he might speak and said, ‘I for one believe in different races marrying and since reading the Bahá’í books I notice that Bahá’u’lláh has said that He would raise up a race of men that our present people could not realize in their greatest imagination. It might interest you to know that the beginning of his promise is taking place in Trinidad. There is not racial prejudice and the offspring of these mixed marriages are beginning to show a finer type of mind and even appearance.’ He went on to say that he was in love with a girl who was three-quarters Chinese and one-quarter colored, a musician, graduated from college with high honors... He told the story of his social life here and then said, ‘I am going to study the Bahá’í Cause because it is the only religion that lives what it teaches. The only happiness I have had in your country I have had through Mrs. Proctor.... I hope with all my heart that the National Teaching Committee will send a pioneer to Trinidad as they have one point they will not have to struggle with, and that is racial prejudice.”
The arrival of Mabel and Howard Ives and Mary Barton in Memphis, Tenn., brings another demonstration of the confirmations promised by Bahá’u’lláh. On their first Sunday in this new city, October 15, they attended the Unitarian Church. “The greatest thrill was hearing the minister read for a Scripture lesson from the words of ‘Abdu’l-Bahá, quite a long selection; no credit given to the author however.” The minister has since asked Mrs. Ives to take the pulpit in his absence. Many friends were made at the Church that first day and five women were found who had previously contacted the Faith, two in Wilmette, the others in Yonkers, Urbana, and through Marie Hopper. Later while dining in a restaurant, our pioneers were approached by a young woman who introduced herself as a former resident of Portsmouth; she was most eager to hear of the progress of the Cause and, although living twenty miles distant in Hernando, Miss., came for a discussion one evening. With this auspicious beginning, Mrs. Ives began the real work of arranging a campaign of six lectures for the first week of November, which drew an attendance of thirty to thirty-three. Fireside meetings were then held at the apartment
Bahá’ís in Panama. Front row: Mrs. Louise Caswell, Mrs. Cora H. Oliver. Back row: Joseph Wantok, John Eichenauer, Jr., Mathew Kaszab
of Mrs. Barton, and latest advice is that two study classes are meeting weekly. Thanksgiving week-end was spent with friends in Gulfport, Miss., where Mr. and Mrs. Ives were invited to conduct the Sunday morning service at the Gulf Park College.
West Virginia received a tremendous impetus with the visit of Stanwood Cobb, November 8-12, under the auspices of the Regional Committee. In Huntington Harold Hunt arranged a series of meetings, obtaining five excellent newspaper accounts. The first lecture was before the YMCA weekly forum of seventy-five representative professional and business men, on “America’s Destiny of World Leadership.” A return engagement has been asked by the forum. Twelve younger men met for informal discussion of the Faith in the studio of the society editor of the leading paper. A direct Bahá’í talk to the International Club of Marshall College; a public lecture that evening at the Governor Cabell Hotel, with about twenty-five inquirers; and a talk for the children of the City Home for Derelict Children completed the formal engagements, but in addition personal contacts were made with several leading citizens.
In Charleston Mr. Cobb addressed a luncheon meeting of the Civitan Club, directly on the Faith, and received excellent publicity which included a summary of the Teachings. This meeting, plus two fireside groups in the Dahl home, were arranged by Mr. and Mrs. Hilbert Dahl. We quote from Mr.
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Cobb’s report: “... the individuals
and groups interested in the Cause in
both cities are people of culture, capacity and leadership. Any gains made
... will furnish splendid foundations
for future expansion of the Cause in
these cities. The work of the Dahls
and of Mr. Hunt is especially to be
commended.... The Dahls have made
one great gain for the forwarding of
the Bahá’í work in finally finding an
ideal home high up on a hillside overlooking the city, where they can invite
friends.... It should be noted ... that
the western part of the State, dominated by Huntington and Charleston,
is markedly progressing in wealth and
industry.... There is every indication
that this region will advance very rapidly in the next twenty-five years.” Mr.
