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WORLD _ ORDER
ocmsili. 1945
Bahá’u’lláh, The World Physician — Mabel Hyde Paine
Christians, Awake! — Marguerite True
Bahá’u’lláh, Poem — Philip Amalfi Marangella
Can Your Religion Unite the Nations? — Mary Marlowe
Greater Than Atomic Power, Editorial — Bertha Hyde Kirkpatrick
The World Order of Bahá’u’lláh, Book Review — Marion Holley
Heritage to Youth — Eva Flack McAllister
‘Abdu’l-Bahá’s Visit to America — Mariam Haney
"The Door of Thy Gate", Poem — Janet R. Lindstrom
References on Race Relations — Esther Popel Shaw
Religion Is One, Poem — William M. Sears
With Our Readers
15c
THE BAHA’I’ MAGAZINE
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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 of 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 Maga . zine and World Unity, which'had been founded October, 1927. The
’5;
present number represents Volume XXXVI of the continuous Bahax 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: Garreta Busey, Gertrude K. Henning, Horace Holley, Bertha Hyde Kirkpatrick.
Editorial Office Mrs. Gertrude K. Henning, Secretary 69 ABBOTSFORD ROAD, WINNE‘I’KA, ILL.
Publication Office . 110 LINDEN AVENUE, WILMisTI'E, ILL.
C. R. Wood, Business Manager Printed in U.S.A.
OCTOBER, 1945, VOLUME XI, NUMBER 7
_ SUBSCRIPTIONS: $1.50 per year, for United States, its territories and posses sions; for Canada, Cuba, Mexico, Central and South America. Single copies, 150. Foreign subscriptions, $1.75. Make checks and money orders payable to World Order Magazine, 110 Linden Avenue, Wilmette, Illinois. Entered as second class matter April 1, 1940, at the post office at Wilmette, 111., under the Act of March 3, 1879. Contents copyrighted 194-5 by Bahá’í Publishing Committee. Title registered at U. S. Patent Office.
CHANGE OF ADDRESS SHOULD BE REPORTED ONE MONTH IN ADVANCE
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WOBLB 0BDEB
The Bahá’í Magazine
VOLUME XI
OCTOBER, 1945
NUMBER 7
Bahá’u’lláh, the World Physician
MABEL HYDE PAINE
HEN Christ came back to
Nazareth, Which was, we remember, His home town, He entered the synagogue, as was His custom on the Sabbath day, and stood up to read. From the book of Isaiah, which was handed Him, He chose the following passage:
“The Spirit of the Lord is upon me, because He hath annointed me to preach the gospel to the poor; He hath sent me to heal the broken-hearted, to preach deliverance to the captives and recovering of sight to the blind, to set at liberty them that are bruised . . .”
After He had read this He announced that the ancient prophecy was in reality an announcement of Himself and of His Mission. All through the Christian Era we find this conception of Christ as the Great Healer, the Divine Physician, to be a favorite one. The Gospel is full of stories of Divine healing. And on these, people have always liked to dwell. Perhaps the average Christian, if asked
Why he believes in Christ would reply, “Because He was able to heal the sick.” He may realize, what the Bahá’í Teachings point out, that to heal a sick soul, to save it from its sins, is a much greater thing than to heal a sick body, for the body will eventually die; but the scul lives on, its healing, or saving, is for eternity.
This same great human need of a Divine Healer is satisfied by all the great world religions, and the followers of every Manifestation of God have looked to Him as their Healer. In the Zendavesta, one of the Zoroastrian Scriptures, we read:
“One may heal with holiness, one may heal with the law, one may heal with the knife, one may heal with herbs, one may heal with the Holy Word; amongst all remedies this one is the healing one that heals with the Holy Word; this one it is that will best drive away sickness . . for this one is the best- healing of all remedies.
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“Sickness fled away before it; strenuous efforts in educating
death fled away; . . . pride fled away; . . . hot fever fled away; discord fled away.”
When we study the life and words of Bahá’u’lláh we find the story of the Divine Physician repeated again. During the ministry of His Forerunner, the Báb, because of the Báb’s imprisonment His followers were partly deprived of the Teachings He might have given them had He been free. After His martyrdom those Babis who had survived the terrible persecutions which had befallen them were a dejected remnant fallen from the high moral plane to which the Bab and His noble martyrs had raised them. To them Bahá’u’lláh was the Great Physician.
