The Bahá’í Centenary 1844-1944/Bahá’í Teaching in North America
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BAHA'l TEACHING IN NORTH AMERICA
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FOR the early American believers the Faith of Bahá’u’lláh was envisioned as the return of Christ. The first teaching was the simple declaration that He had come, that this is the promised Day. In comparison to the overwhelming importance of this fact, the nature and scope of the new teachings did not appear to be particularly urgent. A lifetime was all too brief a period in which to grasp the actual fact, experience its glorious implication in the deepest heart. and strive to regenerate the character and adapt the being to its supreme challenge. The experience itself was a fire to burn away the veils. the obstacles, the hindrances. By this spiritual necessity the early Bahá’í felt himself set apart from the daily world —transferred, as it were, back over nineteen hundred years to the Holy Land associated with the meaning of the Prophet of God. Prayer was more vital than philosophy. Love won its victory greater than the triumph of truth. To find others with whom one might share this spirit of reverent love was necessarily the first requirement of obedience to Him, the first impulse and method of the believer. His devotion transformed him into a teacher, and his need to share the experience set his feet upon the path destined to lead in this new cycle to all knowledge and all truth.
Those who learn that the first Bahá’ís were confirmed without access to the literature of the Faith and could experience it without knowledge need not be amazed. The early Bahá’ís were simple folk, simple with the singleness that comes from response to love, and from this very simplicity, this freedom from sophistication and this capacity to rise above acquired learning, they became the chosen ones. the seeds to produce the greatest harvest of history.
We, too, must go back to that same Holy Land if we would grasp the miracle by
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which the Faith of Bahá’u’lláh, in fifty years,
' has spread to all parts of the United States
and Canada, raised up its institutions, constructed its magnificent central shrine, the House of Worship in Wilmette, and demonstrated its capacity not only to conduct its own activities but in addition to carry the Faith to many other lands. For America is accustomed to the rapid growth of movements, idealistic as well as material, and in the fertile soil of her mixed population, uprooted from their racial past, has fed the increase of many doctrines and many creeds. But all movements initiated by human beings are essentially selective. They are adapted to some special type or some temporary condition. Their real measure is a predetermined limitation. When they arrive at their measure they yield their fruit, their leaves fall and they live no more. Religion as action for crusades, religion as social philosophy for the guidance of political institutions, religion as conserver of class and family tradition: such expressions of religion have been familiar throughout American history. But America has not known, except as yearning, the descent of truth from above and the imperative need for acceptance of that higher reality before one can "join" and "go." Therefore, as ‘Abdu’l-Bahá explained to the ardent early believers, the Cause develops slowly because it must create the conditions of permanence as it grows.
How has the Faith of Bahá’u’lláh, at first identified with a handful of persons in Chicago, found the means and instruments for such development?
The answer is, first, that faith itself is the highest expression of action. The man and woman with faith possesses the power of accomplishment, because they can be used by spiritual forces. Every Bahá’í is a teacher, not merely a passive worshipper whose creed confines him to the role of spectator
BAHA’I TEACHING IN NORTH AMERICA
at the arena of world events. Second, the Faith is continually creative and evolutionary, using each step of progress as foundation for taking a higher step. It created simple local institutions in the stage of local unity; later it created national institutions when national unity had been attained. It can work through the individual
~ whose faith is his or her sole equipment; it
can work through the medium of collective plans and projects commanding the resources of modern life. It preserves the enthusiasm of the individual through every stage of community development, for divine truth lives through the individual and through the community without sacrificing either to the demands of the other. Like an organism fillcd with a new quality of life, the Bahá’í community can demonstrate religion as a unifying force encompassing the whole world.
In order to follow this astonishing historical movcment through these fity years, it is convenient and helpful to approach the process as a series of periods or stages of growth. The first stage is from 1894 to 1911; the second, 1912 to 1921 (from the date of 'Abdu'l-Bah5’s visit to America to His ascension); the third, 1921 to 1937 (the beginning of the teaching plan laid clown by the Guardian for the last seven years of this Bahá’í Century); and from 1937 to the present year, 1944.
To the early believers, North America had once again become a continent new and unknown. this timc not a geographical but a spiritual exploration. One by one they set forth, some in the course of their business travels, others planning special trips or using the opportunity afforded by personal visit, to convey the Bahá’í Message and quicken new hope in the achievement of unity for the regeneration of human life on earth. As local groups evolved, they sent out calls for teachers, until circuits could be arranged in many parts of theicountry. The memory of some of the friends constitutes our only history and guide to much of the activity going on in those years. We learn, for example, that Paul K. Dealy was the first Bahá’í of Alabama, Mrs. Barbee was first in Missouri. Fred Mortenscn in Montana, Mrs. Pearl Battee Doty in Maryland, Mrs. Dixon in Wash 153
ington. D. C., Agnes Alexander in Hawaii. and in all probability Mrs. Phoebe Hearst in California. Margaret Klebs became the first teacher in Georgia. In other Southern States the Bahá’í Message was first delivered by Hooper Harris, Mrs. Claudia Coles and Louis C. Gregory. Mrs. Mariam Haney founded the cause in Minneapolis if not in the State of Minnesota. Among those who traveled most extensively during those years we note Thornton Chase, Charles Haney, Mrs. Lua Getsinger, Mrs. Ida Brittingham, Roy C. Wilhelm and Col. Fitz Gerald.
Others served as strong pillars in their own city, holding the Bahá’í group together during its formative years and by their active faith amusing devotion and enthusiasm, as for example. the household of Arthur P. Dodge in New York, Albert H. Hall in Minneapolis, Mr. and Mrs. G. W. Latimer in Portland, Mrs. Mary Revell in Philadelphia. and in Chicago a number of stalwart believers such as Mr. Chase, Mrs. True, Charles Ioas, Mr. Agnew and Albert R. Windust.
Three vital influences reinforced and also guided the individual believer intent upon serving the Faith. First we note the great enterprise of the House of Worship, a responsibility laid upon the whole Bahá’í community of North America and a potent factor in producing unity of sentiment and action. Next we perceive the development of Bahá’í institutions and agencies, local. regional and national, eventually coordinated through the order initiated by the Will and Testament of ‘Abdu'l-Bahi. establishing capacity and power for united action. Finally there has been the Teaching Tablets revealed by ‘Abdu'l-Bahi endowing the American Bahá’ís with a world mission. From 1937 to 1944 the Guardian applied a seven year plan which called for a definite measure of achievement, no less than the establishment of a Spiritual Assembly in every unoccupied State of the United States and Canada, and a nucleus for a future Assembly in every republic of Central and South America, as well as the completion of the exterior ornamentation of the Temple. The Bahá’í has thus lived not merely in a world of renewed truth but also in a world in rapid evolution under laws of ethical responsibility which the individual may not ignore. Faith is and
156 THE Bahá’í
must be capacity to respond to the pressures exerted by the spiritual life, and not merely passive belief or hopeful expectancy. What emerges is the type of a civilization upheld by obedience to God, blessed by that obedience and perishing if the people abandon the inner effort to draw nigh to Him.
The time for the preparation of adequate historical records has not arrived. The believers are too immersed in the tasks of the day and hour to stop and become researchers of the past. The following series of contributions, therefore, can only suggest the pattern of events through which the American Bahá’í community has attained growth. Each statement, however, unlike those written by trained historians, has the advantage of being prepared by one who took a large part in the events and carried responsibility for their outcorrie.
1. THE EARLY YEARS
IN the month of June, 1894, a gentleman in Chicago desired to study Sanskrit, in order to further pursue his search into ancient religious teachings. While seeking an instructor he met a Syrian who had come to Chicago from Egypt a short time before, and who told him of the Bahá’í Movement.
As the statements of the life and teachings of Bahá’u’lláh and His son, Abbas Effendi, the "Greatest Branch," otherwise known as ‘Abdu’l-Bahá. accorded with the declarations of numerous sacred prophecies. and with the age-long expectations of mankind, it was deemed of value to investigate those claims as far as possible.
Other seekers for truth became attracted to the study of these matters, with the result that five accepted the teachings as true during the year 1894. In 1895 a number of earnest students became interested, classes were formed, and several became "believers.” and in 1896, the followers of the Bahá’í Cause in Chicago were numbered by hundreds.
A class of Truth Seekers was begun in Kenosha, Wis., another in Milwaukee, and individuals from New York, Cincinnati. Washington, and other points, came in touch with the Movement in Chicago, and carried information of it to their friends at home,
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so that in 1898 many students in eastern cities were eagerly seeking knowledge of God through this channel.
On November 4, 1900, there arrived in New York, Mirza A.ssad’u’llah, a Persian teacher of authority from ‘Akkái, in Palestine, and Hadji Hassan Khorassani, a prominent merchant of Cairo. Egypt; with Mirza Hussein Rouhy, and Mirza Buzork. as interpreters. They remained in New York, meeting and teaching large numbers of people, until November 26, when they visited Johnstown, New York, for two days. and reached Chicago at 4 p. m., Thanksgiving Day, November 29. where they made their headquarters for a year and a half.
A little later came another Persian gentleman, Mirza 'Abu'l-Fad], a scholar and historian, famous in the Orient for his learning and sincerity, one who had given up a position of the highest honor in Persia, as president of the Royal College of Teheran, to embrace the Bahá’í Cause, which resulted in his imprisonment for three years in Persian dungeons. Two young Persians, Mirza Ali Kuli Khan and Mirza 'Ameen'u'llah also arrived to act as interpreters.
With these teachers came the first opportunity for a correct and intimate knowledge of the true Bahá’í teachings. The salient facts:——the mission of the Báb as the Forerunner and Proclaimer of the coming of "He Whom God Shall Manifest,” His life, and early martyrdom; the appearance of Bahá’u’lláh, the Manifestation, and Revealer of the Divine Word, the station and authority of Abbas Effendi, ‘Abdu’l-Bahá, as the Center of the Covenant, the Interpreter and the Establisher of the Sacred Law; these were known and believed; but, as yet, there had been but little translation of their writings” and but a small portion of their beautiful and comprehensive teachings of religion and life was known until they were disclosed by these visitors from the center of the Cause. The young interpreters, assisted by Mr. Anton Hadad of Syria, buried themselves in translating the Bahá’í Writings from Persian and Arabic into English, and a wonderful treasury of wisdom and knowledge was opened
Bahá’í TEACHING
which has been the delight and satisfaction of thousands of hungry souls in America.
The instructions given by Mirza Assad’u'llah and Mirza ‘Abu'l-Fadl were thoroughly sane and practical, and so insisted on righteousness, right living—as the essential of religion, rather than physic and occult experiments, that many persons, who had conceived views imbued with imaginations and superstitions, fell away from the Cause——but those who remained discovered such spiritual light, guidance, richness, and power in the teachings, that they were deeply confirmed in their belief, and clung to it as the most valuable instruction possible for man to obtain.