Hunt has already been invited to speak
to the youth group of the Congregational Church on the Bahá’í Faith, and
is planning a regular study class as an
outgrowth of this teaching campaign.
Just prior to Mr. Cobb’s arrival, Louis Gregory spent three days in Charleston and talks were arranged for him at the First Baptist Church (where Mr. Dahl had spoken the week before), at a joint meeting of two High Schools, before a thousand students of West Virginia State College at Institute, and for the students of Bluefield State Teachers’ College (also addressed by Mrs. Dahl). Bluefield College and the library at Beckley accepted books.
Cedar Rapids, Iowa, although losing Gayle Woolson to the Latin America work, has gained as an isolated believer, Marvin Newport. During November these two worked jointly for nineteen days, during which period Mr. Newport spoke to nine clubs and schools, with other engagements arranged later. “Our aim has been to attract members of minority groups such as Negroes, Mexicans, Syrians, and in this aim we have met with success ...” Contacts were also made with several influential citizens who are reading literature. Two study classes, averaging nine or ten members predominantly youth, have been established. Mrs. Woolson summarized the work as follows: “Much was accomplished and I am so very happy over the excellent follow-up work Marvin is doing. He has attracted many people by his fine presentation of the Teachings, and by his zeal and untiring efforts. I am sure he will remain in Cedar Rapids until a firm Bahá’í group is well established.”
Although there is much other news of our pioneers, from Alaska, Vermont, Missouri, Rhode Island, etc., the limitations of our space demand that this account be closed. The splendid work done in Oklahoma City during the month’s visit of Miss Roan Orloff, which resulted in many joint meetings of the Esperantists and Bahá’ís, will be left for the International Auxiliary language Committee to report. Our Regional Committees have been most active, but their work, too, will be reported in another place, with the inauguration this issue of a monthly column devoted to the methods and achievements of each Committee. The news from our Assemblies, Groups, and isolated believers we shall have to postpone until the next survey, since it would minimize their exceptional contributions to hasten over them now.
As the teaching program has developed these past months, many believers have been reminded of earlier work done in pioneer areas. The Committee would ask that all accounts of such work be sent directly to the Secretary, Miss Charlotte Linfoot, 156 Nova Drive, Piedmont, California, rather than to the pioneers themselves, in order that the record of American teaching achievement may be permanently preserved.
“Blessed is the spot, and the house, and the place, and the city, and the heart, and the mountain, and the refuge, and the cave, and the valley, and the land, and the sea, and the island, and the meadow where mention of God hath been made, and His praise glorified.”
- NATIONAL TEACHING COMMITTEE.
INTER-AMERICA PIONEERS[edit]
From San Salvador comes the news of our first believers through John Eichenauer, Jr. He says Luis O. Perez is the first declared believer; Emilie Bermudez, a city worker, is the second, and José Manuel Vela, a school teacher, is the third. Mr. Eichenauer expects to have a group as soon as Clarence Iverson reaches San Salvador.
On October 27, 1939, the Mexican Assembly’s formal opening took place. Their new Assembly rooms consist of two large meeting rooms, a library, guest room and kitchen at a central location, No. 65 Bucareli. Apartment 2. They are now incorporated as the Spiritual Assembly of the Bahá’ís of Mexico City.
The Chairman is Sr. Pedro Espinosa de los Monteros, and the Secretary, Senora Marie Luz Guinchard. As there is no word for “chairman” in Spanish, the word “president” has to be used.
They have a class for children registering twenty, and a youth group with more than thirty members. Literary and musical evenings are interspersed between classes and several times a week a lunch is served.
Our hearty congratulations on this extensive program. We may well emulate the spirit and enterprise of our first Latin American Bahá’í Assembly.
From Panama, through Cora Hitt Oliver and Louise Caswell, came a little article on injustice towards minority groups and as this is one of the main issues with the Bahá’ís today and one which we are constantly working to overcome—not only the world’s intolerance but indifference—the friends will be deeply interested in their reactions in Panama.
