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WORLD
ORDER
MARCH. 1946
The Basis of Economics - ‘Abdu’l-Bahá
The New Age - Robert Reid
Poverty Will Be Removed - Martha L. Root
The Army Does Something to a Man - John H. Stroessler
The Spiritual Springtime, Poem - Mary Marlowe
The Call to Greatness, Editorial - William Kenneth Christian
One Nation, Book Review - Arthur Dahl
The Christian Heritage, Book Review - Phyllis Hall
Faith, Poem - Philip Amalfi Marangella
Bahá’í Activity in America, 1912-1921 - Mariam Haney
With Our Readers
INDEX
15:
I
THE Bahá’í MAGAZINE
[Page 352]W orld Order was founded March 21, 1910 as Bahá’í News, the first
organ of the American Bahá’ís. In March, 1911, its title was “changed
to Star 0/ the West. Beginning November, 1922 the magazine appeared
under the name of The Bahá’í Magazine. The issue of April, 1935
carried the present title of W orld Order, combining The Bahá’í Magazine and World Unity, which had been founded October, 1927. The
present number represents Volume XXXVI of the continuous Bahá’í
publication.
WORLD ORDER is published monthly in Wilmette, 111., by the Publishing Committee of the National Spiritual Assembly of the Bahá’ís of the United States and Canada. EDITORS: Garretn Buaey, William Kenneth' Christian, Gertrude K. Kenning, Horace Holley, Bertha Hyde Kirkpatrick.
Editorial Office Mrs. Gertrude K. Kenning, Secretary 69 Annonsrom) Rom, Wmmmu, ILL.
Publication Office 110 LINDEN AVENUE, WnME'rrn. ILL.
C. R. Wood, Business Manager I Printed in U.S.A.
MARCH, 1946, VOLUME XI, NUMBER 12
SUBSCRIPTIONS: 81.50 per year, for United States, its territories and passes sions; for Canada, Cuba, Mexico, Central and South America. Single copies, 151:.
Foreign subscriptions, 81.75. Make checks and money orders payable to Worldorder Magazine, 110 Linden Avenue, Wilmette, Illinois. Entered as second class
matter Apri1 1, 19%, at the post office at Wilmette, 111., under the Act of March
3, 1879. Content copyrighted 1946 by Bahá’í Publishing Committee. Title
registered at U. S. Patent Office.
CHANGE OF ADDRESS SHOULD BE REPORTED ONE MONTH IN ADVANCE
[Page 353]WOBLD 01mm
The Bahá’í Magazine
VOLUME XI
MARCH, 1946
NUMBER 12
The Basis of Economics ‘ABDU’L-BAHA
THE Bahá’ís must not engage
in political movements which lead to sedition. They must interest themselves in movements which conduce to law and order. In Persia at the present time the Bahá’ís have no part in the revolutionary upheavals which have terminated in lawlessness and. rebellion. Nevertheless a Bahá’í may hold a political office and be intewested in politics of the right type. Ministers, state officials and governor-generals in Persia are Bahá’ís and there are other Bahá’ís holding governmental positions, but nowhere throughout the world should the followers of Bahá’u’lláh be engaged in seditious movements. For example, if there should be an uprising here in America having for its purpose the establishment of a despotic government, the Bahá’ís should not be connected with it.
The Bahá’í cause covers all economic and social questions under the heading and ruling of its laws. The essence of the
Bahá’í spirit is that in order to establish a better social order and economic condition, there must be allegiance to the laws and principles of government. Under the laws which are to govern the world, the socialists may justly demand human rights but without resort to force and violence. The governments will enact these laws, establishing just legislation and economics in order that all humanity may enjoy full measure of welfare and privilege; but this will always be according to legal protection and procedure. Without legislative administration, rights and demands fail and the welfare of the commonwealth cannot be realized. Today V the method of demand is the strike and resort to force which is manifestly wrong and destructive of h u m a n foundations. Rightful privilege and demand must be set forth in laws and regulations. While thousands are considering these questiions, we have more essential purposes. The fundamentals of the whole economic
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condition are divine in nature and are associated with the world of the heart and spirit. This is fully explained in the Bahá’í teaching and without knowledge of its principles no improvement in the economic state can be realized. The Bahá’ís will bring about this improvement and betterment but not through sedition and appeal to physical force; not through warfare, but welfare. Hearts must be so cemented together, love must become so dominant that the rich shall most willingly extend assistance to the poor and take steps to establish these economic adjustments permanently. If it is accomplished in this way it will be most praiseworthy because then it will be for the sake of God and in the pathway of His service. For example, it will be as if the rich inhabitants of a city should say “It is neither just nor lawful that we should possess great wealth while there is abject poverty in this community,” and then willingly give their wealth to the poor, retaining only as much as will enable them to live comfortably.
Strive therefore to create love
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in the hearts in order that they may become glowing and radiant. When that love is shining, it will permeate other hearts even as this electric light illumines its surroundings. When the love of God is established, everything else will be realized. This is the true foundation of all economics. Reflect upon it. Endeavor to become the cause of the attraction of souls rather than to enforce minds. Manifest true economics to the people. Show what love is, what kindness is, what true severance is and generosity. This is the important thing for you to do. Act in accordance with the teach. ings of Bahá’u’lláh. All His books will be translated. Now is the time for you to live in accordance with His words. Let your deeds be the real translation of their meaning. Economic questions will not attract hearts. The love of God alone will attract them. Economic questions are most interesting but the power which moves, controls and at tracts the hearts of men is the love of God.
Excerpts from a discourse made July 23, 1912 in Boston, Mass.
Real love is impossible unless one turn his face towards Cod and be
attracted to His Beauty.
H‘ABDU’L-BAHA
[Page 355]The New Age
ROBERT REID
NY thoughtful student of cur . rent affairs cannot help but see that mankind is passing through a period of reform of so vast and far reaching a character that its like has never before been apparent in the history of the human race. The unmistakable evidences of this reformation are found in every branch of human activity.
In politics we find a rapid decline of systems of government which have served us for hun. dreds of years. London during the war was the home of numerous deposed kings and queens. The fall of the Hapsburgs in Austria and of the Hohenzollerns in Germany, the abdication of King Alfonso of Spain; the tragic end of the imperial family of Russia in 1918; the rise of The Young Turks in Turkey with the subsequent overthrow of the despotic religious sultanate, coupled with similar widespread changes in the East such as the rise of the Kuo Min Tang in China with the overturning of a government and Chinese system of life hoary with the traditions of vast periods of time—all these are forceful indications of a tremendous upheaval in political thought.
, At the same time as these out 355
worn systems are being cast aside we see the rapid rise of the new. Mankind is groping towards a better system. And from a study of the rise of communism in Rus sia, the rise and fall of military despotisms based on the idea of racial supremacy in Germany and Japan, one dominant fact emerges. That is the extreme rapidity of change in systems of government in the last hundred years. This rapidity of change seems to have the quality of accelleration. We can expect to see a more rapid change of thought in the political ideas in the near future.
In the field of economics the reformation in the last hundred years has been no less remarkable. Through the application of industrialism and mass production in Europe and its subsequent spread to every country in the; world, it is now physically possible to provide in an ever increasing abundance all the needs of food, shelter, and the amenities of life to every individual on the earth. The economic theories of mankind have been thrown into utter confusion by this change from the old law based on scarcity of commodities. Economists are becoming in
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creasingly aware that the only workable theory is one in which economic security is guaranteed to all mankind. Systems of economics based on exploitation must soon pass away.
In the sphere of science the basic ideas of classical science are being attacked daily by modern'scientists who no longer hold the view that the universe can be explained from a materialistic outlook. Modern research has shown that matter cannot correctly be described as a motionless solid. And the idea is gaining ground that all visible things are in their fundamental essence manifestations of energy. An all pervading energy of such a nature that it is but a short step to the scientific acceptance of the belief that all things exist only through the power of God.
In orthodox religion we find a wide general revision of ancient dogmas and creeds. The questing mind of modern man can no longer blindly accept the superstitions, rituals and traditions with which the pure moral teachings of the great founders of religions have become so encrusted that their original light and uplifting force can barely be discemed.
All these signs of a reformatory age show that there is a great spiritual force at work in the world guiding and directing
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man’s mind along a clearly defined path. This spiritual force increased in vigor at the same time as the Prophet of God for this day, Bahá’u’lláh, declared His mission in Persia about a hundred years ago. He gave to the world a complete and comprehensive outline of the moral truths necessary for mankind’s guidance in this confusing reconstructive age.
At intervals of time outstanding them appear in all branches of human endeavor who tower head and shoulders above their fellow workers. We have intellectual giants, such as Beethoven in music, Shakespeare in drama and a host of others in science, physics, engineering and' mathe matics. All these great men have this in common that they give to mankind knowledge and wisdom which they could not have learned from anyone. They are originators of new technics and methods of thought.