The classes and assemblies which had diminished in number, again began to grow, and to spread the knowledge of the Bahá’í Cause; until at the present time its adherents in the United States are numbered by thousands—there are believers in many cities and towns, from the Atlantic to the Pacific—all earnest and sincere in their faith, and in their acceptance of this modern revelation of Divine Knowledge, and striving with their lives to carry out the Bahá’í teachings of love to God expressed in love to man.‘
There are assemblies of believers in Chicago and New York, in Boston and Baltimore, Washington and Philadelphia, in Cleveland, Cincinnati. St. Louis, Milwaukee, Kenosha. Minneapolis, Spokane, Seattle, Portland, San Francisco, Los Angeles, San Diego and in many towns of lesser fame; in all of which this wonderful, religious, ethical, moral. and practical teaching of the age, is received and loved as the great solvent of religious, social, and economic problems, and the joy and beauty of life.
" Written in 1914.
2. TEACHING Acnvrrv 1 894-1911
Those who called themselves Bahá’ís were anxious to share the New Light, their new found spiritual joy. with others. They did not call themselves teachers, however; they simply had an intense urge to offer the Water of Life to thirsty souls everywhere. so it happened that these earnest souls went forth as heralds of the New Age. Classes
IN NORTH AMERICA
were started is Kenosha and Milwaukee, Wisconsin, and in suburban towns near Chicago. And. again, in unusual ways, individuals from New York, Cincinnati, Columbus, 0.. Waslungton, D. C., Baltimore, and elsewhere, heard the Message in Chicago, and returned to their respective homes full of enthusiasm to share, always share, with others the great glad tidings. In 1898 classes were organized in New York and nearby Eastern cities which attracted earnest seekers, especially was the Message spread from New York City to Brooklyn, and then to towns in New Jersey until soon there were little groups in Newark, Orange, Morristown, Hoboken, Montclair and other centers.
The most important teaching at this time was accomplished through personal contacts, by word of month one to another, as seekers were found, though there were, as indicated, a few small classes. The Bahá’ís were not, in the usual sense, seeking to propagandize the Cause not to proselytize or convert, indeed in those days they were taught not to force their views on others, but when they came in contact with a real seeker. to offer the Message to that person as if "offering a gift to a king." And that was the way teaching was accomplished very successfully even if at that time the Bahá’ís themselves had only a limited knowledge of the Faith, that is, outer historical data; however, the gift of the Holy Spirit had given them an inner conviction which was strong, and deep, and real. To pass on as much as they could of the Message to others was certainly felt by all to be the first obligation, and those who lived through that period will surely never forget how intense was the longing to find seekers.
One of the most precious memories of those first years of pioneering was the longing of the few Bahá’ís themselves to gather together in little groups and discuss the mercy and bounty of God and the Glory of the New Day, "And there were lights in many an upper chamber long after midnight.” Spiritual happiness was intense, and the difierence between spiritual happiness and material happiness was so fully demonstrated that this joyous spirit was felt by attracted souls.
157
158 THE Bahá’í
Soon new accessions to the Faith were almost a daily occurrence until the believers in and around Chicago were numbered by hundreds. Later many of these left the Faith, for when they found that the Cause of Bahá’u’lláh was a purely Spiritual Cause, free from superstitions. imaginations and interpretations, they were disappointed. Some had imagined that they could retain their preconceived ideas, or perhaps they had a few fanciful thoughts, ‘rather than factual and true spiritual interest; however, they soon found out that one must walk in the way of the Lord and that it was impossible to attain a spiritual victory in any other way, for a Cause which is God's Religion must be built on a firm foundation: "Except the Lord build the house they labor in vain who build it.”
Teaching consisted not only in sharing the Message with new souls, but the believers themselves were being taught, and they realized more and more that theological dreams had to be set aside and only the Reality of Religion accepted and passed on to others. The unknown tomorrow was not a matter of concern. There might be tests and trials in the vista of the future (and there were, many of them) but those dear pioneers could sing, "Joy to the World, the Lord is Come,” with a clarified vision for at long last the real history of the beginning of the Faith in the land of its birth (Persia. now Iran) had been brought to them by teachers from the Orient. They had a greater realization than ever that "God’s ways are most mysterious and unsearchable." Always teaching others to understand the importance of the Manifestation of God when He appears, they had now come to understand themselves that all Revelation is progressive, and that in each New Cycle God gives to man added knowledge, and in this New Age the greatest knowledge in accordance with the maturity of the Day and the requirements of the time.
Bahá’í teachers from the Near East were sent to this country by ‘Abdu’l-Bahá as early as 1898 to further instruct and assist the believers. In the early part of 1900 Abdel Karim Effendi of Tihran, Persia. gave a series of talks in New York City and Chicago. In 1900, also, Mirza Khorassani of
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Cairo, Egypt, and others, spent some time in this country, particularly in Chicago; and from about 1901 to 1905 Mirza 'Abu'lFadl, who was considered the greatest religious historian of his time, was in this country. This great teacher was saintly, completely severed, impersonal, and rendered inestimahle services to the Bahá’í Cause in every city he visited. He served with all heart and soul and put all his spiritual gifts and graces into the work in New York City and nearby places; in Chicago. Washington, D. C. and other centers. He was also a spiritual gift to Green Acre, in Eliot, Maine, where his great intellect and spiritual graces and fervor were used to the glory of God and to the furtherance of His Cause. Mirza ‘Abu'l-Fadl was explicit in his statements, he had the gift of teaching and was exact and accurate in the thoughts he conveyed. Bahá’ís and non-Bahá’ís henefitted greatly while he was in this country, and teaching had a tremendous impetus. In 1902 his book, The BalJa”i Proofs, was printed and published in Washington, D. C.
Another impetus to teaching was through the early pilgrimage of very fortunate Americans who traveled to ‘Akita and Haifa to see ‘Abdu’l-Bahá. Some went as early as 1898. and every succeeding year in all this pioneer period Bahá’ís made the longed-for pilgrimage to the Prison in 'Altl<é, regardless of the almost insurmountable difficulties attending thejourney. How it was all accomplished with Turkish soldiers and officials of the Old Turkish régime always on guard. is another one of those stirring events in the Bahá’í fiause which may well be classed as a miracle. Without exception these pilgrims felt the marvelous influence of the Spirit emanating from the Master. the superhuman benignity always manifest, the magnetism of His personality, they heard the Holy Words and teachings directly from Him, they were able to talk and walk with Him.
On their return these American pilgrims would always bring back to the friends a record of ‘the teachings and instructions they received. These Notes were like manna from heaven, and teaching would again be greatly accelerated, for these holy instructions acted like magic on the spirits, and
BAHA’I TEACHING IN NORTH AMERICA
many a soul became confirmed through them.
From the very beginning the believers made contact with ‘Abdu’l-Bahá through sending a letter to Him indicating their acceptance of the Faith and asking innumerable questions. Tablets were received in reply, and graduafly these Tablets assumed very large proportions. The greatest spiritual teaching in all history was accomplished through the receipt and dissemination of these Tablets and the instructions therein, for ‘Abdu’l-Bahá not only answered all these questions. but interpreted and elucidated the teachings of His Father Bahá’u’lláh, solved intricate problems and upon His followers showered His divine love and kindness.
As it was necessary to share these precious instructions, certain believers voluntarily arose in different parts of the country and had the great privilege of making typewritten copies of these Tablets which were given wide circulation among the Bahá’ís not only in this country and Canada, but throughout the world, and this effort might in truth be called the first Bahá’í teaching service from America to other countries. One friend in particular developed what might well have been called an International Bureau of Information, for it was a big teaching activity; through these Tablets ‘Abdu’l-Bahá bestowed the Water of Life Eternal not only upon the recipients of the Tablets but upon many others. .
No matter what question was asked and answered (and every couqivablc question was presented to Him fro the naming of children to the most com _icated scientific and philosophical subjects and the most profound spiritual and religious doctrines), He invariably stressed over and «over again very specific subjects such as firm ess in the Covenant, unity of the believers, he peace of the world, the oneness of man‘kind—and the greatest of these was firmness in the Covwant for upon this depen d success in every effort and in all teaching plans. This instruction so often repeated, prepared His followers in no uncertain way to meet the inevitable tests and trials which would come to them some day, for they could not always carry on amid such spiritual sweetness
I59
and peace as characterized the very early days.
It is certain that when a great Spiritual Light comes into the world, an opposing force is likewise sure to raise its head. It has ever been so in the inception of all great and divine religious systems. "It must needs be that offenses come." However, the more antagonisms and attacks against the Faith, the more loyal, courageous and steadfast became the faithful among the faithless. Tests merely became a challenge to firmness and no cause for despondency. If any one attempted in one way or another to cause division among the believers. that one merely made a thorny path for himself without in the least disturbing Bahá’í unity. To quote ‘Abdu’.l-Baha: "God’s Will is independent of human opinion." . . . "Compare the days of the Manifestation of the Beauty of Abhá (Bahá’u’lláh) with the days of Christ; consider this is identically like that and the same doubts and opposition are put forth (by the people)."
Another unusual teaching activity at that time was the tour of two American Bahá’í teachers (Hooper Harris and Harlan Ober) to India, for the purpose of visiting the believers and spreading the Bahá’í Message. Wide publicity was given to the Cause every place they visited, and their teaching activities took them to most of the large cities in India. This is mentioned because the tour was undertaken in obedience to an instruction from ‘Abdu’l-Bahá. It shows how from the early times He called American believers to reach even in foreign lands.
At this period of the Cause there were no regularly organized teaching plans. Teaching was an individual matter and it was accomplished through study of the Revealed Words and the power of the Holy Spirit. However, it just so happened that many Bahá’ís were always traveling to and fro across the Continent for one purpose or another, mostly for business reasons, and as the greatest business in the world to a Bahá’í is to spread the Message of this New Day. traveling meant that the seeds of Truth were widely scattered. Furthermore as soon as it was known that a Bahá’í could speak to groups, that Bahá’í was invited to nearhv cities, and many a fireside group Was confirmed in this way.
160 THE. Bahá’í
‘Abdu’l-Bahá said: "I have summoned all to the conveying of the Message." . "W’hosoever has a greater power of speech, whosoever has a greater power of attraction, whosoever has a greater sincerity, will advance, no matter what happens.” . . . “This is an innate Cause." Again, spiritual history repeating itself, only in a larger way. Christ said, "And unto one He gave five talents. to another two, and to another one; to every man according to his several ability." So the friends used their talents according to their capacity and training, and each one arose in his own way and according to his own guidance, hoping the capacity he had and his longing to serve would attract divine assistance.
A community of Bahá’ís was by now existing in many of the large cities, as well as small towns, of the United States, and in Montreal, P.Q., Canada. In these Bahá’í communities were gathered former Protestants from many sects. also Christian Scientists, Catholics, Jews, Muhammadans, Theosophists, and some who had never before been interested in any religion, as well as a representation from different raccs—all happily cooperating and enjoying true fellowship. Through the effect of the Holy Revealed Words in this Dispensation, Bahá’ís had taken a new flight. antagonisms had vanished, the Light of the New Age precluded hatreds and suspicions, they communed together sympathetically, brotherhood and true fraternity had become an actual fact. “And the Lord shall be King over all the earth: in that day shall there be one Lord and His Name one."