Mrs. Louise Caswell has already entered the University of Panama.
Mrs. Cora Hitt Oliver had a very interesting journey on a Grace Line boat. She wrote in part:
“I have been able to give the Message to the ship’s Doctor, a young scientific engineer, on his way to Peru, and the wife of an army officer on her way to Panama.... I have found in the library here (on the ship) two Bahá’í pamphlets.... The trip has been very pleasant, smooth sailing and beautiful weather. I will write you frequently and keep you informed of all that I am doing.”
Gerrard Sluter has another article in the Simente on the Bahá’í Faith. He is certainly very active.
Extract of letter received from Antonio Roca on his way to Honduras:
“I spent eight days among the Bahá’ís of Mexico City. Their new center is beautiful. I found it impossible to take my car any further. I had to sell it and proceed by train. Crossing the border of Guatemala I was received in a very friendly manner and encountered no difficulties. There I stayed with our Bahá’í brother, Gerrard Sluter. We were indeed happy to meet in a foreign land knowing that both of us have the mission to spread the New Faith to the people of Central America, those people so in need of this illumination. We exchanged ideas and talked over how we could best serve the Cause. Gerrard introduced me to his acquaintances and I believe that his work will soon result in the establishment of an Assembly though greatly hampered by lack of Spanish literature.”
Central American posts now filled by the following:
- Antonio Roca, Care of U. S. Consul, Tegucegalpa, Honduras, C. A.
- Gerrard Sluter, 7 A Avenue S, 63, Guatemala City, Guatemala, C. A.
- John Eichenauer, Jr., Care of U. S. Consul, San Salvador, El Salvador, C. A.
- Mrs. Louise Caswell and Mrs. Cora Hitt Oliver, P. O. Box 1296, Ancon, Canal Zone, Panama.
- Matthew Kaszab (on his way to) Managua, Nicaragua, C. A.
- Mrs. Amelia Ford and Gayle Woolson left in November for San José, Costa Rica, C. A.
From San Salvador comes a report by John Eichenauer, Jr.:
“I made many stops in a small freight boat in which I journeyed. I was able to give the message in each one of these ports.
“The question people asked me here was ‘Is it different from Catholicism?” With none of them did I find active opposition, just indifferent conservatism. They had little race prejudice and I find there is every imaginable combination of races.
“Valuable indeed was a letter of introduction which I obtained from Secretary of State Hull and a letter of introduction to a local bank official obtained from the Consul in Los Angeles. Travelers ought to remember how important are these matters. I really think it saved me hundreds of dollars.”
PUBLISHING ANNOUNCEMENTS[edit]
The Publishing Committee wishes to report the preparation of two new Study Outlines, which are now published with the approval of the Study Outline Committee and the Reviewing Committee.
Fundamentals of Bahá’í Membership, prepared by Study Outline Committee. This Outline fills a very important purpose, serving on the one hand to enable local Assemblies, groups and individual teachers to prepare students for enrollment in the Bahá’í community, and on the other hand providing a most interesting survey of the fundamental Teachings for further study by believers already enrolled. Mimeographed. Per copy, 35c net.
Deepening the Spiritual Life, prepared by Horace Holley. “The purpose of this Outline is to suggest an approach to the Bahá’í Teachings by which the believer’s awareness of the spiritual life will be intensified. The aim is not to increase the believer’s intellectual knowledge, but to stimulate his capacity for realizing truth in terms of inner experience.” References are given for daily meditation and weekly readings over a period of six weeks, with suggestions on how to use the Outline for groups or by single individuals. Sold only in lots of ten copies. For ten copies, 50c net.
Spiritual Assembly of Richmond Heights, Washington.