He has written of His work at this period in these words:
“By the aid of God and His divine grace and mercy, We revealed, as a copious rain, Our verses. . . . We exhorted all men, and particularly this people, through our wise counsels and loving admonitions, and forbade them to engage in seditious, quarrels, disputes or conflict. As a result of this and by the grace of God, waywardness and folly were changed into piety and understanding, and weapons of war converted into instruments of peace.” “Bahá’u’lláh,” ‘Abdu’l-Bahá affirmed, “made such
and training (the Babis) . . . that in a short while all these troubles and michiefs were quenched, and the utmost peace and tranquillity reigned in men’s hearts. . . . They acted in such wise that, in the estimation of those in authority, they became famous for the integrity of their character, the steadfastness of their hearts, the purity of their motives, and the . . . excellence of their conduct.” An important element in healing whether physical or spiritual is joy. An eminent physician once said that if he could make a patient of his, a child with tuberculosis, happy, her healing would be assured. The same is true of world sickness. World sadness must be changed to world joy, :1 deep joy such as comes only from the assurance of glad tidings to all humanity, a joy such as Christ infused into human souls, a joy which causes men to act in disregard of selfish tendencies. Christ, and other Divine Manifestations, have given a joy to mankind so great that they were willing to lay down their lives. In the words of ‘Abdu’l-Bahá, “Thousands of human souls in the utmost joy because of their spiritual susceptibilities, were so attracted to God that they were dispossessed of volition, deprived of will in
His path. If they had been told
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simply that sacrifice in the path of God was good and praiseworthy, this would never have happened. They would not have acted. Christ attracted them, wrested the reins of control from them and they went forth in ecstasy to sacrifice themselves.”
Precisely the same thing happened in Persia, where, during the Dispensation of the Béh and the early part of Bahá’u’lláh’s Dispensation the roll of joy-filled martyrs mounted into the tens of thousands.
What is this power which the Manifestations of God possess which is far, far above what the wisest and kindest of men have? ‘Abdu’l-Bahá describes it as both power and knowledge:
“. . . Briefly, the universal Manifestations of God are aware of the realities of the mysteries of beings” and “all the essential connections between beings.” It is because of this intimate, immediate Divine perception of human realities and their needs that the Manifestations of God can establish a religion which fulfills the needs of mankind at a given time. “The Prophets of God, the universal Manifestations, are like skilled physicians and the world of men is like the body of man; the Divine laws are the remedy and treatment.”
One difference between now and the time of Christ is that
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the conception of the world as a unified body has already dawned on men’s minds. This unity of the world, in a material way, is already an accomplished fact. And the fact that the world is one body is being driven home to us by the intense suffering which pervades every part.
Such intense and widespread suffering should naturally make us thoughtful as to its cause, should rouse us to look below the surface and try to find the deep, underlying causes. And undoubtedly world heart-searching is going on. A sentence from one of the more recent speeches of a recognized leader in the world reveals this awakening to the deeper forces which are at work in the evolution of mankind at this critical period. “During the past three months”, were his words, “mankind has suffered more physical agony than has ever before been seen on this planet.” And he added “Now we enter into a world of imponderables, and at every stage sel fquestioning arises.” Thus mankind begins to question and to probe the depths of its sufferings.
In the meanwhile, all who investigate the Teachings of Bahá’u’lláh find there not only remedies for individual spiritual
disease and weakness but a rem
edy for the sickness of the world.
Bahá’u’lláh divided His coun
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sels as to the means of attaining world health into two parts; one He called the “Lesser Peace” and the other the “Most Great Peace”. ‘
In introducing the subject of the “Lesser Peace” He says: “We beseech God to assist the kings of the earth to establish peace on earth.” Thus at the outset He makes it plain that the “Lesser Peace” will be established by the rulers of the world. But He makes plain too that they should seek God’s aid and to do His Will, for He adds, “Beware lest your rule violate the commandments of God, and ye deliver your wards to the hands of the robber. By them ye rule, by their means ye subsist, by their aid ye conquer. Yet how disdainfully ye look upon them! How strange, how very strange!” This recognition of the will of God is in some contrast to contemporary peace plans which seem not to go outside the realm of man made conceptions.