In the pioneering days the Bahá’í Faith was not organized. Of course religion in its purest spiritual realities. that is, the fundamentals, the essential or spiritual teachings of the Word of God. cannot be organized; but there is a second division—the laws and ordinances which concern human transactions and relations. Briefly, there was nothing in the way of official committees to administer the affairs of the Cause except in certain cities, for instance in Chicago, the House of Spirituality, in New York the Board of Council, and in other cities there were committees designated as Working Committees, Service Committees, etc. They
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were in one sense oficial for in some cases the friends elected them. Aside from these committees, the affairs of the Cause were administered by individuals who seemed naturally to have the necessary ability to function. However, even the committees did not preclude the friends from serving and teaching in accordance with their own guidance. Those were the days when the “rugged individualism" of the Americans was greatly in evidence in the promulgation of the Cause.
As the years passed it was evident that these committees were rendering most valuable services. It was the House of Spirituality in Chicago that initiated the work of the Mashriqu’l-Adhkár in supplicating to ‘Abdu’l-Bahá for permission to build :1 Bahá’í House of Worship in this country. This request was granted. From its very inception the Bahá’í House of Worship was still another teaching effort of the utmost importance, for ‘Abdu’l-Bahá’s statements in many of His Tablets and in notes of pilgrims witness to the glory of this effort and its definite linking with teaching, in fact one seemed to be inseparable from the other. "It is an expression of the elevation of the Word of God,” said ‘Abdu’l-Bahá.
A very important teaching activity for Bahá’ís themselves was organized during this period, namely, the inauguration 05cially of the Institution in the Cause known as Unity Feasts, which are observed every nineteen days. The program for, and conduct of, this meeting, has been a teaching and training medium for Bahá’ís.
What were the most important teaching events of the pioneer period of the Bahá’í Cause in the United States and Canada? The answer is that it would be unwise to make even a guess. for the whole period from 1894 to 1911 inclusive, was a continued miracle-Ha miracle because it was made possible not because of human words and works, but because of Divine intervention and assistance. The believers themselves were, for the most part, not entirely conscious that a Mysterious Power was the dynamic back of all achievement. However. a few of the outstanding features of that time were:
1st. The teaching about the importance of the Covenant, which teaching safe
Bahá’í TEACHING’ IN NORTH AMERICA
guarded the religion so that the Faith of Bahá’u’lláh could not be divided into sects.
Znd. The whole-hearted obedience to the Center of the Covenant at every point in teaching and in all that this attitude means.
3rd. It was fully demonstrated that "Faith is a wonder working power." The faith manifested by the believers was sublime, and some day the world will realize how marvelous a thing it was, and what these people of faith were accomplishing in their midst; it was like the faith of the early Christians, they believed truly and deeply, it was "the normal accent of life" and they translated it into the world of action.
4th. The spread of the Bahá’í Message far and wide without any organization, no paid teachers, nor any official Bahá’í Fund.
Sth. It was the dawn in this country of the greatest seed sowing of Truth in all religious history. The dawn-breakers of the Occident were at work in the springtime of the Kingdom of God on earth.
6th. Great emphasis at all times from the very beginning on the removal of prejudice of all kinds, the promulgation of universal peace, and the establishment of the principle of the oneness of mankind.
In 1908 the people of Turkey established a constitutional government through the coming into power of the Young Turks and their "Union and Progress Society." All the political prisoners were immediately freed, and ‘Abdu’l—Bahzi left the gloomy prison city for the freedom of the world. When asked later how he regarded His freedom, He replied: "Freedom is not a matter of place. It is a condition. I was thankful for the prison, and the lack of liberty was very pleasing to me for those days were passed in the path of service under the utmost difficulties and trials, bearing fruits and results. . . . I was happy all that time in prison. When one is released from the prison of self, that is indeed release, for that is the greater prison. When this release takes place, then one cannot be outwardly imprisoned. . . . Release comes by‘mal<ing of the will a Door through which the confirmations of the Spirit come.”
Some time after ‘Abdu’l-Bahá had been "delivered from the shackles of a long and
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cruel incarceration,” He left Haifa suddenly and began a journey which included Egypt, France and England, and then a return to Egypt Many in the United States and Canada longed to see Him, to hear Him expound the Bahá’í Teachings, and the longing was constant and intense. However. it seemed that the actual realization of such hopes was unbelievable.
‘Abdu’l-Bahá’s followers in America, as well as Americans who met Him abroad were insistent; they constantly appealed to Him and with a poignancy which, as stated by Shoghi Effendi, He "found Himself unable to resist. . . . Their passionate entreaty had, moreover, been reinforced by the numcrous invitations which representatives of various interested organizations, whether religious, educational or humanitarian, had extended to Him, expressing their eagerness to reecive from His own mouth an exposition of His Father’: teachings."
The believers in America finally were in such a state of spiritual joy as they contemplated ‘Abdu’l-Bahá’s coming to this country that no words could give expression to their feelings. The very thought of His presence here was overwhelming. The fulfillment of all the hopes and prayers of His devoted followers was the historic event of His arrival in New York in April, 1912.
3. ‘Anou’L-Bax-ui IN Ameruca
Tbs Places Where He Delivered the Addn-uses Published in "Prom<ulg¢m'an of Universal Peace”
New York, 780 West End Ave. Brooklyn, 935 Eastern Parkway New York, 39 West 67th Street 141 East 21st Street Church of the Ascension Carnegie Lyceum 327 West End Avenue Hotel Ansonia 273 West 90th Street Columbia University Bowery Mission Wasliington, Public Library Hall l2l9 Connecticut Avenue Universalist Church
in THE BAHA’!
1700 18th Street Howard University 1700 l8tl'1 Street Metropolitan African M. E. Church 1937 13th Street Chicago, Masonic Temple Hull House Handel Hall Hotel Plaza Hotel LaSalle Hotel LaSalle Hotel Plaza Hotel Plaza Hotel Plaza Hotel Plaza Northwestern University Hotel Plaza Plymouth Congregational Church All Souls Church Wilmette, Temple Grounds Cleveland, Euclid Hall Sanatorium Pittsburgh, Hotel Schenley New York, 227 Riverside Drive Montclair, Unity Church New York, Grace M. E. Church Hotel Astor Church of Divine Paternity Jersey City, Brotherhood Church New York, Metropolitan Temple Cambridge, 367 Howard Street Boston Huntington Chambers Unitarian Conference New York, Mount Morris Baptist Church Metropolitan Temple Theosophical Lodge Fanwood, Town Hall New York, Church of the Ascension 309 West 78th Street Philadelphia, Unitarian Church Baptist Temple Brooklyn, 935 Eastern Parkway Fourth Unitarian Church (Flatbush) Central Congregational Church Montclair West Englewood New York All—Souls Unitarian Church Boston, Hotel Victoria The Kensington Hotel Victoria Dublin, N. H. Dublin Inn Home of A. J. Parsons
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Eliot, Green Acre, Maine Boston, New Thought Forum Franklin Square House Metaphysical Club Malden, Mass., 34 Hillside Avenue Montreal, Church of the Messiah 716 Pine Avenue St. James Methodist Church Chicago, 5338 Kenmore Avenue Minneapolis, 2030 Queen Avenue, South St. Paul, 870 Laurel Avenue Denver, Home of Mrs. Roberts Second Divine Science Church Oakland, Japanese Independent Church Palo Alto, Leland Stanford Junior University San Francisco, Open Forum Temple Emmanu-El Sacramento, Hotel Sacramento Assembly Hall Cincinnati. Grand Hotel Washington, Universalist Church Jewish Synagogue Rauscher's Hall 1252 8th Street 1901 18th Street New York, 48 West 10th Street Genealogical Hall 573 Riverside Drive Great Northern Hotel 2228 Broadway Steamship Celtic
4. TEACHING Acnvmr, 1912-1921
The followers of Bahá’u’lláh had many varied and exceptional opportunities for spreading the glad tidings of the New Day during the period of 1912 to 1921. The first few months of the year 1912 were devoted to preparations for that momentous event—the coming of ‘Abdu’l-Bahá to this country. After His arrival on that historic day of April eleventh. there was literally almost endless teaching effort. for the Bahá’ís were privileged to arrange one of the greatest teaching tours the world has ever known.
Many invitations had been sent to ‘Abdu'l-Bahi before He arrived in this country, but after His arrival requests poured in from distinguished individuals, from groups, from churches, peace societies, and many other types of organizations re
BAHA’I"TEACI-[INC IN NORTH AMERICA
questing the privilege of hearing ‘Abdu’l-Bahá, and to receive from Him those instructions which all evidently believed would enlighten them and guide their footsteps on the right path toward the goal of their hopes. He repeated often, "I have come to voice the Teachings of Bahá’u’lláh.” Those who lived through almost nine months of hearing ‘Abdu’l-Bahá voice the great Laws for this New Age and were close to His perfect ministry to the people of this country, recall that there seemed to be no end to the procession of real seekers, those devout souls everywhere who had been "ripened by the Holy Spirit" and who seemed to be awaiting some great spiritual event.
So from the Bowery Mission in New York, where the dpwncast and forlorn received ‘Abdu’l-Bahá's spiritual and material blessings, to high government officials, diplomats, rabbis. clergymcn, educators, scientists, workers for peace, and many others, ‘Abdu’l-Bahá “voiced the teachings of Bahá’u’lláh," always emphasizing the principle of the oneness of mankind and the Most Great Peace of the world; these were the fundamentals, which, expanded and elucidated, included practically all other questions.
By invitation, ‘Abdu’l-Bahá spoke in protestant churches of nearly all denominations, in synagogues, in universities, to children's classes and groups, in the homes of the rich and the poor, to Theosophists, Esperantists, and others. in most of the principal cities from coast to coast. The meetings were crowded to overflowing. The Presence of ‘Abdu’l-Bahá glorified every scene, every place, every meeting, "The brilliant Light of God shone upon the West and brightened the western world." All things are under the working of divine law, and it was evident how Divine Laws were working out in every act and every word of ‘Abdu’l-Bahá. How brilliantly shone the Light which He brought into the confused thought of the world! The lofty spiritual tone of all mcetings cannot be forgotten for God the Almighty protects such meetings and preserves spiritual history in the making. God's Kingdom, not man's was being established on earth.
163
‘Abdu’l-Bahá sailed from this country in
December 1912, but His going did not mean i
inactivity on the part of His followers. Indeed He had created by His Word a family of Bahá’ís who were alive to the requirements of teaching the great principles and religious faith which He had promulgated so wisely.
"I have planted the seeds in America," said this Divine Educator. "You must nurture them and care for them. If you do this, they will yield an abundant harvest.
. You must arise with superhuman strength to spread the Teachings for the Cause is great; and whosoever shall arise in this Day to teach, knew thou he will be assisted by the Divine Concourse. . . . It is the Day of the proclamation of the Kingdom!" . . . "Ere long this Call shall yield the most glorious results and will fill the world with its fruits."