Newly Constituted April 21, 1939
RACE UNITY[edit]
In The Advent of Divine Justice Shoghi Effendi has called to our attention the dangers of racial prejudices and the great need in the world for freedom from these prejudices. These are his words:
“As to racial prejudice, the corrosion of which, for well nigh a century, has bitten into the fibre, and attacked the whole social structure of American society, it should be regarded as constituting the most vital and challenging issue confronting the Bahá’í community at the present stage of its evolution. The ceaseless exertions which this issue of paramount importance calls for, the sacrifices it must impose, the care and vigilance it demands, the moral courage and fortitude it requires, the tact and sympathy it necessitates, invest this problem, which the American believers are still far from having satisfactorily resolved, with an urgency and importance that cannot be overestimated.
“To discriminate against any race, on the ground of its being socially backward, politically immature, and numerically in a minority, is a flagrant violation of the spirit that animates the Faith of Bahá’u’lláh. The consciousness of any division or cleavage in its ranks is alien to its very purpose, principles, and ideals. Once its members have fully recognized the claim of its Author, and, by identifying themselves with its Administrative Order, accepted unreservedly the principles and laws embodied in its teachings, every differentiation of class, creed, or color must automatically be obliterated, and never be allowed, under any pretext, and however great the pressure of events or of public opinion, to reassert itself. If any discrimination is at all to be tolerated, it should be a discrimination not against, but rather in favor of the minority, be it racial or otherwise.”
“Freedom from racial prejudice, in any of its forms, should, at such a time as this when an increasingly large section of the human race is falling a victim to its devastating ferocity, be adopted as the watchword of the entire body of the American believers, in whichever state they reside, in whatever circles they move, whatever their age, traditions, tastes, and habits. It should be consistently demonstrated in every phase of their activity and life, whether in the Bahá’í community or outside it, in public or in private, formally as well as informally, individually as well as in their official capacity as organized groups, committees and Assemblies. It should be deliberately cultivated through the various and everyday opportunities, no matter how insignificant, that present themselves, whether in their homes, their business offices, their schools and colleges, their social parties and recreation grounds, their Bahá’í meetings, conferences, conventions, summer schools and Assemblies.
“Let them call to mind, fearlessly and determinedly, the example and conduct of ‘Abdu’l-Bahá while in their midst. Let them remember His courage, His genuine love, His informal and indiscriminating fellowship, His contempt for and impatience of criticism, tempered
[Page 10]
by His tact and wisdom. Let
them revive and perpetuate the memory
of those unforgettable and historic episodes and occasions on which He so
strikingly demonstrated His keen sense
of justice, His spontaneous sympathy,
for the down-trodden, His ever-abiding sense of the oneness of the human
race, His overflowing love for its members, and His displeasure with those
who dared to flout His wishes, to deride His methods, to challenge His
principles, or to nullify His acts.”
The following are words of ‘Abdu’l-Bahá: “God is no respecter of persons on account of either color or race. All colors are acceptable unto Him, be they white, black, or yellow. Inasmuch as all were created in the image of God, we must bring ourselves to realize that all embody divine possibilities ... In the estimation of God, all men are equal. There is no distinction or preference for any soul, in the realm of His justice and equity ... God did not make these divisions; these divisions have had their origin in man himself. Therefore, as they are against the plan and purpose of God they are false and imaginary.”
Again ‘Abdu’l-Bahá says: “The diversity in the human family should be the cause of love and harmony, as it is in music where many different notes blend together in the making of a perfect chord ... If you meet those of a different race and color from yourself, do not mistrust them, and withdraw yourself into your shell of conventionality, but rather be glad and show them kindness.”
These words of Shoghi Effendi and ‘Abdu’l-Bahá are clear. The National Spiritual Assembly has at once acted upon them and established the Race Unity Committee. One purpose of this committee is to help all Bahá’ís overcome our prejudices, for we all have prejudices in one degree or another. Shoghi Effendi tells us that freedom from racial prejudice “should be deliberately cultivated” by each of us in our every-day contacts. We must exert ourselves ceaselessly; we must sacrifice ourselves; we must use care and vigilance, moral courage and fortitude, tact and sympathy in solving this problem. The Race Unity Committee, in a series of short articles, will attempt to present material which will help us to understand and appreciate minority groups many of which are suffering very unjustly today. It is the hope of the Race Unity Committee that freedom from racial prejudice may really become the watchword of the entire body of the American believers.