And yet the creative power of these men is but a reflection of that emanating from the Prophets of God who are the Founders of the great religions. These great leaders of mankind give to the world moral and religious truths and spiritual guidance which have a tremendous influence 'on the lives and progress of men in their day and age. They teach no particular science, but give us
[Page 357]NEW AGE
fundamental spiritual t r u t h s which have the power to coordinate and make coherent all our diverse knowledge of particular sciences, crafts, and philosophies. Their teachings have the power to awaken mankind from the blind following of tradition. They set free a spiritual force which enables man to take a tremendous step forward in progress. They change man’s morals and characters and wipe away the falsities and evils which have encrusted past teachings.
Bahá’u’lláh declared plainly and repeatedly that He was the
Prophet, Teacher, and Educator of Mankind for this day.
His writings are the foundation for unity throughout the whole world and the means of bringing about that glorious age of peace on earth goodwill among men of which the Prophets have told and the poets have sung from time immemorial.
The following are nine of the principles which amongst many others are contained in His Books
and Tablets:
The independent search after Truth.
The oneness of mankind.
The fundamental unity of all religions.
The unity of nations, of races, and of east and west.
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The reconciliation of religion and science.
The eradication of prejudice and superstition.
The equality of men and women.
The unification of languages.
The compulsory diffusion of knowledge.
His teachings are comprehensive enough to solve all man’s individual problems as well as all our international ones.
All the wars, depressions, and other social calamities of recent times could have been avoided by mankind if we had accepted and followed the explicit instructions given to us by Bahá’u’lláh. As His message becomes more widely understood and accepted by mankind the social order will change. It is changing now towards a better world. The Justice of God will become manifest throughout human affairs. The whole world will become organized as one country and all men will live as one family. The complete brotherhood of all races will be an accepted fact. The collective energies of mankind will be set free from the necessity to maintain armaments and will be devoted to increasing the amenities of life. Then will commence a reign of security, peace and abundance for all.
[Page 358]Poverty Will Be Removed
MARTHA L. ROOT
HERE is a Bahá’í solution of
the economic problem by which poverty will pass from this earth. It is a spiritual solution. “The secret of the whole economic question is divine in nature and is connected with the world of the heart and spirit.” Only the love of God will change men’s hearts and create an enduring brotherhood, a brotherhood illumined with justice and love.
First I shall speak of the Bahá’í economic teachings and what they will do for the external world, and secondly what wealth they bring to the impoverished spirits. Bahá’u’lláh has a solution of the economic problem by which every child in this world, both boy and girl, can have proper education to earn his or her living and learn to be of service to humanity. He says that there must not be one individual in this whole world without education. He states that in the future every village, town and city will have its Central Storehouse into which funds will come for education and the better help of the poor.
Also there will be an International House of Justice. His plan is very good because it be gins with the farmers; they must be helped first. Most economic readjustments begin at the capital, but this economic plan begins with the farmers, and what is left over from their needs will find its way to the national government.
How is money to be raised for these Central Storehouses, you ask? There are different ways, first there will be the taxes which are graded, and are based on man’s income and his needs. A man’s capacity for production and his needs will be equalized and reconciled through taxation. If his production exceeds he will pay a tax; if his necessities exceed his production, he will receive an amount sufficient to equalize or adjust. Therefore, taxation will be proportionate to capacity and production and there will be no poverty in the community. The taxes will be much higher for the rich than at present. (1938) In future there will not be the enormously rich nor the desperately poor. The Bahá’í Faith is based upon absolute social justice.- Bahá’u’lláh tells us that in the future onethird of the mineral wealth under the earth, such as the gold, the silver, iron, copper, coal will
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[Page 359]POVERTY REMOVED 359
be turned over to these Central Storehouses to be used for education and the help of the poor. If a man dies and leaves no will and no family, all his estate will be given to the Central Storehouse. There will be a small tax on all animals. All things found for which there is no owner will be given to the Central Storehouse.
Also, in the Bahá’í dispensation there will be voluntary sharing of one’s property with others of mankind. This sharing is greater than legally imposed equality and should not be introduced by coercion so that it becomes a law by which man is compelled to share.
Another of the Bahá’í economic Teachings is that there must be work for all and all must work; there must be no drones in the social hive. If all were to work and if there is useful work for all, whether by brain or hand, as Bahá’u’lláh commands and plans, there would be enough for a healthful, comfortable, noble life for all.
However, Bahá’u’lláh does not condemn riches rightly acquired. He says: “The people of Bahá must not refuse to discharge the due reward of any one, and must respect possessors of talent one must speak with justice and recognize the worth of benefits.”
Still another distinguishing
feature of the Bahá’í economic program is that there should be profit sharing in industrial activities. “Laws and regulations should be established which would permit the workmen to receive from the factory owner their wages and a share in the fourth or fifth part of the profits, according to the wants of the factory, or in some way the body of workmen and the manufacturers should share equitably the profits and advantages. Indeed, the direction and administration of affairs come from the owner of the factory, and the work from the body of workmen.”
“According to the Divine law, employes should not be paid merely by wages. Nay, rather, they should be partners in every work,” said ‘Abdu’l-Bahá.
The owners of properties, mines and factories, should share their incomes with their employes, and give a fairly certain percentage of their profits to their working men, in order that the employe should receive in addition to his wages, some of the general income of the factory, so that each employe may strive with his soul in the work.
The inheritance plan of Bahá’u’lláh is most just. He advocates that estates should be divided into seven legacies as follows: (1) children, (2) husbands or wives, (3) fathers, (4) mothers,
[Page 360]360
(5) brothers, (6) sisters, (7) teachers. In this way wealth will be more widely distributed and teachers are honored. Thus wealth will never be monopolized by a limited few, and no individual through sheer forceful skill will come into possession of another’s wealth. However, one is free to bequeath his property just as he wishes.
If there are no children, then their shares go to the International House of Justice. If the children are alive and if any others (in this list of seven) are not alive, then two-thirds of the share of those who have passed on go to the children, and onethird to the International House of Justice. This International House of Justice controls the public treasury; money from this public treasury will be used for the poor, the fatherless, the widows, or on useful works. If the deceased has no heirs then all his property goes into the public treasury, if he has made no will.
Bahá’u’lláh states further that every one must engage in some one occupation such as arts, crafts, trades; and that work done in the spirit of service to one’s fellow-men is identical with worship to God. He says: “The most despised of men before God is he who sits and begs. Cling unto the rope of means, relying
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upon God, the Causer of Causes. Every soul who» occupies himself in an art or trade —— this will be accounted an act of worship before God.”
‘Abdu’l-Bahá, the son of Bahá’u’lláh, visited our country, the United States, in 1912. He said to our American people: “Between 1860 and 1865 you did a wonderful thing, you abolished chattel slavery; but today you must do a much more wonderful thing: you must abolish industrial slavery . . . ”
“The solution of the economic problem will not be brought about by array of capital against labor, and labor against capital, in strife and conflict, but by the voluntary attitude of good-will on both sides. Then a real and lasting justness of conditions will be secured. . . .”
“Among the Bahá’ís there are no extortionists, mercenary and unjust practices, no rebellious demands, no revolutionary uprisings against existing government. . . .”
“It will not be possible in future for men to amass great fortunes by the labor of others. The rich will willingly divide. They will come to this gradually, naturally, by their own volition. It will never be accomplished by war and bloodshed.”
I give you one other quotation from ‘Abdu’l-Bahá: “Now I wish
[Page 361]POVERTY REMOVED
to tell you about the law of God. According to the Divine law, employes should not be paid merely by wages. They should be partners in every work. The question of socialization is very difficult. It will not be solved by strikes for wages. All the governments of the world must be united and organize an assembly, the members of which shall be elected from the parliaments and the noble ones of the nations. These must plan with wisdom and power, so that neither the capitalists suffer enormous losses, nor the laborers become needy. In the utmost moderation they should make the law, then announce to the public that the rights of the working people are to he efiectively preserved; also the rights of the capitalists are to be protected. When such a general law is adopted, by the will of both sides, should a strike occur, all the governments of the world should collectively resist it. Otherwise the work will lead to much destruction, especially in Europe. Terrible things will take place.”
All the alarming conditions in the world today are the result of having carried the physical, the animal law of competition and the survival of the fittest into this new universal era of cooperation. Struggle and competition are producing poverty instead of
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wealth. The principle of this new age is that man’s economic environment is not nature, but his fellow-man. In economics we are making the fatal mistake of trying to rectify the present civilization instead of realizing that it must be spiritually and socially transformed.
There can be no economic tranquility until we have world peace, and as I said, the whole aim of the Bahá’í Teachings is the oneness of mankind and the permanent establishment of universal peace through universal education, t h r o u g h a universal economic solution, a universal auxiliary language, a universal league of nations with every country a member, through a world court and an international police force; through equality of the sexes and the equal education of the girl and the boy; through the harmony of science and religion; and through the independent investigation of truth and the absolute command to consort, mingle with people of all religions with joy and fragrance.
We Bahá’ís . . . believe that the economic solution will come before the end of this century, because these Bahá’í Teachings are the breaths of the Holy Spirit that create men anew.
Excerpts of a speech by Miss Martha L. Root at the All Faiths’ League Conference in Indore, Central India, April 19, 1938.