The firm followers of the Faith arose to water the seeds ‘Abdu'l-Bahi had sown: they never stopped for an instant but were working with all heart and with infinite resolution to advance the Teachings of Bahá’u’lláh. They realized more and more the greatness of the work and the greatness of the Power behind it. Reports from all over the country indicated firmness and steadfastness. A loving and compassionate Master had endowed the Bahá’ís and their work with a celestial potency; they had definite teaching plans. Contributions, too, were voluntarily and regularly sent to the Temple Fund, for they were aware of the significance of the Bahá’í House of Wor ship as a teacher of the Word of God; they _
were not just helping to erect a building but laying the foundation for unity among mankind.
Not a day passed without some effective work being accomplished. Efforts were being universalized. Heretofore in most of the cities meetings were held in the homes of the Bahá’ís, but now public meetings were being arranged in halls, libraries, hotel parlors, offices (whenever large enough), and, in a few cities halls were rented and controlled exclusively by Bahá’ís, sometimes an entire house was rented or bought and such a place became a Bahá’í Center.
Traveling Bahá’í teachers were numerous.
164 _THE BAHA't for one of the activities initiated at this time was classes for developing teachers. These traveling teachers served both Bahá’ís and non-Bahá’ís faithfully. effectively and spiritually. Deep gratitude was always given to these illumined souls who, without money and without price, gave and gave gloriously of the spiritual knowledge which had been so freely given unto them. Bahá’u’lláh was using them to serve His people, to stimulate and encourage the groups. Hearts of the older believers, undoubtedly thrill now at the sacrificial services they rendered, and the generations of the future will rise up and call them blessed.
These teachers traveled quite extensively, visiting almost all Bahá’í groups in this country; they also served in Canada, in the Hawaiian Islands. and in Alaska. Be it recordcd here also that even during those early years, there were American Bahá’í teachers serving in Persia (now Iran), Egypt, India. Japan, and the first umrltl tour of a Bahá’í teacher was accomplished. Indeed the Bahá’í teachers worked a mighty work for they themselves, by their own acts, attracted divine confirmations.
There were all types of teacher.-;—those who could speak to crowds of people. those who wished to speak to small groups, and those whose personal work was effective beyond any description. Often persons would cross the path of Bahá’ís, and in conversation, it would be disclosed that they had heard ‘Abdu’l-Bahá and longed to hear more about the Bahá’í Cause. The Bahá’ís would become radiantly happy, for in this way they would often find real Truth-seekers.
One of the greatest teaching activities was the Annual Bahá’í Convention, primarily of course devoted to the subject of the building of the Bahá’í House of Worship, but also to discuss teaching activities. Something of a mighty nature happened to the delegates to these Conventions; they became alive, refreshed, alert, and returned to their respective homes resolved to increase their teaching efforts.
At the time of each Convention there was also held a Bahá’í Congress for three successive nights. Important and eloquent Bahá’í speakers proclaimed the teachings of Bahá’u’lláh. Attracted individuals thereafter
CENTENARY
joined the many teaching classes already organized in different parts of Chicago or in other cities. It was a very important teaching activity. The Convention of 1912 cannot be compared to any other Convention for ‘Abdu’l-Bahá’s Presence gave it a unique spiritual atmosphere impossible to describe. He Himself had said that a deep spiritual experience cannot be expressed in words. The Convention of 1920 was memorable and glorious. Mr. Louis Bourgeois’s model for the Bahá’í House of Worship was chosen at that time, and the most important magazines and newspapers of the entire country (and even the press of foreign countries) featured the Temple during and after this Convention.
The Wmnan's Assembly of Teaching in Chicago was organized during this period and it functioned vigorously for a number of years.
The Bahá’í Congress held in San Francisco at the time of the ‘Panama-Pacific Exposition was a wonderful teaching project, the international aspects of which were far-reaching.
The first Amity Convention for harmony between the races was held in Washington. D. C., and certainly this. too, was a teaching activity far-reaching in its effect, for it was the first time in the history of this country that a Convention had been held for that purpose. It was organized through the instructions of 'Abdu'l-Bahi and was founded upon the heavenly teachings revealed in this Day. It resulted in the organization of many other Amity Conventions, and in the formation of National and Local Amity Committees which functioned successfully and became an institution of the Administrative Order in this country.
Of all teaching activities during this period perhaps the fireside groups were the most effective. Some Bahá’ís who are now in the front ranks serving the Faith brilliantly, joined the Cause in this way during those years.
Well known people throughout the country, distinguished in one way or another. heard the Bahá’í Message at these fireside groups or through very effective personal work, and as a result some officials, clergymen, prominent peace advocates and others
Bahá’í TEACHING IN NORTH AMERICA
were the recipients of Tablets (letters) from ‘Abdu’l-Bahá.
During these years the Tablets revealed by this Divine Exemplar from His home in the Holy Land on the subject of the peace of the world were voluminous. He firmly, and with no equivocation whatsoever, indicated that purely political questions must be subordinated to this great question of peace.
In August 1920 and in January 1921 'Abdu’l-Bah:'I's Tablets "To the Central Organization for a Durable Peace” at The Hague, were published in America and these fortified the Bahá’í teachers with added spiritual knowledge for ‘Abdu’l-Bahá fully explained Bahá’u’lláh Revealed Words on Peace and recorded in detail the Bahá’í Plans and requirements for Universal Peace.
‘Abdu’l-Bahá's emphasis on the subject of religious unity was given wide publicitythat there must be a new vision. a complete sincerity of intent and purpose in this great study, a united effort, definite progress in the field of pure religion for the foundation of all divine religion is one, and understanding of this fundamental truth was of the first importance. Some ripe souls in the churches attended Bahá’í meetings and classes, were convinced of the divine origin of the Bahá’í Faith, and in time did strive as Bahá’ís in teaching the unity of religious thought of the whole world.
Another teaching activity of this period which was most successful was the gathering of the Bahá’ís and their friends every summer at Green Acre, Eliot, Maine. Teachers and friends traveled to this Center every year, proclaimed the Bahá’í Faith definitely and directly at well arranged public meetings and taught classes and individuals. Many Bahá’ís have told their story of being confirmed and brought into the Faith in that Center, which later developed into the first Bahá’í Summer School and Bahá’í Summer Colony.
The One Hundrcdth Anniversary of the birth of Bahá’u’lláh was an occasion “for the universal proclamation of the supreme mission of that great and radiant Manifestation." On November 12, 1917 a memorable Festival and Convention for Teaching was held in Chicago, and proved a most wonderful opportunity for the Bahá’ís, charged
165
with delivering the Bahá’í Message to a waiting world, to declare that the prophecies in all the Holy Books had been fulfilled in the Revelation of Bahá’u’lláh. Similar gatherings were hcld in New York and other cities.
The organization of Bahá’í Children’s Classes was also a very definite work of this period. Bahá’í groups in all the larger cities devoted much effort to this very important activity.
From year to year the publishing of Bahá’í literature was one of the great teaching efforts, for the then National Committee known as the Bahá’í Temple Unity was giving this subject a more or less organized and authoritative status. Non-Bahá’ís were eager for Bahá’í literature, they wanted the Holy Words to study, something that would bring them closer to the Faith. It was provided through the work of those indefatigable servers who realized its importance. Study of this branch of teaching indicates what a big and vital work was accomplished, because the faith and devotion of the workers was so deep and real. _
The Bahá’í Magazine, "Star of the West," continued to develop through this period and proved to be one of the greatest teaching mediums for therein were published many of the Addresses of ‘Abdu’l-Bahá and vitally important Tablets. Precious indeed beyond any material value are the bound volumes of these magazines.
About this time ‘Abdu’l-Bahá revealed what are known as the Teaching Tablets, now printed under the title America’: Spiritual Mission. According to these instructions the country was divided into sections or regions, including the Northeastern States, Southern States, Central States, Pacific Coast area, Dominion of Canada, etc. These Tablets were so stimulating that almost immediately there were new journeys for teaching. Many times two teachers traveled togcther. A special effort was made in the Southern States, and hundreds and thousands both white and colored people heard the Bahá’í Message. Several teachers also traveled throughout the West and it is recalled that one teacher reported speaking to one hundred and thirty-three different groups on just a short tour. One has only to review the history of this period to realize
166 THE BAHA'I
how faithfully the teachers shared their knowledge of the Bahá’í Teachings with the world.
In 1920 a National Teaching Committee was appointed. as well as Regional and Local Teaching Committees throughout the country. These Committees and their work constituted an immense forward movement. they functioned marvelously, there was life -—the life of the spirit—in their work, there was intense fervor and enthusiasm.
Undoubtedly the crowning event of the latter part of this entire period was the arrival in this country of the distinguished Bahá’í teacher from Persia, a precious gift from ‘Abdu’l-Bahá to the Bahá’í teaching program in America for ‘Abdu’l-Bahá had said He would send us "a ripened soul." He did fulfill this promise in the person of Jenab-i-Fáḍil who He said had been "growing for a long time," that "he was wise, well informed and a thinker, a revered person. learned, sincere. humble and severed from mortal things."
_lenab—i-Fáḍil’s arrival in this country produced the greatest happiness. and he was welcomed with true Bahá’í hospitality. Literally volumes could be written about his brilliant services to all, Bahá’ís and non-Bahá’ís. He traveled from the Atlantic to the Pacific, visiting every Bahá’í Center enroute and in each Center he spoke before crowded audiences in churches, colleges, organizations of every kind. Indeed he traveled a pathway of Light, the Light of the Kingdom. and there is no doubt that thousands and thousands heard the Bahá’ís Message proclaimed by him in a scholarly manner. He served sincerely and brilliantly, and, with wisdom, graciousness and eloquence. He proved to be indeed ‘Abdu’l-Bahá’s "gift to America.” The story of his teaching tour when recorded in detail will form a unique and brilliant chapter in the Bahá’í history of this country. This blessed sage and revered Bahá’í teacher was loved by every Bahá’í, and his work was so deeply appreciated that it greatly surpassed any adequate expression of gratitude.
During World War I, in progress during some of the years of this period. outer communication between ‘Abdu’l-Bahá and His followers was almost completely cut ofl’, but
CENTENARY
this really enhanced the working of mystic forces. The Bahá’ís prayed and worked anti faithfully tried to translate into the world of action the divine and sublime instructions they had received. ‘Abclu'l-Bahi's followers had a spiritual mission; they tried to accomplish it. They lived in and for their mission, they were building on the bedrock of reality, and they kept the balance most of the world had lost.
With the ascension of ‘Abdu’|Baha in 1921, the Bahá’í Faith passed into another and distinctly different period of development. The Tree of the Covenant continued to grow, and from His Supreme Heights of Glory ‘Abdu’l-Bahá must have witnessed how His wishes were being fulfilled. He had said: "When I leave the world I want My heart to be assured that the Blessed Beauty (Bahá’u’lláh) has self-sacrificing servants who, in the utmost reverence, arose to serve the Cause of God." Many self-sacrificing servants and maid-servants did arise and serve, and historians of the future will record the stirring details of their loyal services.