PRESS BOOK REPORT[edit]
Reflecting the ever increasing fervor and activity of the friends, the 1939-1940 National Press Books are adding more new leaves between their already bulging covers. New groups of the reading public are being reached through the endeavors of pioneers in Central and South America as well as in the United States and Canada.
Unique is the work being done by Elsa Vento of the Toronto community in her articles taken from the Wisdom of ‘Abdu’l-Bahá and the Foundations of World Unity which she has translated into the Finnish language. These have appeared in full length in the Vapaa-Sana, the independent Finnish paper of Toronto; the Canadan-Uutiset, a weekly Finnish language paper of Port Arthur, Ontario, Canada and the New York Times, a Finnish paper with the largest circulation of any Finnish paper in the United States. Through these mediums the Teachings are reaching a new reading public.
Farther afield, two Panama papers, the Star and Herald and the Panama Tribune have published brilliant articles on the Cause by Mathew Kaszab. These were printed in English.
Gerrard Sluter has written articles in the Spanish language which have appeared in Simiente, a paper as well as in the magazine, Diogenes. He included many paragraphs directly from the Teachings.
Pioneer work in the United States and Canada has achieved the publication of articles on the Cause in the following papers and localities: Charleston, N. C., through the Hilpert Dahls; the Lander Evening Post of Lander, Wyoming, through Mrs. Lorol Jackson; Edmonton Journal, of Edmonton, Alberta, through Mrs. Bolton, of Sydney, Australia; Cape-Cod Standard Times of Hyannis, Mass., through Miss Rezsi Sunshine; Rutland Daily Herald and North Adams Transcript of Rutland, Vt., through Mrs. Louise Erickson of Brooklyn, N. Y., and Miss Bissell of Rutland, Vt.; Delta, Colorado; Asheville, N. C., through Mrs. Atwater of Miami, Florida; the Olathe Mirror and Johnson County Democrat of Olathe, Kansas.
The amazing quantity and great versatility of the publicity received in connection with the Geyserville School impells us to describe it here. The Geyserville Press and Cloverdale Reveille both carried innumerable long articles on the Cause and the School. Some of these articles were signed by the Bahá’ís who wrote them. Some articles used personalities visiting the school as lead paragraphs and lengthened into a discussion of what Bahá’ís thought of various of the world’s problems. Other articles used straight Bahá’í material on the Temple and phases of the Cause or Courses being presented at the School. We list these techniques because so many of the friends ask this Committee for suggestions.
Lack of space prevents us from describing more of the splendid publicity which has come to the Press Books since last Convention. However, we would like to mention other communities and cities represented in these banks. They include: State of Arizona—Glendale, Coolidge, Mesa and Phoenix; State of California—Ventura, Santa Barbara, San Francisco, Berkeley, Santa Paula, Pasadena, Los Angeles, and Woodlake—Tulare County; State of Montana—Helena and Butte; Illinois—Chicago, Antioch, Wilmette, Waukegan, and Evanston; Michigan—Grand Haven, Grand Rapids, Clio, Davison, Flint, Muskegon and Detroit; Massachusetts—Three Rivers and Springfield; Wisconsin—Racine, Eagle River, Kenosha, and Madison; New Jersey—Teaneck and Red Bank; Oklahoma—Oklahoma City; Ohio—Dayton, Columbus and Bucyrus; Georgia—Augusta; Tennessee—Knoxville; Connecticut—Waterbury and Norwich; Hawaii, T. H.—Honolulu; Florida—Jacksonville and Miami; Indiana—South Bend; New York—Yonkers; Colorado—Colorado Springs; Missouri—Kansas City; also the North China News.