[Page 362]The Army Does Something to a Man
JOHN H. STROESSLER
N A few days I will be observ ing the completion of three years in the army, half of which time has been spent overseas. Mine has been an experience not of combat and violent changes, but of the monotonous drudgery of the supply base. There has been plenty of opportunity to think, to discuss, and to watch men react to army life and the events of the world. As a Bahá’í, there has also been the privilege of spreading the Bahá’í Faith, and as a lone Bahá’í in whatever place stationed, that Faith has certainly been put to some critical tests.
It is said that “the army does something to a man.” I’ll not try to analyze that in reference to myself—I’m still too much involved in it to be objective—-—but I feel it’s true. I’ve felt it in myself, and have seen it happening to soldiers of my acquaintance. It seems that life’s many stimuli are concentrated in their effect on the person. Everything happens faster. No, not the daily happenings. “Nothing ever happens in this place.” But the more basic things, those that mold a man’s character, that shape his outlook, that determine what kind of a person he is to be later, all confront
one with forceful suddenness. It creates a situation of indecision and hasty reactions, a period of groping and searching for values, and disillusionment in not finding them.
Naturally, soldiers, as do other people, vary in their maturity of outlook. Ask a group of soldiers why they are fighting and the answers will range from, “To be able to get a chocolate malted when I want it” to “To prepare the conditions for the realization of world peace.” Unfortunately, the type of answer such as the latter is in the small minority. The first group will frequent the post movie and read pulp magazines looking for escape; the second will read modern economists and perhaps attend the weekly discussion club. Each to his level of search and each doomed to his level of disappointment. A dismal picture of men without vision, and seemingly insensible to the great force that waits to give them sight.
Even the most casual observer could point out the paucity of moral and ethical values among men in the army. Probably not lower than average, but covered up in a less subtle manner than in civilian life. However, the
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[Page 363]THE ARMY DOES SOMETHING
problem is greater than one just of goodness. It is more basically fundamental. It concerns the whole point of life. I daresay that not one in a thousand soldiers has a formulated answer to the question, “Why am I alive?” And these men are supposed to be ready to ‘die for a reason understandable to them. It is rather inconsistent and confusing.
Ofter I feel myself, a Bahá’í, as one with food for hungry people, but unable to attract their attention because they are blind. While they detect vaguely the savor of the presence of food, their materialistic sense of smell deceives them and they keep fumbling around looking in bare corners and rubble heaps for the life-giving substance that would restore their sight and minister to their hunger.
I have seen the Bahá’í Faith as it acts on men. I have seen it eagerly sought after; I have seen it shunned. I have seen interest and apathy. But in all this human variability, the Faith stands constant and valid. Often men have denounced the writings of Bahá’u’lláh only to champion one of His teachings in their next breath. I have seen men laugh at the word, Bahá’í, but earnestly
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uphold Some of its principles. It is most unpredictable what hit of the greater truth each man will claim as his share.
The Bahá’í soldier must needs be strong to shoulder a two-fold burden, that of keeping his faith glowing within himself and of infusing others with the warmth of it. True, every Bahá’í has this task, but only the soldier lives in the locale of the war machine. “The army does something to a man." A flower is more difficult to nurture in a desert than in a home garden. The Bahá’í soldier is a pioneer wherever he goes. The people he contacts disperse to all parts of the world. He is forever planting and, seemingly, never harvesting. Since he is human, he experiences disappoint ment. Because he is Bahá’í, he
thanks God for every opportunity to serve.
Adverse as the conditions are, the Bahá’í’s song never ends on a hopeless note. Its final cadence is one of confidence and triumph. It has the sequence of assurance. Its theme reaches new heights of inspiration. Its harmony is attuned to the hungry hearts of today. Without its melody, the repertoire is incomplete. Let the voices ring out.
The Spiritual Springtime MARY MARLOWE
He has come! He has come!
The hunter on the mountain has blown A golden note of welcome.
From the high places come birds Singing the sweet notes of His Name.
He has come!
As the sun comes out of the East at dawn, As lightning flashes out of the East,
He has appeared.
Day after day I have walked in my lonely garden alone, As you were alone.
But now, the Friend has come;
Our true F riend, keeping His promise,
Entering at the Gate,
Keeping indeed His promise.
Did anyone doubt that He would come?
I am not alone or lonely any more,
Nor are you The spray of little gray twigs
In the pale light
Will soon be a shower of green
With scarlet blossoms.
The earth, like a stone in the pale light, Will soon be a carpet of emerald green
Showered with gold.
Could anything keep Him from coming When the love song of the whole world Has ever been — “He will come! He will come!”
He has come! And He is not only like light and like water An ocean toward which every stream
Has been flowing;
But now the ocean has overflowed its banks.
The hour is at hand,
And every little stream is caught up
In the waves of Its Glory.
Fear not little streams that you have reached Your destination at last.
Had you grown so used to moving alone On your way to His Oneness?
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[Page 365]SPRINGTIME
He has come, and like the ocean, He comes forth to embrace you.
Fear not His roaring! Fear not His thunder! It is the hour of union; It is the moment of Oneness.
He has come! Do you not know He‘has come? Strange that you sit so silent, ' As if still wondering.
" . Would God make a promise and then
_ Fail to keep it? . . Have we not come to the hour When we need Him most? ‘ Can any human philosopher, saint or scientist Give us a plan ' '
' For the healing of hearts —— and of nations? . . , Jul O my friend, He is spreading the plan V
Before our eyes.
How sweet is the scent of Heaven
In His snow-white scroll.
I cannot be still any longer,
It is the season of joyfulnwsl,
No wonder we were so sad, hoeing our garden, Many years ago, in the pale light,
Not knowing at what hour He
Would enter our gate But now He has come!
Blessed friends of Islém, roll up The faded skirts ,of tradition
And harken to the Voice of Muhammad, your Lord. Adorn your bodies with new garments of shining silk.
Blessed friends of Moses, recognize your Lord. Blessed friends of Buddha, The Promise is fulfilled.
Blased friends of Christianity,
Every church spire has reached its aspiration, And every church door leads out
Into the arena of Oneness For Christ has fulfilled His promise And the Glory of God has penetrated every stone.
The Lord alone can interpret, expound and make Laws, And since He has come Shall we not ask Him the answers?
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at&toria/ l The Call to Greatness I
ISAPPOINTMENT, b i tt e r ness, and a subtle, creeping bewilderment have marked these months since the end of the war. Physical necessity brought foxth many forms of heroism and sacrifice. But now the lustre of heroism is dulled, and the horror of our time stands a naked and misshapen thing.
The human race is reduced to its true stature, two billion ants, some hunting for scraps of food or waiting a slow starvation, some bludgeoning for power, some scurrying for money, beaten and bent by the scramble, obsessed by little dreams. The time is heroic, all proportions vast. It is as if God held a blinding light and sought us out, each man, each woman.
For too long men have been fooled by the appearance of greatness. The glib tongue, the flashy uniform, the massed numbers have been used to conceal heads stuffed with straw and bodies lacking heart or soul. We have seen those with the appearance of greatness hanging by the heels from the rafters of a gas station, as slabs of beef are hung after the slaughter.
Let us mark well the lesson of our time. There can be no greatness in isolation. There can be no greatness without world community. There can be no greatness on the basis of human per. sonality. There can be no great. ness through the mere balance of opposing groups. There can be no greatness without heroic sacrifice for a timeless, divine goal.
The true Prince of Peace, Whom Jesus promised, has walked the earth. While isms, ideologies, and special groups wrestle to imprison the human mind and spirit, this men and women may know—the Prince of Peace has walked the earth.
In our time, to all men living, He has spoken. In His voice is command and healing; “The earth is one country; let it be in unity.” “Love Me, that I may love thee. It thou lovest Me not, My love can in no wise reach thee. Know this, 0 servant.”
The call of Bahá’u’lláh is to spiritual greatness. To a standard of character which will remain untarnished; to a love and understanding which pierces the false barriers of our environment; to an honesty which no
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[Page 367]CALL TO GREATNESS
sham or personal appeal can shake; to a unity rooted in living, divine principle.
In every sense the Faith of Bahá’u’lláh is a religion of the marketplace. It is for the people of city and farm, of East and West. There is no person, family, tribe, race, or nation which does not need unity with its kind throughout the earth. “Blessed is the spot, and the house, and the place, and the city, and the heart, and the mountain, and the refuge, and the cave, and the valley, and the land, and the sea, and the island, and the meadow where mention of God hath been made, and His praise glorified.”
Tolerance and charity are as hitter gall when we need the healing of unity. The deeper scars of these years cannot be healed by a gift or silently left to time. The love of God alone can enliven scarred tissues.
Divine love has a focus, like the sun. It is not like sweet senti 367
ment which a strong wind may disperse. Its warming rays sink through the indifferent earth and
touch the roots of life. A tree so nourished grows even in gloom and storm.
The creative secret of civilization is the inner response to divine love and law. To release this power in the lives of men and women, Bahá’u’lláh has come. He has called us to greatness of word and action in all the marketplaces of the world. ‘Abdu’l' Bahá’í has shown us, through a long and full life, in the East and the West, the patience and and tireless service required of those who would honor the name Bahá’í. And for almost a quarter of a century Shoghi Effendi has patiently shown us the culmination of unity, love, and law in institutions of justice.
The call to greatness has gone forth. “The Book of God is wide
open . . . ———W.K.C.