To make a beginning of the future record of teaching activity in those years associated with the Master, the following list has been compiled by one of the friends having firsthand knowledge of the Bahá’í work in various parts of North America. These teachers have accomplished their work and passed on to their reward in the Abhi Kingdom. Thornton Chase Lua Getsinger Howard MacNutt Arthur Pillsbury Dodge Hooper Harris Helen S. Goodall Nathan Ward Fitzgerald Mrs. Agnes S. Parsons Charles F. Haney Henrietta Wagner Mrs. Ida Finch Mother Beecher Mr. J. W. Latimer Mr. and Mrs. Myron Potter Wm. H. Randall May Maxwell Dr. D'Evelyn Annie Parmerton Claudia Coles
BA}-IA’l TEACHING
Joseph Hannen
Alma Knobloch
Mr. and Mrs. Nash
Mrs. Katherine Ives
Mr. and Mrs. Paul K. Dealy Isabella D. Brittingham Edward Getsinger
Mary Stokes MacNutt William H. Hoar
Mrs. Pearl Battce Doty Mr. Charles loas
Mrs. Clark
Nathaniel Clark
Mrs. Barbee
Sarah J. Farmer
Albert H. Hall
Grace Ober
Alfred E. Lunt
Mabel Rice-Wray Ives Howard Colby Ives Mrs. Mary Revell Shahnaz Waite
Mrs. Ida B. Slater Josephine Cowles del.agne| Pauline Hannen
Dr. Clement Woolson Charles Sprague
Dr. Zia Bagdadi
Helen Ellis Cole
Mrs. Dixon
Mrs. Fred Woodward Charles Greenlcaf Elizabeth Greenleaf Byron S. Lane ' Mrs. Grace Krug Gertrude Buikema
Dr. Thatcher
Dr. and Mrs. Rufus Bartlett Mrs. Mary Hanford Ford Mrs. Emma Foster George Lesch
Mrs. Aimée Jaxon
Mrs. Eva Webster Russell Dr. Susan I. Moody
Mrs. Frances A. Rowe
S. TEACHING ACTIVITY, 1922-1936
The year 1921 was a momentous one for the American Bahá’í community for just as it started to accelerate the vast teaching program outlined in the remarkable series
of Teaching Tablets revealed by ‘Abdu'l IN NORTH AMERICA 167
Baha during the latter years of the first world war in 1916-1917, the news of His ascension to the Abhá Kingdom on November 28 came as a sudden and overwhelming blow. The greatest Teachcr and Exemplar of the Faith was no longer present with His unerring guidance and it took the friends some time to realize that the Light of the Covenant had been transferred from the eye to the heart and that His words: "I am always with you, whether living or dead, I am with you to the end,” would serve as an eternal inspiration for the eventual fulfillment of His Divine Plan.
However, the Master, anticipating His final call, began to lay the foundation for His vast teaching program with His instructions to believers and returning pilgrims that now was the time for the establishment of Spiritual Assemblies throughout the United States and Canada, for one of the main functions of these administrative bodies was the promulgation of the Word of God in their particular city or town. To assist with this new responsibility, he sent the renowned Persian teacher, _Iinab'i-Fac_ll to America to explain the method of formation and the functions of trusteeship invested in a Spiritual Assembly.
In order to initiate the teaching program outlined in the Teaching Tablets, the North American continent, for some years, had been divided into five sections—the Northeastern States, the Southern States, the Central States, the Western States and the Provinces of the Dominion of Canada, and a National Teaching Committee of nineteen members with regional secretaries had been appointed to direct the teaching activities in each section and to assist local Assemblies to enhance the scope of their teaching work. This committee published a series of Bulletins, replete with the news of activities in each section of the country and stimulating quotations from the Master’s talks and Tablets, ably edited by Mrs. Mariam Haney. Such a large committee proved to be unwieldy, and in 1922 a committee of five members was appointed with its headquarters on the eastern Coast. Later on, during this period, this program was again changed and a National Teaching Committee was appointed with a representative in each of
168
THE BAHA’I CENTENARY
“:1Ah:f_I Commandant I the unto you lltnl ye love one . —Inur Cl-ml.
'8xIrehoiourrl_,ltulrtweh|1u.InnerIInollohlIIu-W
other nun‘! rkhll.
—Tmurr.
finnlrrnlion for Amity
irlmertt the lliuloteh ml! White flares Incl nu firewall; trniirtu
- En la. 20 no 2t. mar Enugregllinnal Clylrri
lfllh nt 6 Dlrnll 3. U. llubhpott. D. C.
flrritmy huh“ Ifl:.‘ll) u'rlnri Enurn It-uinul 8:30 irlui
Hall a tertiary ngn xn Arr-enn «Artery on ahollshed
Now there My arisen nrrd (or another great elfnrt m nnkr that prtjttdice may heovert-an:
Correemm of the present wrung rerums no army, lor the field ol mm it I)»: hurts ul our eit‘-rem. The imtnrment to be used is loudness, the nrmrnrrnnort—undernandin¢. The utou in this engaggmem lor rtgltt are all the mhalimtts ol llwse Un'-ml Sum.
The great work we have to do and (or which IMI emwemwn "tn ulled re the establishment ol Illlll)‘ between the white and colored ptoplz of our land.
\\1ven we have put our own house in larder. then we may be mmerl ll) curry llte mes-age ol mm-4:-ul put: to all rrt_.'tnktn4|.
"Union url harmony on line use of the order ol the world III! the lite ol emlou.” —D4h'o’!I.th
Irogntn
‘Dirndl: Evening. Ila] lllh Clurinun. Hr. wtu.uur H. Raumu of Boston
lnvocst'uau..-....... ..
....-..-G..."
....Rev. Dr. Juan Nouu Ptnc:
Addms—"Thc Rclnliou tn! the Ttmu Io World-Wide Peace"
Es-Senior Man: 3. Curr
Ar|dresI—"The Rndiutt Century of ll; Pusing of Prejodlee"
Heart Songs‘?! 1 Pr.-ople.., .
r. Aunt Vm. or Cblugo ,.D-snlnr Community Singers
r. W. Scorr Mun, Dirrrlov
Story ol 1h: Soup ..... ..
The Songs: "Slnl Amy.”
...........Mts. Gnnuu Pnrtut
"See F0’ and Twenty Eltlen." "l Dada’! Hui Nolzody l‘rav."
"Go Down. Mans.
“Sanding inllte Need of Prayer.‘
‘fig: Run.
"Were You There When They C rueilted Hy Lard "'
So|o—"Nubody Knows"; "Bye Ind Bye"-...,
.BnrIII'y’I
hgn. Hnuv Gum?
Soln—"Munmy" ... l
Master Lercoer ‘Coax
, ___ll/I'll Muriln Cmtl
It-ldiy Morning. my 20th
Chairman, Mr‘ Aunt Vut. of Chit-ngo Addrc<~—"‘l'he Ncw Co-apcrmon"... Honorable Turanonr Butmm Addrer.-—"RaeiAl Understanding”. Mr. C. Ln. Cum: ul Lmum‘ll.. Vinlin Solo-—“Tl-e Gypsy Scmg”,
_ _ ,.S Culrridgr Tnyloe
Mr. Jam-rt Doucutu
Ilddrers—"'l'be New Sp"W.“"‘..l
1 ,Mr Lautsacnmnv
"Inuit: IIIIIIY with Idldneu."
—Loo~In
-‘run vorfl nl an In one elly.” -—Ep-‘rm-u.
‘Thar shell lave my neighbor u Iltnelff
-Maul
Frllu km!-3. my ztuh
Chamrtu, Dr. A. L Loexe 0! Howard Uoiverstry Addreu—"Dar-es and Raportsihilifm ol Citizsultlp" Honorable Mann 3. Manon: Mu:ir:—Min LuLu Vuz Cnlwus. Dean llotnul Unmetsity Cansernwry of Music, will prueol the Hrrwanl University Gnome an exeeryu from "Hiawatha Trilogy" by the Anglo-Alrran eumpoeer. S. Colerulge Taylor
Arldrnr-"TM New lluerruhorulinn and In Splrllunl Factors“ Mr. Auun Martin of New York
Sunk: Morning. lay am
(Mirna. Mr. Movmrou Mtus of New York
AMreu—"A New Pathway lo Univrrul Peace" Mr. Wm.um H. RA~um.1 of Bu-mn
Vool Solos—(A) "Thou Art R144-rt" S. Culrridqr Tnylw
ls) ”ThcWernor"., . . . .. .llurIru'yh
r. C. SUINII Wonrur
'Aaamt—"asu. l'rnplu:eieI of Unitrernl Ilrotlterlmatl" Mr. Atuuo Sunni ol Celtiormn
Saturday Erullq, Mny 21:1
Cltuirmx, Mr. Hownn llAc2\'vn of Brooklyn Addtess.—"-Colored Poets Ind Their Poet " Mn. gonna I-\nr:x.m»Coux
.. . . Howun Umvnalrv GLIZIZ CLUI Mr. . Rm: Tun. Dirrelar
"IIIIK Y0“-” '0'-‘W R§V¢f." "Go Dorm. Musu“.,.. Brrrlriglt Addruv-"The Stlution of the Rue Problem in [he Orient" Juutu Pam. MAZANDAIAWI at Perm
Muur _...
Gm! Day at God
Creel flay‘ 0! God. Inn; looked 0
l’.
Thy dnwn we do proclaim. Great day when every nalinn Shnll guise I-its Holy Name. Great ay ol resurrection. OI null} and law,
5000 hrlgltt in all in splendor Thy Sun shall rhine above.
Great any ol Mum and Prvwrr. U! Knowledge end ol Lifltl, No t-loud; of mpentltinn
Cm now bedint our sight. Crut FDIL when God. the
ather. ll Knowrt'o‘u all the earth. And to Hi: whale erutmn Hath given a new ltivth.
Grnl Day nl'Iltr unvultrtg 0! Truth’: deep mystemu. When every luddert secret Ol urth and sky and men, In I" their wondrous benty. Tu trmt shall ho revealed; Noe un An act or mauve By man now be concealed.
Glut Day ol God. All glrmnun, Grrzal Day n! Peace. to him; The tho I o! Thee bring!
‘I out.
And dilute: every brunt. Oren Day oi one relrginn. WI:-n all are undeulnod: One man tn Life Eternal. One God, one Bmlherlmod.
Petrol-as
Mn. F.rrIe-<1 Ilirlutrll
Mn. 'Dtervlme Vrnmn Rummrt Mn. Wvlliun F. ('l\.xmlnerltrt Mn. Imtvs Cnhrn
Mrs. Cnrolte Futtltlirt CW5 Mrs Edward Con-nu Mn.S‘leltben B. Ellum
Mm Mary Gw nu
Mu Wtlltam tn
Mm Cxroltnr L Hun! Min Julio lalhrap Mm Gertrude Marhnhnr Mn Hm Cleveland Perlunr
tnlge Kn ryrt Sellrn
in Fvhrl M. Smith
Mrs. Walter Uflord Mrs. M. C. Vartwmltle NI‘! lay Welnler
hlrx Lutrn \\/illiztrrts
cannula at Arrnrtgernoill
Mr Eldridge Rog: Baylz Mr; Charles F. Hlrncy
Mrs. Gabrielle Pdham Mn. Arthur Jeflrcy Par-om
mu Mmln I-ol
"Donna Iroullbedotnby." —Zov¢IruIrr
‘ll Inert coil only Inrn thehuut of natal Marlon. underlundlu and brotherly love. the orllty at lhn wrrld would
soon be In uultlinlvd rm
-4)-Jul Bella
No collection will be lnlzen It my union.