There is a great deal of publicity which we have not yet received from the friends. We urge you to send in three copies of all clippings with the name of the papers and dates cut from the papers themselves to the Bahá’í News Service, 125 Fourth Street, Wilmette, Illinois.
As these reports appear, they will feature various of the outstanding publicity received for the Press Books. Since there are so many splendid clippings, the Committee will report often.
- December 2, 1939.
WORLD ORDER MAGAZINE[edit]
The monthly issues from August to October contain much material which can be used for teaching, and as background for the individual teacher meeting different types of inquirer.
“The Valley of Love”, by Juliet Thompson, in the August number, was
[Page 11]
the second in the series of seven articles by different authors based on Bahá’u’lláh’s Seven Valleys. In the same issue we note: “Can Education Bring World Peace”, by Bertha Hyde Kirkpatrick, “A Meeting With ‘Abdu’l-Bahá”, by Martha L. Root, “Garnering Among the Gleanings”, by Dale S. Cole, “Wisdom of the Ancient Chinese”, by Shao Chang Lee, “St. Catherine of Siena”, by Anna McClure Sholl, and “The Universe in Prayer”, by Maye Harvey Gift. The book review by Alice Simmons Cox of “The Good Society”, by Walter Lippmann brings the reader into touch with important currents of thought.
The September issue reprinted Shoghi Effendi’s references to Race Unity in The Advent of Divine Justice. “The Scriptures of Different Faiths”, by Pritam Singh, deals interestingly with comparative religion. Other articles are: “Has America International Responsibilities?”, by Bertha Hyde Kirkpatrick, “The Spiritual Element in Education”, by Richard D. Mosier, “The Valley of Knowledge”, by Horace Holley, “The Divine Art of Living”, by Marcia Steward Atwater, “Giving Up the Self”, by Jessica Levine Russell, and the concluding article on “Islam”, by Ali-Kuli Khan.
A compilation on Immortality, published in the October number, has since been reprinted as a leaflet. “They Met the Dawn,” by Alice Simmons Cox,
Bahá’ís of Topeka, Kansas
begins a series of three chapters presenting a study of the spiritual effects of Revelation upon the culture of the times. “The Valley of Unity,” by Helen Pilkington Bishop, continues the series on the Seven Valleys of Bahá’u’lláh. G. A. Shook’s “Science Contributes” is another study of the relations of culture, science, philosophy and religion in his series. Other articles are: “Man’s Illusion,” by Pearle U. Easterbrook. “The Concept of Federation,” by Sirdar D. K. Sen, “The Time Has Arrived” by Ben Ellison, and “Truth and Society,” by Horace Holley.
PARENTS AND TEACHERS[edit]
RACE ATTITUDES[edit]
Every Bahá’í parent will be interested in Bruno Lasker’s book, Race Attitudes in Children. We quote from it: “We may get a hint as to the sources of childish attitudes by carefully noting how children themselves describe their feelings toward other peoples. The following quotations are from the replies of boys to a questionnaire which asked them to write down the names of any peoples that they did not like and to state why they did not like them.... The test under review was taken by a teacher in the choir school of a church known throughout the country as a center of liberal Christianity in a cosmopolitan city; the answers, therefore, might be expected to be more tolerant than those which a similar questionnaire would produce under average conditions in a public school. This is what the boys say (in their own spelling):
- “ ‘Italians, Chinese, Mexicans, Japs and Portuguese and Germans (Spaniards and Russians being crossed out again after reflection). The Italians are a very unclean and sneaking race. The Chinese and Japs are a stealing and distrustful people. The Mexicans are a stingy and conspiracy people. The Portuguese are a very blood-thirsty and dishonest people. Germans are hateful because of their love for war and bloodshed.
- “ ‘Jews. Because they live in dirty places. Chinese. Because they have such a bad reputation. Niggers. Because they are crooks and too free with razors. Italians. Because they are such a nasty and dirty people.