Mere knowledge of principles is not sufficient. We all know and admit that justice is good, but there is need of volition and action to carry out
and manifest it . .
. The ways and means must be provided. . .
. All of
us know that international peace is good, that it is conducive to human welfare and the glory of man but volition and action are necessary before it can be established. Action is the essential. Inasmuch as this century is a century of light, capacity of action is assured to mankind. Necessarily the divine principles will be spread among men until the time of action arrives. Surely this has been so and truly the time and conditions are ripe for action now.
~‘ABDU’L-BAHA
ONE NATION
Book Review
ARTHUR DAHL
IT IS generally recognized am one of the most difficult and crucial prbblems facing America in the postwar era is that of prejudice against various minority and racial groups. Such prejudice is‘sharply (in conflict with the basic tenets of equal rights and brotherhood found in both democracy and‘ Christianity, yet it flourishes undiminished in this country which considers itself the last
stronghold of democracy and a pillar of the Christian faith.
In the atomic age we are facing, such. prejudice, if allowed to cons tinue unabated, is. fraught with dangerous consequences. At a time when peace can be maintained only with the closest cooperation between the nations of the world, our persecution of the Negroes, Filipinos, and Chinese within our borders undermines our character and good faith in the- eyes of all darker-skinned peoples, and is a serious impediment to the trust and friendship that must be the foundations of all sound international relations.
Many people realize this danger, and are trying to do something about it. In the field of publicity, one of the most intelligent and successful of recent efforts is One Nation, by the distinguished young American novelist Wallace Stegner, in collaboration with the editors of Look. The authors have skillfully used the
picture-text technique, developed so
One Nation, by Wallace Stegner and the Editors. of Look; Houghton, Mifiiin .Co.,
rapidly during the past few years by the great picture magazines, to present rationally and humanely the problems of the minorities, both racial and religious, living in our midst. . - '
The authors have gone to great pains to be objective. They obviously feel sympathy for these persecuted groups, but they have not attempted to whitewash them, or glamorize them, or show them in a distortedly favorable light. They do believe that there is nothing in the facts [about these people, when viewed in the proper perspective, that would cause them to be disliked or shunned. Andso they have tried to present 'these facts, in word and picture, so that the reader can comelto knowthese people and their problems first hand: where they came from, {where they live now, how they are treated, the types of persecution they are subjected to, and the origin and real reasons for this persecution. On this last point, the authors fearlessly and. bitterly expose the premeditated character and economic sel'f-intermt that lie behind most-minority persecution and prejudice.
The book considers not only the obvious minorities: the Negroes, Chinese, Japanese, F ilipinos, Catholics and Jews, but also some of the less publicized but none the less interesting groups, such as the American Indians, the Hispanos, the Mexicans and Pachucos. It is beautifully written, contains a great deal of useful , information; about these .people, >_ and the, pictures are unusually effec4
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[Page 369]ONE NATION 369
tive in giving one the “feel” of their environment and culture. It can be read with interest and profit by all Bahá’ís, and should prove a desirable supplementary teaching aid.
'But it is doubtful how much books like this, no matter how skillfull and with what passionate sincerity they are composed, can accomplish in alleviating the injustices they describe. Prejudice as it is practiced today in America is too deeply rooted, too intolerant, to yield solely to a rational, educational approach. Such prejudice is one of the most serious effects of the spiritual hankruptcy of our times, and it can only be corrected by reaching its root cause, and reconstructing the moral and spiritual framework of our civilization. Clearly, since this is a spiritual malady, its cure lies in the realm of the spirit, of religion.
It is here that the Bahá’í Faith makes its great and unique contribution to the solution of the problem of prejudice. For this is a living Faith, daily inspiring its followers to a deep sense of kinship with God and their fellow-men. The teachings of B'ahé’u’lláh are looked upon as the Word of God for this day, and are
accepted and absorbed b Bahá’ís as their own belief. And 0 teachings of Bahá’u’lláh on the question of racial and religious prejudice follow the only approach which can possibly meet the question in today’s world: that “the world is one couno try, and mankind its citizens”, that there are differences but no basic spiritual inequalitia between the peoples of the world, that it is God’s will that we should make no distinctions between people because of their color or physiognomy or creed, but should live in peace and harmony
with all.
This is no arm’s-length truce between peoples. Within the Bahá’í community, in more than seventyeight countries of the world, there is today being formed the foundation for the truly universal society of tomorrow, in which people of all races are living and working together in freedom and friendship, drawn together by the bond of a common Creator and a common purpose in life. This is the dynamic, spiritual approach that is needed to overthrow the negative forces of prejudice, hatred and misunderstanding, and to place race relations on a plane in tune with the realities of our age.
Dow not the very operation of the world unifying forces that are at work in this age necessitate that He Who is the Bearer of the Message of God in‘this day should not only reafiirm that self-same exalted standard of individual conduct inculcated by the Prophets gone before Him, but embody in His appeal, to all governments and peoples, the msentials of that social code, that Divine Economy, which must guide humanity’s concerted efforts in establishing that all-embracing federation which is to signalize the advent of the
Kingdom of God on this earth? . . .
-SHOGHIV Erratum
The Christian Heritage
PHYLLIS HALL
“This above all: to thine own self be true, (And it must follow, as the night the day, ' Thou canst not then be false to any man.”
HIS fatherly advice of P010 nius to his son, Laertes, in William Shakespeare’s Hamlet might well be said to he the theme of two books that Canon George Townshend, Archdeacon of Clonfert, Ireland, has addressed to the Christian world. These books, The Promise of All Ages1 and The Heart of the Gospel2 appeal to Christendom to know itself, and to arise with conscious knowledge to the station for which it was created.
In The Promise of All Ages Dr. Townshend shows how the collective life of mankind has been leavened in ages past with a spirit of expectancy, an evereager awaiting for the appearance of the Messenger of God. In the Gospels, especially, is this great Day of Fulfillment emphasized as the goal of the unfoldment of man’s collective life upon this planet. In his The Heart of the Gospel he restates the “teachings of the Bible in terms of modern thought and modern need.”
In these two books Dr. Townshend not only restores to us the
1. Bahá’í Publishing Committee, 1935. 2. Bahá’í Publishing Committee, 1940.
past of the Christian world, but gives us glorious hope for both today and tomorrow. He sets events in their true relationship to each other, allowing us to perceive the full measure of the wisdom and beneficence of the work of Christ in fulfilling the Promise of Moses to a needy humanity.
Psychological research into the workings of the human mind has demonstrated the danger of cutting ourselves off from our past. When a person has shoved some incident of his past life out of his mind, has buried it from all dispassionate and conscious consideration, he feels vague alarm, becomes tense, unreasonable and anxious about any remark or incident that makes him recall the attitudes and emotions that were drawn out from him by similar situations in his buried and forgotten past.
In like manner, many of us in the Christian world become tense and anxious when the word, “Jew,” is mentioned. This is mainly because circumstances have conditioned us not to place the details of the Jewish religion in their natural situation as the thoroughly beautiful and glorious yesterday of the Christian today.
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[Page 371]CHRISTIAN HERITAGE 371
We are all hazily aware that the roots of Christianity lie in the faith surrounding Moses, just as we are aware that, unless we are full-blooded American Indians, our cultural roots lie somewhere in the old world of Europe, Asia or Africa. Yet we unconsciously tend to deny recognition to our religious and cultural past, and isolate ourselves in an inglorious present.
When knit, through the pages of these books, to our religious heritage, we can see the faith of the followers of both Moses and the Christ functioning as part of the “grand Creative Scheme of God.” In helping us to know ourselves, Dr. Townshend enriches us with an awareness of our part in the plan of our creator. Thus, he renews our self—respect and presents us with a sound idea of the part Christianity plays in the drama of creation.
Dr. Harry Stack Sullivan says in his Conceptions of Modern Psychiatry*, “If there is a valid and real attitude toward the self, that attitude will manifest as valid and real toward others.” So, sure of our place in the Play of Life, we are freed of our fearbound prejudices, and are willing to admit the right of all humanity to their place in the sun. '
Dr. Townshend gives us back
’Peychiatry: Vol. 3, No. 1, Feb. 1940.
our lost pride and interest in our religious past. He dissipates our fear of the present winter of wide-spread irreligion by introducing us to the springtime of the Faith of Bahá’u’lláh, the prophet of today, and proves this new revelation to be the fruition of the manifold prophecies in the Old and New Testament.
The Christian of today feels bewildered, frustrated and in despair when he looks at the problems facing the world of humanity, bcause he has been divorced from the strength of his past, and has no hope in his future.
Dr. Townshend reveals in clear outlines the vision and power of the faithful ones of old, who for all their apparent unimportance in the eyes of their fellowmen, went forth and began to build a new and greater civilization amidst the ruins of the decaying society into which they had been born.
He shows us how space and time have separated these spring. times of religious renewal. We have lost our past and our knowledge that the drama of revelation is played all over again every once in a while in human history. We think that we are increasingly alone in our religious belief. Our life values have become narrow and sectional. Seemingly alone, we feel weak and enervated, unable to cross
371’ ‘ ' » WORLD ORDER
the chasm that separates us from
the courage of the comrades of the Christ.