Program, First Bahá’í Race Amity Conference, Initiated by ‘Abdu’l-Bahá.
BAI-lA'l TEACHING IN NORTH AMERICA
the five divisions and coordinated by :1 Chairman and secretary. With the everexpanding growth of the Bahá’í Faith came the need for greater concentration, and .1 national committee was created with members representing an eastern and western section of the country headed by a chairman in one section and a vice-chairman in the other section. Finally toward the end of this period, a smaller committee, centered on the Pacific Coast was appointed and was assigned the additional functions of training teachers; directing the itinerary of traveling teachers; enrolling isolated believers and preparing groups for the formation of Spiritual Assemblies.
About a year after Shoghi Effendi took up his mission as the appointed Guardian of the Bahá’í Faith in accordance with the provisions of the Will and Testament of Abdu’l-Bahá, his second message (March, 1922) to the western friends contained these words: "Now is the time to set aside. nay, to forget altogether, minor considerations regarding our internal relationships, and to present a solid and united front to the world, animated by no other desire but to serve and propagate His Cause." A year later he further aroused us from the inertia which followed the passing of the Master by this clarion call: "How great out privilege to labor in this Day in the Divine Vineyard! ls it not incumbent upon us to arise and teach His Cause with such an ardor which no worldly adversity can quell, not any measure of success can satiate?" To further reinforce the friends in their united efforts he again sent _Iinab’i-Fadl to America to aid the inauguration of a nation-wide teaching campaign.
The results of the teaching tour of this learned Persian teacher were manifold. Numerous societies for peace, international clubs, women’s organizations and progressive movements offered their platforms for his lectures which so impressed these organizations that in later years they were again happy to open their doors to other visiting Bahá’í teachers. One of the outstanding meetings of_ this period was a two-day conference for World Unity held in San Francisco, March 20-22, 192$, with Dr. David Starr Jordon, President of Stanford Univer 169
sity serving as honorary chairman, and such outstanding speakers as Dr. Aurelia Reinhardt, President of Mills College. Professor Kenneth Saunders, Professor V. Breitwieser, Rabbi Rudolph 1. Coffee, Dr. W. J. J. Byers, representing the Negro race. Dr. Ng Poon Chew, a Chinese editor, Dr. Torao Kawasaki, the Honorable Clinton N. Howard and Jinab'i-Fadl who pointed the way to real peace and world brotherhood.
In 1922 the first Western States Teaching Conference was inaugurated in San Francisco with delegates in attendance representing all the Western and Rocky Mountain States. the Hawaiian Islands and British Columbia. A second successful conference was held in 1924. During this same period a number of conferences and public meetings were held in the Chicago area for the Central States and Green Acre provided a summer session for similar programs for the eastern friends.
The National Spiritual Assembly in 1926 sent a special appeal to forty-five "thoroughly informed, capable. experienced and distinguished Bahá’ís" of this continent to arise as teachers directly representing that body to make a supreme effort to spread the Glad Tidings in their respective localities and elsewhere as their resources and personal plans would permit. This step was an early fon:—runner of the effective appeals that were later to make the goal of the Divine Plan nearer of attainment.
The year 1926 also witnessed the start of a series of World Unity Conferences at which leaders in the fields of education, science, philosophy, ethics and religion were called upon to interpret the fundamental principles of human association capable of overcoming traditional prejudices and promoting the ideals of brotherhood and world peace. Several prominent Bahá’ís in collaboration with liberal ministers, college professors and scientists sponsored this movement which became a strong factor of indirect teaching of the principles of the Bahá’í Faith. From March 1926 to June 1927. these conferences were held in the following cities: Worcester, Green Acre, Philadelphia, Buffalo, Cleveland. Boston, Dayton. Chicago, New York, Springfield, Mass.; New Haven, Rochester, Hartford.
l70 THE BAHA’I
Montreal, Quebec, and Toronto, Ontario. A few of the prominent speakers at these conferences included: Dr. Herbert Adams Gibbons, the noted historian, Chancellor Capen of Buffalo University, Professors Kirtley F. Mather and William E. Hocking of Harvard, Professor Joshi of Dartmouth, Dr. Teh~yi Hsieh, Professor Adolphus Miller, Rabbi Silver of Cleveland, Alfred W. Martin of the Ethical Culture Society, Rev. John Herman Randall, Mr. Mountfort Mills, Mr. Horace Holley and _Iinab’i-Fadl. In commenting on these conferences, the Boston Evening Transcript on December 11, 1926 printed the following: "Whether we regard world unity as a feasible program or a remote, unattainable ideal, the fact that prominent scientists, educators and statesmen, as well as representative Christians, Jews and followers of other faiths are willing to participate in a public meeting devoted to this object is a very significant indication of the new trend.” The Institute of World Unity was founded as a result of these conferences and for some years published a monthly magazine interpreting the spirit of the New Age.
The National Teaching Committee of 1929 made definite plans to develop platfonns for the unity between fundamentalists and modernists; for the solution of the social-economic problems based upon the Bahá’í Teachings; for an approach to social service workers; to study modern educational methods in order to develop a Bahá’í program and for the study of movements and groups working for racial unity. This period was marked by a series of interasscmbly teaching conferences held in diffcrent parts of the country which were productive of far-reaching results. In 1931, the National Teaching Committee announced nineteen different methods for the presentation of the Faith and the following year a series of instructive teaching bulletins was started. The next few years witnessed the development of many teaching circuits and groups of traveling teachers toured surrounding areas, thereby widening the scope of interest in new fields which later were productive of many new Bahá’í groups and Assemblies.
A survey of the American community in
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1935 showed that there were 12 States without a registered believer. It was at this time that the Guardian made his first appeal for Bahá’í pioneers to go forth to teach and to settle in these areas. The time for lectures on the philosophy of the Faith had temporarily passed, for in the words of Shoghi Effendi: "The Cause is not a system of philosophy; it is essentially a way of life. a religious faith that seeks to unite all people on a common basis of mutual understanding and love and in common devotion to God." Pioneers and teachers started out into virgin territory to carry the banner of Bahá’u’lláh. The National Spiritual Assembly accepting its responsibility for sustained teaching assistance in the new areas, especially in the Southern States, began to hold its sessions in new cities with public meetings, in order to stimulate the teaching work. The first of these meetings was held in Nashville which was the occasion of a historic event for the South. as a public presentation of the Faith was held in the large ball-room of the leading hotel of this City with a mixed audience assembled for the first time without segregation. Other meetings of this type were held in Knoxville, Washington, D. C., Lima, Urbana. Los Angeles, San Francisco, Portland. New York and Chicago.
During this period dating from the passing of ‘Abdu’l-Bahá, the National Assembly issued a series of printed leaflets. titled "A New World Order," which were mailed to a large selected list of prominent people. It also maintained Mr. Louis Gregory and another teacher constantly in the teaching field for a number of years. Space does not permit a complete list of the many teachers who lent their aid at this time, but the following list includes .1 number who made extensive and nation-wide teaching tours throughout the States and Canada: Martha L. Root. May Maxwell, Keith RansomKehler, Elizabeth Greenlcaf, Lorrol Schopflocher, Orcella Rexford. Dr. Susan I. Moody, Wm. H. Randall, Howard and Mabel Ives, Dr. Ali-Kuli Khan, Howard McNutt and Mason Remey.
When the annual Bahá’í Convention was assembled in the Bahá’í House of Worship in 1936. the delegates were greeted with the
BAH/i'l TEACHING IN NORTH AMERICA
cabled appeal from the Guardian which urged them to "Ponder historic appeal voiced by ‘Abdu’l-Bahá (in) Tablets (of) Divine Plan. . . . Would to God every State within American Republic and every Republic in American continent might ere termination this glorious century embrace light (of the) Faith of Bahá’u’lláh and establish structural basis of His World Order.” This appeal set in motion a nationwide and systematic teaching campaign and a special teaching fund of $30,000.00, to which the Guardian, himself, was the first contributor, was budgeted for this purpose. Thus the foundation for the intensified Seven Year Plan was laid.
6. TEACHING ACTIVITY, 1937-1944
The last seven years of the first Bahá’í century gave to the American believers the epochal opportunity to inaugurate the world mission to which ‘Abdu’l-Bahá called them, in the tablets of the Divine Plan. “Every one of the important souls must arise, blowing over all parts of America the breath of life." Calling upon them to follow in the footsteps of the heroes of the first seven years of the first Bahá’í century, the Guardian cabled on October 29, 1933: "The DawnBrealters in previous age have’ on Persian soil signalized by their acts, the birth of the Faith of Bahá’u’lláh. Might not American believers, their spiritual descendants, prove themselves in turn capable of ushering in on world scale the civilization of which that Faith is the direct source and sole begetter."
To parallel the spirit, dedication, and self-sacrifice of the Dawn-Breakers. the American Bahá’ís arose to achieve the goal set for the seven year plan, and in so doing to lay the foundation for the world teaching mission envisaged in the Divine Plan. Did not Shoghi Effendi call for this spirit of dramatic and dynamic effort on their part, in his message of June 21st, 1932: "Feel impelled to appeal to entire body of American believers to henceforth regard Nabíl's soul-stirring Narrative as essential adjunct to reconstructed teaching program.”
In fact, in order to get the spiritual setting for the accomplishment of the arduous tasks of the Seven Year Plan, we
l7l
must turn back to the pregnant years of 1932-33. For in that period the exterior ornamentation of the Temple was started, and a reconstructed plan for our teaching work projected. The purpose of this plan was to release a new creative spirit in each individual, causing them to arise to new heights of sacrificial teaching service of increasing intensity; to coordinate all these pulsating and driving efforts into a constructive dynamic whole; to reinforce the pioneer teachers with not only the spiritual and moral, but also the material and organized strength of the entire community. Thus the power of the Holy Spirit might be canalized and more effectively brought to the people, perishing in their thirst for the water of life. Therefore, the reconstructed teaching plan. while seeking to renew individual acts of heroism for the Faith, yet reinforced those services by the united influence of all the Bahá’ís, and the pioneer teacher became a strong outpost of the new world order of Bahá’u’lláh. The spirit of the reconstructed plan was to raise individual effort to collective service; and in so doing laid the foundation for the work of the Seven Year Plan, which the Guardian referred to, as "the greatest collective undertaking in the annals of the first Bahá’í Century."