- “ ‘Neagro. I do not like the Neagro because he fits with rasers and are verry sly. Chinese I dont know but I dont like they thats all. Mexican are verry sly they sneek upon you. Japanese I dont like them. Jews I dont like them. Indians kill the white people and that is why I dont like them.
- “ ‘Chinese Because I do not like to be knifed.
- “ ‘Mexican Because they are lazy, like some of us.
- “ ‘Negroes—Unreasonable dislike probably. (This, to judge from the language and handwriting, from an older boy.)
- “ ‘black race—think thay own the country
- red race—thay kill
- Chinese— “ “
- Japiness thay steal
- Irish—thay swair and lie
- Germans—croks
- Chinese—to crafty
- Cannibal—Eat up people
- Serians—not clean people
- Germans—War makers
- Turkeys—torturers
- “ ‘I don’t like Chinese because they stab you with knives
- “ ‘I don’t like Italian’s because they robb.
- “ ‘Jewish A race that believes Jesus was not on earth
- Italian to dirty
- Black race. Do not know.
- Chinese You can never tell what they are going to do next’.”
Mr. Lasker mentions, as three of the causes of such attitudes, fear, combativeness, and ridicule. Of the first, he writes: “One can fancy the lasting impression made upon children who have often been frightened by the warning, ‘If you are not good the black man will get you’.” Describing combativeness as an incentive to prejudice, he quotes a high school teacher: “I remember a scene at a roadside in southern New Jersey where one set of children, from 4 to 10 years old, was standing on a bridge and stoning another set of children who had been driven underneath the bridge, and were not allowed to come up. One of the groups was
[Page 12]
colored, and the other white.” Ridicule
is the most subtle and, according to Mr.
Lasker, is “a weapon of self-assertion.”
Life-long wounds often result, as in
his stated case of Georg Brandes, the
Danish writer, who, when walking in
the street as a child, encountered the
first ridicule of his Jewish blood. “I’d
like to see a Jew,” he later said to his
mother, whereupon she held him to a
mirror. He cried out, terrified, and
with that cry, “became different.”
Bahá’í parent, these subtle social weapons are all around your child. No suasion of parent or teacher can alone effect protection. Constant recourse to the Holy Utterances can protect him. Every child has a clean beginning. He is, at first, not soiled by prejudices. A young mother writes confidently to this column: “Very little children have no prejudice against other little children, no matter what race or color. It is a common sight to see small children in the nursery schools playing happily with each other.”
The burning passages included in The Advent of Divine Justice point out to the discerning the travesty of present-day American life. Every Bahá’í parent sees again in them the need of waging honest war against the hosts of prejudice, “those strange illusions that take possession of the human heart.” A few of these and other simple passages are suggested for your children. Do you think that they could memorize them? They will make your children proud of the garment of unity which is their great distinction. Keep the garment always shining and new with a few of these thoughts:
“Close your eyes to racial differences, and welcome all with the light of oneness.”—BAHÁ’U’LLÁH.
“God maketh no distinction between the white and the black. If the hearts are pure, both are acceptable to Him.”—‘ABDU’L-BAHÁ.
“In the estimation of God, there is no distinction of color; all are one in the color and beauty of servitude to Him.”—‘ABDU’L-BAHÁ.
“The establishment of unity between the colored and white will be an assurance of the world’s peace.”—‘ABDU’L-BAHÁ.
“Let all associate, therefore, in this great human garden, even as flowers grow and blend together side by side without discord or disagreement between them.”—‘ABDU’L-BAHÁ.
“This handful of dust, the world, is one home. Let it be in unity.”—BAHÁ’U’LLÁH.
“Know ye not why we have created you all from the same dust? That no one should exalt himself over another.”—BAHÁ’U’LLÁH.
“Regard ye not one another as strangers. Ye are the fruits of one tree; the leaves of one branch.”—BAHÁ’U’LLÁH.