Bahá’u’lláh has said in His Words of W isdom, “True loss is for him whose days have been spent in utter ignorance of his self.” Somehow in the reading of Dr. Townshend’s books we find ourselves. We learn to respect our religious roots. We gain a fellow feeling for the disciples and faithful ones who circled around the-Prophet in’whatsoever age He appeared.” We share the warm glow of love and faith which animated them. In every age of revelation of spiritual truth through a Prophet of God there are those who precede the rest of mankind in embracing the light of the new day. We learn to recognize the pattern of their service in the drama sur rounding the harbinger of each new spiritual springtime in the ever-evolving growth of human society.
Through these books the sea of mystery that surrounds om: religious knowledge is spanned as by a soaring plane. Space'and time and accidents of geography, that in the past have separated the peoples of the world, fall into perspective, and we gain a composite picture of our common religious heritage; a sense of re-' ligious ‘ oneness emerges.
Then from the depths of our former loneliness well the words, “You and I share a common past.” United, we can go forward with all the peoples and races of the world and lay the foundation for the Golden Age of the Bahá” 1 Era.
FAITH PHILIP AMALFI MARANGELLA
Although I see a sad world, crumbling in decay,
My inner vision clirigs to that resplendent Day Decreed by God. From heaven’s source the shafts of light Shall pierce the awesome darkness of this man-made night,
And dawn shall bring to view, upreared by Iordly grace,
The temples of life’s beauty in a nobler race.
[Page 373]Bahá’íActivity. in America
1912-1921 ‘
MARIAM HANEY
‘ BDU’L-BAHA left America
‘ on December 5, 1912, when He had finished His great work of pouring out both spiritual and material bounties as He traveled from coast to coast for, as He Himself had said: “Religion is an attitude toward God reflected in life.” Countless were His generous deeds. '
But He Himself took nothing from this country. He refused to accept any money for Himself or for the Bahá’í Faith. The expense of His journey to this country was refused. He instructed that the offering be given to the poor. The American Bahá’ís wanted to give Him gifts of various kinds and to send gifts with Him, but He graciously refused everything, for He was interested in no material thing of any kind.
A few days before ‘Abdu’l-Bahá left America, a Bahá’í friend said to Him: “What we expected in connection with your visit to America has not happened and what we did not expect to happen has indeed come to pass. We expected an attitude of hostility toward you by the clergy and theologians. Instead of this they have welcomed you in the spirit of fairness and sin cerity. We did not expect the churches and religious societies would open their doors, but they have done so and most of your important public addresses have been delivered from pulpits of various denominations.” ‘Abduil-Bahá replied: “According .to the record of three Gospels, His Holiness Jesus Christ went into 'the Temple of J erusalem, rebuked the Jews for
the degeneracy of their worship into materialistic forms and delivered the message of Divine glad-tidings. For nineteen hundred years this has been pointed out by Christians as a most wonderful event—that His Holiness without opposition from the Jews was permitted to enter their most sacred place of worship and proclaim the Word of God. Consider what had happened in this century. During the past year We have been welcomed in churches and pulpits of Europe and America by different denominations, upraising the divine standard of
unity, summoning mankind to the .
glad-tidings of the Most Great Peace, proclaiming the reality of the Kingdom of Abhá. And this has been accomplished not only without opposition but by invita 373
374
tion, and in a spirit of the utmost love and fragrance. Consider therefore the wonderful influence and importance of this in the future.”
‘Abdu’l-Bahá said of His experience in America: “The American people have a real love for advancement. They are not content to stand still. They are most energetic and progressive. When you see a tree growing and developing be hopeful of its outcome. It will blossom and bear .fruit eventually. If you see dry wood or old trees there is no hope whatever of fruitage.”
On His return to Palestine ‘Abdu’l-Bahá continued to live, as at all times, a completely holy life, always full of activities, always encouraging, guiding, ministering to the needs of all.
Then came World War I with all its sorrows and tragedies when the greed of possession manifested itself as a definite thing among nations as among human beings.
- Here reference must be made to the prophecies about this war publicly pronounced many times by ‘Abdu’l-Bahá while He was in this country:
“Today the European continent is like an arsenal. It is a Storehouse of explosives, ready for just a spark, and one spark "could set aflame the whole of Europe, particularly at this time when the Balkan question is he WORLD ORDER
fore the world.”
On the eve of the great conflict, He said: “A general melee of the civilized nations is in sight. A tremendous conflict is at hand. The world is at the threshold of a most tragic struggle. . . Vast armies—millions of men—are being mobilized and stationed at their frontiers. They are being prepared for the fearful contest. The slightest friction will bring them into a terrific crash, and there will be a conflagration, the like of which is not recorded in the past history of mankind.”
When the war finally came, outward' communication with ‘Abdu’l-Bahá was almost completely cut 011.
This period of teaching the Cause in America was stimulated through study of the Revealed Word.
A teaching activity of the greatest importance, during this period, was the International Bahá’í Congress and Bahá’í Convention held in San Francisco, April 19-25, 1915, at the time of the Panama-Pacific International Exposition. The Bahá’í Congress was held on April 24, 1915, as a part of the program of the exposition. At the reception given to the Bahá’í Congress, Mr. John A. Britton, president and director of the exposition, officially wel comed the Bahá’ís on behalf of the Directorate of the Exposition
[Page 375]BAHA’I' ACTIVITY
in a never to be forgotten address of some length, presenting to them at the same time-a bronze medallion with a fitting Bahá’í inscription. In closing his address Mr. Britton said: “And, let me say to you in all honesty and candor of mind, that in the many times I have, in my official capacity, given to those who have come here, recognition of our appreciation of their participation in our affairs, none has afforded me the extreme pleasure I am afforded today by the privilege of giving this to you who represent so much to humanity.”
The President of the Bahá’í Congress, Dr. F. W. D’Evelyn, accepted the bronze medallion on behalf of the Bahá’ís.
The Bahá’í Convention held at this same time, with sessions every day and night during the period, was a most fruitful activity. Both the Congress and Convention were international in scope and demonstrated how the leaven of the Bahá’í Faith welds the different races and religions in a bond of oneness. World War I, in progress at that time, showed how the world was suffering from many maladies and was in need of the Heavenly Remedy.
During 1916 and 1917, while outward communication with the Holy Land was still cut oil, ‘Abdu’l-Bahá living quietly in the seclusion of His home in Pal 375
estine, revealed what ‘are called the Teaching T ablets, which reached this country some time later. They have now been printed under the title America’s S piritual Mission. In these Tablets ‘Abdu’l-Bahá gave very specific instructions to His followers, not only about spreading the Bahá’í Message in the United States and Canada, but in every area of the world.
During the war period ‘Abdu’l-Bahá wrote countless inspiring tablets (letters) to the Bahá’ís and others which were sent forth as soon as communication was reopened. These instructions further stimulated the followers of the Faith, and activities increased everywhere, especially in America. The Bahá’ís were intense not only in teaching the Faith, but on the work connected with the Bahá’í House of Worship to be built on the piece of land which the American Bahá’ís had acquired in Wilmette, Illinois.
Among the letters ‘Abdu’l-Bahá wrote to His friends outside of the Faith, was one to Mr. Andrew Carnegie. ‘Abdu’l-Bahá addressed him in this way: “O thou illustrious soul! O thou great pillar of the palace of universal peace!” Coming from "Abdu’l-Bahá these were not idle words fulsome in their implications, but recognition of the services of Mr,
376 WORLD ORDER
Carnegie along the lines of peace. In' this letter to him, ‘Abdu’l. Bahá repeated His prophecy concerning World War I, and emphasized the requirements for a lasting peace. '
Another letter of importance was one written by ‘Abdu’l-Bahá to_Honorable William Sulzer, former Governor of New York, in which letter among other things ‘Abdu’l-Bahá wrote: “Your epistIe concerning the League of Nations has been received and read with great joy. I am hopeful that the members of the League of Nations, especially President Woodrow Wilson, the well-wisher of the world, shall be confirmed in this, that'in accordance with the Teachings of Bahá’u’lláh there shall soon be established a Great Tribunal the members of which shall be composed of the best men and women from all the governments of the earth. This Great Tribunal must be the guarantor of universal peace.”
To the Bahá’ís in London, ‘Abdu’l-Bahá wrote a letter during this particular time in which He referred to the text of a tablet He had revealed some months before and which was widely spread. He closed the text with these Words: “Thou didst complain of the decline of trade. This year calamities, unfortunate decline and corruption have encompassed the world. Now the
proof is apparent to all. ‘Abdu’l-Bahá in churches. . .and meetings in most of 'the cities of Europe and America loudly proclaimed the Cause of His Holiness Bahá’u’lláh and called (people) to the Kingdom of Ahhé. And He (‘Abdu’l-Bahá) brought forth luminous proofs and stated clear conclusions and manifest arguments. There remained no excuse for any soul whatsoever, because most of the talks were published in newspapers and spread in the world. Notwithstanding this, still the people are captives in the sleep of negligence and are prisoners of nature and inattentive to Reality. Still the people desire material luxury to such a degree that . . . the trumpet of Israfil summoning mankind to resurrection, does not awaken them. Of course this negligence, unthankfulness and unmindfulness are the causes of regret, distress, war and dispute and produce devastation and misfortune. If the people of the world do not turn to the Greatest Name (Bahá’u’lláh) great misery will follow."