The Seven Year Plan was inaugurated by the Guardian by his message to the 1936 Convention: "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." At that time there were Spiritual Assemblies in twenty—six of the sixty States and Provinces of the United States and Canada, including Alaska, Hawaii, and the District of Columbia. During the first forty-three years of the development of the Faith in North America, the Faith had established its administrative posts in twentysix States and Provinces, whereas the Seven Year Plan contemplated establishment of Spiritual Assemblies in a seven year period in the remaining thirty-four areas. At that time ten States and Provinces did not have even one Bahá’í. Furthermore, these States
172 T H I: B A H A ‘I and Provinces were found to be the most backward of the country, not only from the standpoint of religious intolerance, but also from the standpoint of educational development, cultural achievements, and economic welfare.
The status of the Faith then, in North America, in 1937 presented a picture of seventy-two Spiritual Assemblies in twentysix States and Provinces; twenty-four Bahá’í Groups, 246 isolated Bahá’ís, with the Faith established in 303 cities.
On December 31, 1943 (five months before the close of the Seven Year Plan), there were 132 Spiritual Assemblies, 220 Bahá’í Groups, 984 isolated Bahá’ís, with the Faith established in every State and Province, and in over 700 cities. On the same date there were only live areas without Spiritual Assemblies, but the Bahá’ís in the key cities are working diligently and Spiritual Assemblies should be formed shortly. Thus as the Bahá’í year draws to a close, we see before us the attainment of the complete victory of the Seven Year Plan.
Little did the Bahá’ís, assembled at the 1936 Convention, realize the sacrifices, efforts and deeds of spiritual valor, the tasks which they were assuming would entail; as well as the separations from home and family. the continuous adjustment of the lives and fortunes of so many to the greatest spiritual campaign ever attempted. The friends however were firmly united in their determination to fulfill the divine tasks assigned them by their beloved Master, and now set in motion by the Guardian. While they planned on itinerant teachers to carry the work forward, with carefully laid plans of follow-up; yet the achievement of the goal required the settlement of everincreasing numbers of Bahá’í pioneers in the virgin areas of the country. This was brought poignantly before the believers by Shoghi Effendi, by his cable of May 19, 1936: "Convention plea addressed to American belicvers 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.” Some twenty daring souls immediately left their home ties, and went to the newly opened areas as settlers.
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As the Plan progressed and its needs became more apparent, many souls arose to test their strength in the field of spiritual service, so that since the inception of the Plan 225 "holy souls" have "scattered more widely throughout the length and breadth of the American continent"—and earned the “lasting gratitude of the present generation of believers in both the East and West," and have, as the Guardian in his latest message acclaimed, "vouchsafed the special benediction of the Concourse on High, and made the recipients of the imperishable bounties of Him Who is the Divine Author of the Plan itself."
The first year,of the Plan was marked by a deepening of consciousness on the part of all the friends of the magnitude of their task, and the sacrifice and devotion required for "resounding victory.” Some twenty pioneers left their homes and established themselves in virgin areas; circuit teaching was expanded, and follow-up work and assistance aggressively carried forward.
The second year found deepening consciousness and devotion to duty translated into action on all fronts. Action on the part of individuals, action on the part of groups, action on the part of Assemblies; and a mofe complete orientation of our collective activities to the tasks of the great teaching program. The doors of guidance opened and the confirmations became so overpowering, that no effort, however feeble. was without result. The Guardian himself, expatiating on the confirmations of the Holy Spirit on the intrepid pioneers of the new day, dramatically challenged every Bahá’í with his urgent appeal: "Let the doubter arise and himself verify the truth of such assertions."
In January, 1939. the Guardian aroused greater enthusiasm and created a spiritual upheaval by his call for the settlement of the nine remaining virgin areas by "nine holy souls, who, independently or as deputies, will promptly, fearlessly volunteer to forsake their homes, cast away their attachmums and definitely settle in these territories to lay firm anchorage of the Administrative order of this undefeatable Faith." Within a few weeks the National Spiritual Assembly had approved the application of
Bahá’í TEACHING IN NORTH AMERICA
three of these holy souls; and before the impetus of this call had waned, not only nine had offered their lives and services for this divine mission, but nine times nine, a total of eight-one had arisen for the victory of the Faith.
The third year was marked by an energy of enthusiastic service such as the Faith had never demonstrated in this country. The entire continent arose as one unit, throbbing with an insatiable desire for service in this greatest spiritual drama.
Early in the third year, all the virgin areas were settled; teaching circuits for the newly established centers were arranged, and follow-up work actively under way.
In the sixteen Southern States the Faith spread very rapidly. Up to the beginning of the Seven Year Plan, there were only eight Assemblies, two groups and sixteen isolated Bahá’ís; while in six states there were no Bahá’ís. By the end of the third year, the sixteen States could boast of nine Assemblies, twelve groups, and ninety isolated Bahá’ís, with some Bahá’ís in every State.
In Canada likewise the Faith spread like wildfire from East to West. In 1936 there were two Assemblies, no groups, and only four isolated Bahá’ís. By the end of the third year, there were five Assemblies, and all virgin areas settled. Teaching circuits were taking place everywhere and study groups developing in most of the larger cities.
Even the most northern outpost of the United States, Alaska, felt the warmth of the Bahá’í spirit by settlement of one of the "holy souls," followed quickly by another pioneer, and the confirmation of the first Bahá’í in Alaska under the Seven Year Plan.
During the third year, the Guardian spurred the Bahá’ís to even further effort. by calling for 100 Spiritual Assemblies by the end of the Bahá’í year. Notwithstanding two Assemblies were disbanded during the year, the Convention found 102 Spiritual Assemblies in the roll call, as contrasted to the 100 suggested by Shoghi Effendi.
The fourth year (1940-1941) called for close consolidation of the gains won during the first three years of the plan, as well as steady expansion of the Faith in all these
173
new areas. Up to this time, teaching work in the virgin areas had been directly supervised by the National Teaching Committee, but with the settlement of these virgin areas, and the increasing work in connection with the developing projects throughout the country, it was found desirable to place all sections of the country under auxiliaries of the National Teaching Committee, and thus ten additional Regional Teaching Committees were appointed, bringing the total to twenty-two. During this year, while many areas were strengthened, the over-all picture found seven less Assemblies at the end of the year, and an increase in the virgin areas from twenty-six to twenty-nine.
The fifth and critical year of the Seven Year Plan, found a new resurgence to sacrificial service, and increase in the number of pioneers and settlers, as well as sustained teaching activity throughout the country.
During this year the Guardian gave greater responsibility to the believers by indicating that each State and Province must have a Spiritual Assembly by the end of the first Bahá’í Century. With this increased responsibility, there was increased activity on the part of the friends. This enlarged task, at the same time, necessitated the focusing of all activities on the unfinished tasks of the Seven Year Plan; and concentration on key cities in each virgin area.
During this year the problems were further increased by a great many Assemblies reverting to group status through the application of the administrative principle that only Bahá’í: living in the civil limits could belong to an organized community. Thus during the fourth and fifth years of the plan twenty-two Assemblies reverted to group status.
Notwithstanding these problems, the new resurgence of spirit and service brought the virgin areas without Assemblies down from thirty-one to twenty-four, and the number of Spiritual Assemblies in the country up from ninety-five to 101.
"Upon the crucial year ahead hinge the fortunes of this historic crusade,” was the challenge of the Guardian to the Bahá’ís at the 1942 Convention. The "fate of the seven year plan is periously hanging in the balance." "The present tempo of teaching
174 THE B.AHA't
activities is clearly insufficient to insure definite all-embracing victory.” “Swift action, boldly conceived, unanimously supported, systematically conducted. can alone retrieve present situation."
The Convention of this sixth year foeussed its entire attention on the unfinished tasks of the Seven Year Plan. The "Guardian's Summons to Teaching" was issued in September, carrying the startling information that our progress had not been sufficient since the Convention to insure success, and calling for eighty-one pioneers to complete the establishment of Spiritual Assemblies in all the virgin areas. Within a few weeks the National Teaching Committee received a flood of pioneer offers, and by January 1943, over thirty-two were in the new fields of service.
The spirit of activity aroused by the seriousness of the plight of the Seven Year Plan, brought new victories, and the most critical year, on whose activities hung the fate of the Seven Year Plan turned out to be the most successful year of the Plan. During the year, 105 pioneer settlers entered the virgin areas; there were established twenty-eight Spiritual Assemblies, the largest number in any one year of the history of the Faith in North America; and the virgin areas were reduced from twentyfour to seven. The total number of Assemblies rose from 101 to 124, the number of groups from 203 to 220, and the number of isolated Bahá’ís from 872 to 984.
The Guardian indicated his joy over the manner in which the believers had responded to the crying needs of the eleventh hour, with his usual gracious words of encouragement: ‘'1 acclaim magnificent victory in the teaching field during the course of the sixth year of the Seven Year Plan. I heartily congratulate the National Teaching Committee and feel proud of its high endeavors; and of the self-sacrifice of the beloved pioneers."
The last year of the first Bahá’í Century, the last year of the Seven Year Plan. set for its unique goal, and service to the Faith of Bahá’u’lláh, three distinct teaching activities; first, the completion of the unfinished tasks of the Seven Year Plan; second, the carrying forward of a great national teach CENTENARY
ing campaign to fittingly close the first century of the Bahá’í Era, and third, preparation for the great celebrations and teaching activities of the Centennial period.
At this writing there are only five remaining virgin arcas without Spiritual Assemblies. requiring only nine Bahá’ís to complete the task, and thus fulfill, in its entirety, the Seven Year Plan, and achieve for America the first step in its glorious spiritual mission.
The One Hundreth Year teaching campaign througbout the country surrounds four main themes, the principle causes of the ills of the world today, as well as the pillars of the divine plan of Bahá’u’lláh for the healing of the nations:—Race Unity, Religious Unity, World Unity, and The Manifestation of God. This national program gives for the first time. an over-all teaching program toward which the teaching resources of the Faith might be oriented, and the plans of all National committees. Assemblies, Regional Committees, Groups and Isolated Bahá’ís be focussed. Thus the entire Bahá’í Community, from East to West, from North to South, shining in the splendor of complete and resounding victory of the Seven Year Plan, has set the country aglow with a conflagration of spiritual power, bringing to a fitting climax the power of Bahá’u’lláh in these closing days of the first Bahá’í century.
‘While, of course, statistics do not carry anything of the spirit, or devotion of those who make the history they portray, yet the fortunes of the Seven Year Plan may be followed in the statement appended to this report, which shows how the Faith has expanded during the period when the Seven Year Plan was successfully carried to its appointed goal.
It is entirely impossible to portray even in the slightest degree the inspiring services of the friends individually or collectively in the greatest spiritual drama of American History; not to pay proper tribute to the sacrifices of our glorious pioneers-—to say nothing of the deep gratitude for their spiritual conquests. Each and every one has recounted how the doors of guidance have opened before them—each has most enthusiastically told of the overwhelming
BAHA’I TEACHING IN NORTH AMERICA
confirmations which have come to them from the realms on High—all have felt themselves drawn ever nearer to Bahá’u’lláh as they have striven to grow closer to Him. Indeed, the spiritual tumult of the past seven years has deepened the spirit of faith in every heart; has enlarged the vision of every one; and laid a firm foundation for the more glorious teaching work of the second Bahá’í Century. It is the prayer of the American Bahá’í Community that it may be found worthy to serve the Beloved Master, follow in His Footsteps. respond to His behests. in the Divine Plan, and thus aid in more quickly establishing the World Order of Bahá’u’lláh. I7?
of the two local centers. East and West.