- “Light is good in whatsoever lamp it is burning,
- A rose is beautiful in whatsoever garden it may bloom,
- A star is as radiant whether it shines from the East or the West.”—‘ABDU’L-BAHÁ.
LOUHELEN SCHOOL[edit]
Program of Winter Session[edit]
Pioneer Teaching, especially in Latin America.—Mrs. Frances Stewart.
Methods of Bahá’í Study.—Mrs. Bertha H. Kirkpatrick.
Methods of Teaching
- The Bible Approach.—Mrs. Ethel Neale Furbush.
- Direct Approach through the Creative Word.—Mr. Harry Jay.
The rate of $2.25 a day covers everything. Please make reservations with Mrs. L. W. Eggleston, Davison, Michigan.
1940 Summer Session[edit]
The dates of the regular sessions to be held at Louhelen Ranch next summer are as follows: First Youth Session—June 26th through June 30th.
Laboratory Session—July 3rd through July 12th.
General Session—August 11th through August 18th.
Second Youth Session—August 21st through August 25th.
The ranch will be open to guests who stay on between the Laboratory Session and the General Session.
BAHÁ’Í YOUTH[edit]
The October issue of Bahá’í Youth is Volume V, Number Three of the Quarterly published by the National Youth Committee. Its contents are commended to the friends, and not merely to members of local youth groups.
In the October issue we find: Excerpts from Bahá’í Writings; Upheavals Must Not Deflect Our Course, Editorial, by M. R. K.; The New Community, Hiram Hoskin; Bahá’í Internationalism, Herbert Berman; Plans and Suggestions for Youth Groups; Bahá’í Study Day Outlines Nos. 1 and 2; Louhelen Youth Sessions, 1939, Betty Scheffler; Geyserville Youth Session, John Eichenauer, Jr.; Green Acre Youth Session, Betty Shook; Third Annual Week-end Youth Conference; Getting Acquainted With Our Persian Brothers, book review, Margaret Swengel.
BAHÁ’Í DIRECTORY[edit]
Additions and Corrections[edit]
Local Assemblies
Miami, Fla. The Secretary is now Mrs. Constance Miletrich, P. O. Box 1975.
Kansas City, Mo. Change of address. Miss Velma Vetter, Corresponding Secretary, 3108 Brooklyn Street.
Detroit, Mich. The Secretary is now Mrs. Charles B. Hall, 4121 Mitchell Street.
Milwaukee, Wis. Change of address. Mrs. Claire Fricke, Secretary, 1128 North 21 Street.
Groups
Norwich, Conn. Correspondent, Mrs. Anna Duffy, R. F. D. No. 6, Norwich, Conn.
Dearborn. Mich. Correspondent, Mrs. Gerald M. Howe, 5624 Harding Street, R. R. No. 1.
National Committees
Race Unity. The Secretary is Mr. Clarence C. Niss, 2039 North Third Street, Milwaukee, Wis.
Reviewing. Dr. Genevieve L. Coy unable to serve. The Chairman is now Mrs. Helen Lielnors. Manuscripts are sent to Miss Helen Campbell, Secretary, 15 West 9 Street, New York, N. Y.
ENROLLMENTS AND TRANSFERS[edit]
Los Angeles, eight. Miami, one. New York, seven. Cincinnati, four. Chicago, one youth. Boston, three. Toronto, seven. Pasadena, three. San Francisco, five. Portland, two. Winnetka, one. Richmond Highlands, three. Washington, two. Glendale, Calif., one. Columbus, two. Berkeley, one. Peoria, one. Eliot, one. Maywood, two. Detroit, one youth.
IN MEMORIAM[edit]
“... The true believer, whose existence and life are to be regarded as the originating purpose of all creation.”
- Mr. Hans Silver, Racine.
- Mr. C. Joe Wallace, Denver.
- Mr. John Landus, Chicago.
- Mrs. Ada C. Divine, Ithaca, N. Y.
- Mr. Jim Stone, Fernandina, Fla.
- Mrs. Mary B. Martin, Cleveland.