‘Abdu’l-Bahá expressed a similar thought in these words after His return to the Holy Land: “We crossed oceans and seas and knocked at the door of Europe and America, warning them of the great calamity, but they were in such deep slumber they could not be awakened.”
Bahá’í ACTIVITY
The .d i v i n e character of ‘Abdu’l-Bahá’s life and teachings was not appreciated or realized by the masses of people. Was this due to selfishness, incapacity,
slothfulness and preoccupation?
Let each one answer the question for himself. The Bahá’í laws are not rules and regulations forced upon humanity from its own level, but the Word and Will of God, that Word which carries with it Perfection in all things. ‘Abdu’l-Bahá said: “The Revelation of Bahá’u’lláh is not mere history; it is the Voice and Will of God. . .Peter perceived Christ when thousands of Jews saw Him not. Peter reached that station at once. This knowledge is the glance from the eye of God. It is more precious than all the wealth of the world.” He also said that the people “did not wake up by the Voice of Christ nor did they gain consciousness. Now again the same is the case in the Manifes tation of Bahá’u’lláh.” ‘Abdu’l-Bahá was once asked: “What shall I say to those who state that they are satisfied with Christianity and do not need this present Manifestation?” He answered: “Let them alone. What would they do if a former king had reigned and a new king was new seated upon the throne? They must acknowledge the new king or they are not true subjects of the Kingdom. Last year there was
,377
a springtime. Can aman say, *1 .do not need a new springtime this year, the old springtime is enough for me?’ No, the new spring must come to fill the earth with beauty and brightness.”
Another teaching activity of the utmost importance during the last months of this period (19121921), was the organization of the first Amity Convention for harmony between the races, especially the colored and white Americans. This Inter-racial Convention held in Washington, D. C. covered a period of three days, March 19, 20, 21, 1921, with sessions morning and evening. The program records the fact that government officials and other distinguished individuals contributed their efforts toward the success of this outstanding Bahá’í teaching activity. Among these might be mentioned Honorable Moses B. Clapp, former U. S. Senator from Minnesota; Honorable Theodore Burton, U. S. Senator from Ohio; Honorable Martin B. Madden, former Representative in Congress from Illinois; Mr. Alfred Martin, President of the Ethical Culture Society of New York; Mrs. Coralie Franklin Cook, member of the Board of Education, Washington, D.C., Rev. Dr. Jason Noble Pierce, and many others. There was a Bahá’í speaker and Bahá’í chairman for each session.
[Page 378]378
' This Convention was planned by Mrs. Agnes Parsons who acted upon the instructions from ‘Abdu’l-Bahá. It attracted one of the largest groups ever gathered together under Bahá’í auspices up to that time. The happiness created by this Convention was heavenly, and no one in attendance, it is certain, could ever forget the spiritual forces operating at every session. ‘Abdu’l-Bahá had said of it: “Never since the beginning of time has one more important been held.” This one was called the Mother Convention, and from it many other Bahá’í Amity Conventions for interracial harmony have been born down through the years. It was a teaching activity which brought the greatest happiness to the heart of ‘Abdu’l-Bahá, for He has (and we repeat) emphasized the fundamental need for racial harmony and good will by His Words and deeds, and indicated what would happen if unity were not established.
Step by step the world has
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been sweeping on toward the fulfillment of the magnificent and stupendous aims of the Bahá’í Faith, and one day in the not too distant future it will be evident that the bestowals of God are endless and that “Bahá’u’lláh’s teachings are the health of the world.” Abundant are the evidences that the Bahá’í Revelation was born of God, that it is the latest and greatest Manifestation of God’s omniscience, and that “unsupported by any of the advantages which talent, rank and riches can confer”, its devotees have pressed forward with loyalty and devotion spreading faithfully the great Cod-Message of this New Age through the care of ‘Abdu’l-Bahá Who said, “these seeds which are scattered here and there are spreading strong roots in the bosom of the earth and these will develop and grow until many harvests are gathered.”
Number nine in a series of notation- on Bahá’í activity in North America from 1893 to 1921.
The world of humanity cannot advance through mere physical powers and intellectual attainments; nay, rather, the Holy Spirit is essential. The divine Father must assist the human world to attain maturity. The body of man is in need of physical and mental energy but his spirit requires the life and fortification of the Holy Spirit. Without its protection and quickening
the human world would be extinguished.
—‘ABDU’L-BAHA
HE words of ‘Abdu’l-Bahá which
make up the opening pages of this issue were spoken by Him at the Hotel Victoria in Boston, July 23, 1912. They are taken from the book entitled The Promulgation of Universal Peace which is the collection of the addresses given by ‘Abdu’l-Bahá in the United States and Canada in the course of His tour throughout the two countries in 1912. After forty years of imprisonment in ‘Akká Palestine, ‘Abdu’l-Bahá was released in 1908. In the fall of 1910 He began three years of travel. O‘f ‘Abdu’l-Bahá and the imortance of His travel Shoghi Effendi has written in God Passes By as follows
“‘Abdu’l-Bahá was at this time broken in health. He suffered from several maladies brought on by the strains and strwses of a tragic life spent almdst wholly in exile and imprisonment. He was on the threshold of three score years and ten. Yet as soon as He was released from His forty year long captivity, as soon as He had laid the Báb’s body in a safe and permanent resting place,
. . He arose with sublime courage, confidence and resolution to consecrate what little strength remained to Him, in the evening of His life, to a service of such heroic proportions that no parallel to it is to be found in the annals of the first Bahá’í century.
“Indeed His three years travel, first to Egypt, then to Europe and later to America, mark, if we would correctly appraise their historic importance, a turning point of the ut WITH OUR READERS
most significance in the history of the century. . . . He Who, in His own words, had entered prison as a youth and left it an old man, Who never in His life had faced a public audience, had attended no school, had never moved in Western circles, and was unfamiliar with them customs and language, had risen not only to proclaim from pulpit and platform, in some of the chief capitals of Europe and in the leading cities of the North American continent, the distinctive verities enshrined in His Father’s Faith, but to demonstrate as well the Divine origin of the Prophets gone before Him, and to
disclose the nature of the tie binding them to that Faith.”
Robert Reid sends his contribution “The New Age” from Australia. With it came a short letter with a bit of personal news which makes us feel closer to him and our Australian friends. The letter is dated Wollongong, New South Wales, and he says: “We are a very young group in Wollongong for my wife and I are the only believers, but we are gradually making the principles of the Faith known and hope to have some additions to our group in the near future.” A second letter tells of the Reids’ having taken up residence in Melbourne, :1 city of 1,100,000.
“Poverty Will Be Removed” is I talk given by Martha Root, probably more than once in her extensive travels around the world. It was sent
to World Order by Katharine D.
379
[Page 380]380
MacPhee. Of Martha Root ‘Abdu’l-Bahá wrote, “Thou art really 3 herald of the Kingdom and a harbinger of the Covenant and doest self-sacrifice. Thou showest kindness to all nations; thou art sowing a seed that shall in the long run give rise to thousands of harvests; thou 'art planting a tree that shall till eternity put forth leaves, blossoms and fruits, and whose shadow shall day by day grow in magnitude.” The last twenty years of her life were spent in traveling throughout the world giving the Message of Bahá’u’lláh. At her passing Shoghi Effendi wrote, “Posterity will establish her as foremost Hand which ‘Abdu’l-Bahá’s will has raised up in first Bahá’í century.”
With the manuscript “The Army Does Something to a Man,” sent by John H. Stroessler was this little note: “One of the brightest spots in the month is the arrival of W orld Order. I have just finished the August and September numbers with great pleasure. I couldn’t help noticing your plea for more manuscripts, so I am submitting the enclosed one. While it doesn’t merit a place in your magazine, it will at least afford you with more material from which to make your choice.” [We can always use well written pieces of this human interest type.——Editors’ note]
He adds that he will soon be out of the army and will be in Seattle.
‘Mary Marlowe’s poem “Spiritual Springtime” was written for NawRfiz and read at the Boston-Brookline gathering Naw-Rúz, 1945 _( 102 Bahá’í Era). In our recent January number was her prose piece “Fruit in Abundance”.- Mrs. Marlowe’s home is in Portsmouth, New Hampshire. . ~ . - , .
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This month’s editorial, “The Call to Greatness,” is by William Kenneth
"Christian, whose name is familiar to
readers of W arld Order. Mr. Christian, as announced in this department in our January issue, has recently been appointed by the National Spiritual Assembly to the Editorial Committee of W orld Order.
Arthur Dahl, Jr., contributes a review of the book One Nation. In our December, 1945, issue he contributed a review of an article by John Dewey entitled Challenge to Liberal Thought. It is through revieWS such as thwe that Bahá’ís who do not find the time and opportunity for such wide reading may be kept in touch with the best thought of those who are outside the Bahá’í Faith and yet have similar aims along some phase of our Faith. And some of us may be guided to read some of the books reviewed in these pages. Mr. Dahl’s home is in Palo Alto. He is chairman of the Ceyserville Bahá’í School committee.