The most significant fact concerning the Faith in Montreal is that when ‘Abdu’l-Bahá came to North America in 1912 there were devoted Bahá’ís in that city to attract the Master and to arrange for meetings at which He might address representative audiences. ‘Abdu’l-Bahá was introduced to the Montreal public by the Rector of Christ Church Cathedral, Dr. Herbert Symonds. It was on September first of that year that ‘Abdu'l-Bahi delivered an address at the Church of the Messiah, Dr. Frederick Griffin. Minister. On the same day He spoke twice at the home of Mr. and Mrs. Wilham Sutherland Maxwell, the pioneer believers of
7. Status of Bahá’í Community in North America During Period of Seven Year Plan
1937-1944 Jan. 1st.
1937 1938 1939 1940 1941 1942 1943 1944 Asanbhes 72 79 83 102 95 I01 124 I52 Groups . .. 24 27 32 S3 120 205 220 176 Isolated Bahá’ís . . 246 328 343 363 397 $72 984 79} States with Assemblies .. . 22 24 26 29 27 27 44 47 Provinces with Assemblies. . 2 4 4 3 3 6 7 6 Alaska, Hawaii, Dist. of Columbia 3 3 3 3 3 3 3 4 Virgin Areas with no Bahá’ís. . . . I0 10 States with no Assemblies . . . . . . 26 24 22 1921 2| 4 1 Provinces with no Assemblies. . . . . . 7 S S 6 6 3 2 3 Alaska, Hawaii. Dist. of Columbia
no Assemblies . . . . . . . . . . . . . . . . 1 1 1 1 1 1 1
Pioneers entering virgin areas, etc. 20 IS 42 I I2 105 46 New Assemblies formed during year. 9 10 9 16 8 14 28 8
8. Bahá’í Tt-:AcH1Nc IN CANADA
The Bahá’í Faith has spread through Canada from two centers, Montreal and Vancouver. Believers were active in Montreal as early as 1902. In Vancouver the date of active participation in the Faith is 1920. From the local communities of believers in these cities the Message of Bahá’u’lláh has been carried out to other cities and Provinces, reinforced since 1937 by pioneers and settlers who have established residence in Canada under arrangements made by the National and Regional Teaching Committees. As the first Bahá’í Century draws to a close we see an active Bahá’í community of Canada, but the historical record of development requires consideration
Canada, and a third time on the following day. while on September 5 the Master addressed the congregation of St. James Methodist Church. During this visit He spoke to a meeting of Socialists, but this address is not included in the two volumes of "The Promulgation of Universal Peace.” The Montreal "Star" published interviews with ‘Abdu’l-Bahá obtained by Archie Eddington. of the editorial staff.
The master remained three days and four nights at the Maxwell home, 1548 Pine Avenue West, and the remainder of the visit He was a guest at Windsor Hotel.
At that time. the daughter of Mr. and Mrs. Maxwell, Mary, now Rúḥíyyih Khánum Rabbani, the wife of the Guardian, was a child of two years.
176 THE BAHA’l
In 1916 and 1917, when ‘Abdu’l-Bahá revealed Tablets to the Bahá’ís of five regional areas in which He divided the Bahá’í communities of the United States and Canada, the two Tablets addressed to Canada were sent through Mrs. May Maxwell, and these messages gave the believers of Montreal a vivid realization of the spiritual bountics destined for their country.
Mrs. Maxwell, whose Memorial designed by Mr. W. S. Maxwell stands in white and radiant beauty at her grave near Buenos Aires, was a teacher distinguished by rate intuition. sympathetic understanding of personality, clear perception of the Bahá’í teachings and a spirit of intense activity. Despite her physical frailty she traveled extensively, carried on a large correspondence, lectured frequently, and conducted study classes and informal home meetings whenever possible. The Maxwell home was for years the Bahá’í center not only of Montreal but for the entire Dominion. It was there, on December 10, 1922. that the first local Spiritual Assembly of Canada was established in accordance with the directions issued that year by Shoghi Effendi.
The cities developed by the Montreal Bahá’ís through travel and correspondence were St. John. N. B., Toronto, and Vancouver in those days. As public interest developed following the inspiration released by ‘Abdu’l-Bahá, a number of important public meetings and conferences became landmarks of quiet, steady growth. Thus. William H. Randall presented the Bahá’í peace program to the Men's Canadian Club during the war years 1914-1917. a series Of Race Amity Conferences was conducted. and a strong Bahá’í youth group later evolved whose experience and activity stimulated a national youth activity cherished by the Guardian and administered by a Committee of the National Spiritual Assembly. More recently. summer teaching classes and conferences have greatly stimulated the work of the believers in the eastern Provinces.
Besides the Maxwell home. Bahá’í centers conducted in Montreal have been situated in Fellowship Hall. St. Catherine Street West, in the Guy Block and in the Coronation Building.
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Delegates representing all local communities of the United States and Canada met in Montreal for their Nineteenth Annual Convention and Congress in 1927. bringing to the Canadian friends a strong reinforcement and encouragement. The public World Unity conference held in the University auditorium presented a program of distinguished speakers advocating the Bahá’í ideals.
The eminent Persian Bahá’í teacher, Jenabi-Fáḍil, held many meetings in Montreal during the winter of 1920-2|, and again during his second American visit, making many Contacts for the Bahá’í community.
In April, 193$, the Spiritual Assembly adopted incorporation papers registered with the authorities of the Province. the first official recognition by the civil government of the Dominion. More recently, the National Spiritual Assembly has obtained trade mark registration in Canada of the symbol of the Greatest Name and of the word "Bahá’í"; and has filed with the Defense Ministry 2 statement concerning the Bahá’í Teaching on Universal Peace.
Turning now to the development of the Faith in Vancpuver:
The story begins with the journey of Marion Jack to Vancouver in 1920 to lay the foundation for the coming of ]enabiFáḍil in January of 1921. Accompanying this distinguished Persian teacher, besides an interpreter, were George 0. Latimer of Portland and Laura Luther from Seattle. Jenabi-Fáḍil's stay in Vancouver lasted about five or six days and included as many public lectures and private gatherings as the time would allow. as well as brief visits to West Vancouver. New Westminster and Victoria.
Many hundreds heard of the Faith during this short but intensive teaching campaign and the first five believers were confirmed. These were Mrs. Rhoda Anne Harvey. Mrs. Grace Ethel Joyce, Mrs. Frances Elizabeth Collin and Austin F. L. Collin. who were joined by Mrs. Christine Monroe, a Seattle Bahá’í, who took up residence in Vancouver at that time.
Miss Marion Jack and Mrs. Laura Luther remained in Vancouver for several months
BAHA‘l TEACHING IN NORTH AMERICA
after Jenabi-Fáḍil's departure. leaving books and literature and encouraging the continuance of a study class. Between the period from January 1921 to the forming of the first local Spiritual Assembly in 1927 many early teachers came to help, including such nationally known figures as Louis G. Gregory. Charles Mason Remey, George 0. Latimer. Horace Holley, Elizabeth Greenleaf and May Maxwell. Mrs. Maxwell and Mrs. Greenlcaf visited Vancouver together in June, 1926, the latter going on to Victoria. Mrs. Maxwell gave many talks and lectures, leaving behind a study group of ten which met faithfully together for weekly meetings during the remainder of the year. In January, 1927, John Bosch and George 0. Latimer visited the group and the first Spiritual Assembly was subsequently formed. with the following members: George Monroe, Stanley Kemp, Mrs. Evelyn Kemp, Mrs. Rhoda Harvey, Mrs. Christine Monroe, Mrs. Seifert, Mrs. Wax-nicker, Mrs. Florence Sherborne, Mrs. M. Clark.
A milestone had been passed with the establishment of the first Spiritual Assembly in Western Canada. From then on the believers in Vancouver met frequently to study and search the‘ teachings for themselves. None of them knew very much about the Faith and were left alone for long periods at a time. They owed much in subsequent years to the Portland believers and especially to the Latimers, Louise Caswell and Helen and Charles Bishop. After the first few years a steady stream of teachers visited Vancouver, notable among them being Keith Ransom-Kchler.
This period was also one of integration into the national Bahá’í community. Believers from Vancouver attended the first summer school at Geyserville in [927 and an important teaching conference in Seattle in 1929. Delegates went to the 1938 convention; the Assembly sought and obtained incorporation in 1939. Important contacts were made with the various racial groups in Vancouver which served to establish the Bahá’ís as ardent promoters of race unity.
The Youth Group idea, encouraged by similar development in other communities. received special impetus from a further visit of Mrs. Maxwell in the summer of 1934
I77
followed by the settlement in Vancouver of Rowland Estall, who had been active in Youth groups in Montreal for some years. It was largely from the influx of new young believers in the following years that the Vancouver community was able to supply pioneer settlers and teachers to the other western provinces.
With the help of these recent additions to the community who rapidly equipped themselves with a good knowledge of the Faith, especially its humanitarian aspects. this mother Assembly of Western Canada was able to lend its assistance during the Seven Year Plan to the expansion of the Faith to Alberta. Manitoba and Saskatchewan. In the Fall of 1937. at the opening of the Seven Year Plan, an eleven weeks’ radio program, one of the first of its kind undertaken by any Bahá’í community, carried the principles of the Faith to a large potential audience, and invited listeners to attend fireside meetings held simultaneously to discuss the subject of the evening. Mrs. Dorothy K. Baker, representing the National Spiritual Assembly, went to Vancouver during this time and laid special stress on the needs of the Seven Year Plan. which was also emphasized by a later visit from Mrs. Mamie L. Seto. Teacher training classes were organized and with the help of the Regional Teaching Committee efforts were made to establish the Cause in West Vancouver. New Westminster and Victoria. Here was laid the foundation for the contribution which members of this community were subsequently able to make towards the success of the Seven Year Plan and made Vancouver a reservoir of teaching assistance to the three Prairie Provinces. Pioneer settlers from Vancouver were Doris Skinner, Rowland Estall, Ann McGee and Clilf Gardiner, and visiting teachers were Katherine Moscrop. Ruby China. Evelyn Cliff and Muriel Warnicker, who were able to spend some months in pioneer cities.
Outside of Vancouver, as far as is known, and up until 1937, other teaching developments in Western Canada were meagre. Scattered visits had been made to Victoria and New Westminster from time to time. Mrs. Collin and Mrs. ]oyce lived in Victoria for a time and then settled in Arm
178 THE Bahá’í
strong, B. C., from which city Mrs. Pine became a Bahá’í and moved to Vermilion, Alberta, later assisting in the early development of the Edmonton community. In 1934, Mrs. Maxwell visited Calgary, staying for some weeks, followed by a similar visit
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of Rowland Estall later in the same year. But these left few definite traces. and it was not until settlement under the Seven Year Plan that work in Alberta, Manitoba and Saskatchewan went ahead. This, however, is another story and is told elsewhere.