For over a year we have been publishing from time to time appreciative reviews of Bahá’í books. “The Christian Heritage” is another in this Bahá’í literature series. In this review Phyllis Hall makes us feel how invaluable are these two books by Dr. Geo. Townshend, one of the few among Christian clergymen whose eyes are open to the true meaning of the New Day. Miss Hall has previously contributed an article in our April, 1945, issue about the Springfield Plan entitled “A New Attitude in Education”. Miss Hall’s work is with' somewhat defective children in the Detroit schools. She writes that if anyone has an abacus that she would like to donate,- it
[Page 381]WITH OUR READERS
would help her in teaching these
children to count. Miss Hall’s address is 2387 Woodstock Drive, Detroit 3, Michigan.
With this issue we bring to a close the series of notations by Mariam Haney covering some of the teaching events of the Faith in America during the years 1893- 1921. The first 111 the series was in the February number of 1945. Mrs. Haney’ 5 home 15 in Washington, D. ,C‘,
Shortly after the review by William Kenneth Christian of Emeric Sala’s book, This Earth One Country, was in type for our February issue, air mail from Eng land brought us a review of the same book by Marion Holley Hofman. Mr. Sala’s book seems so important just now in its practical world approach to the Bahá” 1 Faith that we would like to print this second review. Also contributions from other lands help tie tog ether more firmly members of our Fgaith 1n different countries. Also contributions from Marion Holley Hofman are always welcomed by World Order and we hope she will find time to send us others soon. Mrs. Hofmans home is now in Northam pton, Eng land and was for‘ merly in California. The introductory paragraphs of Mrs. Hofman’s review follow:
“Emeric Sala’s book, This Earth One Country, reaches England on the eve of the convening of the General
Assembly of the United Nations (Januarle, 1946). Although writ ten apparently before the Sagn Fran. cisco Conference, the book could not be more timely. All the World riow knows that the institutions embodied in the United Nations Charter are far from adequate to meet the threat
i
381
of atomic war. But what does the
future require?
“One wishes, at this very juncture, that repraentafives of governments and, indeed, the people of all nations could become familiar with Mr. Sala’s lucid and convincing theme: The only foundation of peace, and of that justice and economic welfare for which the hearts of men now yearn, is the establishment of a true supranational community, a federation of the members of the human race. And the achievement of that mighty federation waits on the application of the spiritual and social
principles which constitute the Revelation of Bahá’u’lláh.”
And this brief paragraph seems
especially important for Baha 1s: “ . Bahá’ís the world around find themselves confronted with an urgent but staggering task: how to bring vividly and convincingly to the attention of masses of men the Divine Program which they alone recognize and support. And it is for this task that Emeric Sala has provided yet another invaluable tool.”
The review closes with these words Which we heartily endorse: “Our thanks go to Mr. Sala, who has made available a real and efiective instrument for all those whovwould understand the principles and practice which characterize the world community of Bahá’u’lláh.”
Our readers will recall that we printed a condensation of Mr. 5313’:
chapter on Islém in our February and March issues, 1945. .' l f
The index for volume eleven come pletes this issue. Out April number will begin volume twelve.
-—THE Ennoits
[Page 382]INDEX
WORLD ORDER
Volume Eleven, April, 1945 to March, 1946
TITLES
‘Abdu’l-Bahá’: The Tablets 0!, Book Review, by H. Emogene Hoagg, 87; Visit to America. by Mariam Haney, 215: The Divine Exemplar, by Mariam Haney, 280; in America, by Mariam Haney, 311
“Advent of Divine Justice". Index to, by William Kenneth Christian, 282
Age. The New, by Robert Reid, 355
‘Akkei, Pilgrimage to, 89
Army, In the. by Benjamin Kaufman, 333; The, Does Something to a Man, by John H. Stroessler, 362
Atomic Age, The Challenge of the, by AIthur Dab]. 330
Atomic Power,“Greater Than, Editorial, by Bertha Hyde Kirkpatrick, 207
Bahá’í: Essential Teachings, by Horace Holley, 1; Youth in Persia, by Rustam Paymén, 83; First American: Thornton Chase, by Carl Shefiler, 152; Faith, Early Growth of the, by Mariam Haney, 186; The Faith in America to 1912, by A1bert R Windust, 246; World Faith, Book Review, by Eleanor Sweney Hutchens, 344: Poem, by Ruth Foster Froemming, 346; Activity in America, 1912-1921, 373
Bahá’u’lláh: The World Physician, by
‘ Mabel Hyde Paine, 193; Poem, by Philip Amalfi Marangella, 204-; The World Order of, Book Review. by Marion Holley, 209 '
Bahá’u’lláh's Tablet to the Pope, 129
Black Boy. Book Review, by Arthur Dahl, 309
Child, Training the, by Olga Finke, 115
G'xrietian Heritage, The, Book Review, by Phyllis Hall, 370
Chzxgxifians, Awake! by Marguerite True.
Costa Rica, the Beautiful, by Gayle Woolaon, 166
Day, God’s New, Poem, by Edwinna Powell 'Clifl'ord, 82
Dispensatlon. A New, Editorial, by Horace Holley. 301
Early Teacher, An, by Eleanor Crane Carter. .339 _ .
382
Ecggmica, The Basin of, by ‘Abdu'l-Blbi,
Education: A New Attitude in, by Phyllis Hall, 12; Spiritual, Editorial; by Gertrude K. Kenning, 113
Faith, One. Worship, in, Editorial. by Bertha Hyde Kirkpatrick, 335; Poem. by Philip Amnlfi Marangella, 372
Fruit in Abundance, by Mary Marlowe, 299
God: Joined by, by George Townshend. 109; The Gift of, by Thornton Chase. 147; The Disy of, words of Bahá’u’lláh. 264, 316
“God Passes By", Study Outline for, by Horace Holley, 123
Greatness, The Call to, Editorial. by William Kenneth Christian, 366
Guardianship and the Administrative Or. der, The, Study Outline. by Paul E. Haney, 347
Language, Progress Toward an International. by Arthur Dahl, 182
Law, Enforcement of the Spiritual, Editorial, by Horace Holley, 80
“Let Deeds. Not Words Be Your Adorning", by Mary McClennen Marlow, 23
Liberal Thought, Challenge to, Book Review, by Anhut Dahl, 276
Lord Christ, The Mission of the, by George Townshend, 139
love, The Time for, Has Come. Poem. by Angela Morgan, 278
Mirror and the Dust, The. Poem, by Wil. liam M. Sears, 300
N ast6ign, One, Book Review, by Arthur Duh].
Optimism, The Basin 0!, Editorial, by Carreta Busey, 271
Orient, Deep Shadows in the, by Dunn Brown, 243
Palestine, Editorial, by Gertrude K. Henning, 241
Path to the Kingdom, The. by 'Abdu'l‘ Bahá, 132
H. A
Peace: Getting Ready for the, by Overstxeet, 44; Mankind Can Establish.
[Page 383]INDEX 383
by G. k Shook. 65: The. in San Francisco, by Muzieb Gail, 97; He Brought. Book Review. by William Kenneth Christian, 119; World. The Assurance of. I. The Evolution of Peace, by Horace
Holley, 225: 2. The Nations Build the Lesser Peace, by George Orr Latimer, 228; 3. The Most Crest Peace, by Dorothy Baker, 232
Pioneer: Joumey-Paraguay, by Virginia Orbison, 72; Period, The American, by
Mariam Haney, 92: Journey: Bolivia, by Virginia Orbison, 266.
Poverty Will Be Removed, by Martha L. R001, 358
Prayer, Poem, by Silvie Margolia, 240
Race Relations, References on, by Esther Popel Shaw, 219
Religion: and the Schools, Editorial, by Garreta Busey, 145; Unite the Nations, Can Your? by Mary Marlowe, 205; 1: One, Poem. by William M. Sears. 221; and Science, by Otto Zmeskal, 303
Renaissance, A Spiritual, by G. A. Shook, 257
Rhythm, A New, Editorial, by Garreta Busey, 16 “Ring Out the Old, Ring in the New”, by Ruhl’yyfh Kham'nn, 33
Service Man to Another, From One, by Dunn Brown, 273
Song of Tomorrow, Poem, by Nell Grifith Wilson, 308
Sons, For My. by Evelyn V. Loveday, 158
Spiritual Housecleaning. by Marguerite True. 29
Spiritual Springtime, The, Poem, by Mary Marlowe. 364
Teaching: by the Early American Believers, by Mariam Haney, 24; Activity. Early, by Mariam Haney. 60
“The Door of Thy Cate”, Poem, by Janet R. Lindstrom, 218
”The Most Important Matter Is to Found a Temple”, by Mrs. Corrine True, 52
“Then Tell Me”, Poem, by Elsie Paterson Cranmer, 343
This Earth One Country, Book Review, by William Kenneth Christian, 337
Times, Signs of the, by Annmarie Xunz Honnold, 77
Truth, Search for. Editorial, by Bertha
. Hyde Kirkpatrick. 56
Two Roads We Face, by William Kenneth Christian, 289
Vision, Poem, by Clara E. Hill, 28
With Our Readers, by Bertha Hyde Kirkpatrick, 31, 63, 94, 127, 159, 189, 222. 254, 286, 318, 350, 379
World Order Is the Goal, by Horace H01ley, 321
World: The Power to Unify the, by Seymour Weinberg, 18; Preparing for I Postwar by Ali M. Yazdi 56; Building a United, by Margaret Kunz Rube, 161; Undertakings, Editorial, hy Horace Holley, 180; Without Nations, The, Book Review, by Bertha Hyde Kirkpatrick. 184; Citizens. by Marguerite True, 261
Youth: in Persia, Bahá’í, by Rustam Paymin, 83; Character and, Today. by Charlotte P. Timm, 103: Heritage to, by Eva Flack McAllister, 212
AUTHORS
‘Abdu’l-Bahá: The Path to the Kingdom. 132; The Basis of Economics, 353
Bahá’u’lláh: Tablet to the Pope, 129; The Day of God, 264, 316
Baker, Dorothy, The Most Great Peace. 232
Brown, Dunn: Deep Shadows in the Orient, 24-3; From One Service Man to Another, 273
Busey, Garretn: A New Rhythm, 16; Religion and the Schools, 145; The Basis of Optimism, 271
Carter, Eleanor Crane, An Early Teacher, 339
Chase, Thornton, The Gift of God, 147
Christian, William Kenneth: He Brought Peace 119; Index to “Advent of Divine Justice", 282; Two Roads We Face, 289: This Earth One Country, 337; The Call to Greatness, 366
Clifiord, Edwinna Powell God's New Day, Poem, 82
Cranmer, Elsie Paterson, “Then Tell Me”, Poem, 343
Dahl, Arthur: Progress toward an Intenstional Language, 182; Challenge to Liberal Thought, 276; Black Boy, 309; The Challenge of the Atomic Age. 330; One Nation, 368
Finke, Olga, Training the Child. 115
Froemming, Ruth Foster, Bnhi’l', Poem, 346 , .
[Page 384]384
Gail, Munich. The Peace. 'in San Francisco, 97 - '
Hall, Phyllis: A New Attitude in Education, 12; The Christian Heritage, 370
Haney, Madam: Teaching by the Early
American Believers, 24; Early Teaching Activity, 60; The American Pioneer Period, 92: Early Growth of the 38111“ Faith, 186; ‘Abdu’l-Bahá’s Visit to America, 215; ‘Abdu’l-Bahá, the Divine Exemplar, 280; ‘Abdu’l-Bahá in America, 311: Bahá’í Activity in America, 1912-1921. 373
Haney. Paul 1‘1, The Guardianship end the Administrative Order, Study Outline, 347
Kenning, Gertrude K.: Spiritual Educa. tion, 113; Palestine, 241
Hill. Clara E., Vision, Poem, 28
Hoags. H. Emogene. The Tablets of
‘Abdu’l-Bahá’, 87
Holley, Horace: Essential Bahá’í Teachings, 1; Enforcement of the Spiritual Law, 80; Study Outline for “God Passes By”, 123; World Undertakings, 180; The Evolution of Peace, 25; A New Dispengeétlion, 301; World Order In the. Goal.
Holley, Marion, Bahá’u’lláh, 209
Honnold, Annemarie Kunz, Signs of the‘ Times. 77
Hutchens, Eleanor Sweney, Bahá’í World Faith, 344
Kaufman, Benjamin, In the Army, 33
Kirkpatrick, Bertha Hyde: The Search for Truth, 54; The World Without Nations, 184; Greater Than Atomic Power, 207; Worship in One Faith, 335; With Our
Readers, 31, 63, 94, 127, '159, 189, 222, 254, 286, 318, 350, 379
Latimer, George On, The Nations Build the Lesser Peace, 228
Lindstrom. Janet 11., “The Door of Thy Gate", Poem, 218
Loveday, Evelyn V., For My Sons, 158
Marangella, Philip Amalfi: Bahá’u’lláh, Poem, 204; Faith, Poem, 372
Margolis, Silvia, Prayer, Poem. 240
Marlowe, Mary McClennen: “Let Deeds,
Not Words Be Your Adoming”. 23; Can Your Religion Unite the Nations? 205;
The World Order of
WORLD ORDER
Fruit in Abundance, 299;- In Spifltud Springtime, Poem, 364 .
Morgan, Angela, The Time for Love Has Come, Poem, 278
McAllister, Eva Flack, Heritage to Youth. 212
Orbison, Virginia: Pioneer Joumey-Pareguay, 72; Pioneer Journey: Bolivia, 266
Overstrcet, H. A., Getting Ready for the Peace, 44
Paine, Mabel Hyde, Bahá’u’lláh, the World Physician, 193
Paymén. Rustam, Bahá’í Youth in Penis, 83
Reid, Robert, The New Age, 355
Root, Martha L., Poverty Will Be Removed, 358
Ruhe, Margaret Kunz, Building a United World, 161
Ruhiyyx'h Khánum, “Ring Out the 01d, Ring in the New’, 33
Sears, William M.: Religion Is One, Poem, 221; The Mirror and the Dust, Poem, 300
Shaw, Esther Popel, References on Race Relations, 219
Shefl'ler, Carl, Thornton Chase: American Bahá’í, 152
Shook, G. A.: Mankind Can Establish Peace, 65; A Spiritual Renaissance, 257
Stroessler, John 11., The Army Does Something to a Man,-362
Timm, Charlotte P., Character and Youth Today, 103 ~ '
Townshend, George: Joined by God, 109; The Mission of the Lord Christ, 139 ,
True, Mrs. Corinne, “The Most Important Matter Is to Found a Temple”, 52
True, Marguerite: Spiritual Houeeeleening, 29; Christians, Awake! 201; World Citizens, 261
Weinberg, Seymour, The Power to Unify the World, 18
Wilson, Nell Griffith, Song of Tomorrow, Poem, 308
Windust, Albert R., The Bahá’í Faith in America to 1912, 246
Woolson, Gayle, Costa Rica, the Beautiful, 166 '
Yazdi, Ali M., Preparing for a Poet-War World, 56
Zmeskal, Otto, Religion and Science, 303
First
Bahá’í Literature
Glcanings from the Writings of Bahá’u’lláh‘, selected and translated by Sho‘ghi Effendi. The Bahá’í teachings on the nature of religion, the soul, the basis of civilization and the oneness of mankind. Bound in fabrikoid.
360 pages. $2.00.
The Kitdb-i-Iqán, translated by Shoghi Effendi. This work (The Book of Certitude) unifies and coordinates the revealed Religions of the past, .
demonstrating their oneness in fulfillment of the purposes of Revelation. Bound in cloth. 262 pages. $2.50.
Prayers and Meditations by Bahá’u’lláh, selected and translated by Shoghi Effendi. The supreme expression of devotion to God; a spiritual flame
which enkindles the heart and illumines the mind. 348 pages. Bound in fabrikoid. $2.00.
Bahá’í Prayers, a selection of Prayers revealed by Bahá’u’lláh, the Báb and ‘Abdu’l-Bahá, each Prayer translated by Shoghi Effendi. 72 pages. Bound in fnbrikoid, $0.75. Paper cover, 30.35.
Same Answered Questions. ‘Abdu’l-Bahá’s explanation of questions concerning the relation of man to God, the nature of the Manifestation,
human capacities, fulfillment of prophecy, etc. Bound in cloth. 350 pages. $1.50. ‘
The Promulgation of Universal Peace. In this collection of His American talks, ‘Abdu’l-Bahá laid the basis for a firm understanding of the attitudes,
principles and Spiritual IaWS which enter into the establishment of true Peace. 492 pages. Bound in cloth. $2.50.
The World Order of Bahá’u’lláh, by Shoghi Effendi. On the nature of the new social pattern revealed by Bahá’u’lláh for the attainment of divine justice in civilization. Bound in fabrikoid. 234 pages. $1.50.
God Passes By, by Shoghi Effendi. The authoritative documented historical survey of the Bahá’í Faith through the four periods of its first century: The Ministry of the Bath, the Ministry of Bahá’u’lláh, the Ministry of ‘Abdu’l-Bahá, and the Inception of the Formative Age (19211944). In these pages the world’s supreme spiritual drama unfolds. niii plus 412 pages. Bound in fabrikoid. $2.50.
Bahá’í PUBLISHING COMMITTEE 110 Linden Avenue, Wilmette, Illinois
[Page 386]THE Bahá’í FAITH
Recognizes the unity of God and His Prophets,
Upholds the principle of an unfettered search after truth,
Condemns all forms of superstition and prejudice, ,
Teaches that the fundamental purpose of religion is to promote concord and harmony, that it must go hand in hand with science, and that it constitutes the sole and ultimate basis of a peaceful, an ordered and progressive society, . . .
Inculcates the principle of equal opportunity, rights and privileges for both sexes,
Advocates compulsory education,
Abolishes extremes of poverty find wealth,
Exalts work performed in the spirit of service to the rank of worship,
Recommends the adoption of an auxiliary international language, . . .
Provides the necessary agenciu for the establishment and safeguarding of a permanent and universal peace.
—SHOGHI EFFENDI.
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