But in this our leaders do not follow the best traditions of the race. For example, in the sixteenth century, Comenius, the famous educator, when summoned to be present at a peace conference, said to the diplomats assembled, “If you are really diplomats of peace you should give consideration in your deliberations to the ideas and wishes of
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the ‘King of Kings’ as well as to the ideas of kings. If you do that you will find you will get the support of your associates.”
Bahá’u’lláh characterized “The Lesser Peace” in these words:
“0 rulers of the earth! Be reconciled among yourselves, that ye may need no more armaments save in a measure to safeguard your territories and dominions. Beware lest ye disregard the counsel of the All-Knowing, the Faithful.”
The fundamental counsel here would seem to be the attainment of reconciliation amongst the rulers of the earth, a reconciliation toward which the rulers of the most powerful nations seem now to be striving. Bahá’u’lláh also shows that the “Lesser Peace” will need to include a reduction of armaments. So far the tide of public opinion has not been set strongly in this direction. Nor has the third point in Bahá’u’lláh’s “Lesser Peace”, the need of a combined military force under the the control of the World Organization and sufficiently strong to put down a nation which takes up arms, yet been met.
But what of the “Most Great Peace”? Its core and kernel is contained in the following words
of Bahá’u’lláh: “That which the Lord hath ordained as the sovereign remedy
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and mightiest instrument for the healing of all the world is the union of all its peoples in one universal Cause, one common Faith. This can in no wise be achieved except through the power of a skilled, an all-powerful and inspired Physician. This verily is the truth, and all else naught but error.”
The disease which afflicts humanity being lack of unity the Divine Physician has prescribed union through a faith in God revived and strengthened through His Manifestation for this day and age. This motive power and this alone, according to Bahá’u’lláh, will be strong enough to heal the wrecked body of the world.
In the writings of ‘Abdu’l-Bahá we find some specific statements as to the means through which the “Most Great Peace” will function. In a letter written in 1919 to the Central Organization for a Durable Peace He points out the differences between the League of Nations and the Supreme Tribunal, which Bahá’u’lláh said must be established, in the following words:
“Although the League of Nations has been brought into existence, yet it is incapable of establishing Universal Peace. But the Supreme Tribunal which His Holiness Bahá’u’lláh has described will fulfill this sacred
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task with the utmost might and power. And His plan is this: that the national assemblies of each nation . . . should elect two or three persons who are the choicest men of that nation, and are well informed concerning international laws and the relations between governments and aware of the essential needs of the world of humanity in this day. The number of these representatives should be in proportion to the number of inhabitants of that country. The election of these souls who are chosen by the national assembly . . . must be confirmed by the upper house, the congress and the cabinet and also by the president or monarch so these persons may be the elected ones of all the nation and the government. From among these people the members of the Supreme Tribunal will be elected, and all mankind will thus have a share therein, for everyone of these delegates is fully representative of his nation. When the Supreme Tribunal gives a ruling on any international question, either unanimously or by majority-rule, there will no longer be any pretext for the plaintiff or ground of objection for the defendant. In case any of the governments or nations in the execution of the irrefutable decision of the Supreme Tribunal, be negligent or dilatory, the rest of the nations
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will rise up against it, because all the governments and nations of the world are the supporters of this Supreme Tribunal. Consider what a firm foundation this is! But by a limited and restricted League the purpose will not be realized as it ought and should. This is the truth about the situation which has been stated.”
If we follow ‘Abdu’l-Bahá’s advice and “consider what a firm foundation this is” at least three points stand out in contrast to the plans for universal peace so far devised and even to the “Lesser Peace”. F irst, the Supreme Tribunal will fulfill its “sacred task”. Can a Supreme Tribunal representing all the peoples of the earth consider their task of establishing a firm, universal peace a sacred one unless and until the world is united in “one Universal Cause, one Common Faith”? Comenius, in the 16th century, evidently felt that he could appeal to the religious sense of the diplomats whom he addressed, but Comenius was addressing men who were united, at least nominally, in the Christian Faith. But the peace of the whole world needs to appeal as sacred to people now under the banners of many faiths.
Second, The members of the Supreme Tribunal, being fully representative of their nations,
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since in each case the whole nation has elected them, and having been confirmed in their election by all branches of the government, will have full power to act without referring each matter that comes up for decision by the Supreme Tribunal, back to their governments.
Third, the Supreme Tribunal is to be established on the basis of universal proportional representation. Woodrow Wilson, whose service to the cause of peace the Guardian of the Bahá’í Faith has compared to the morning star which heralds the dawn of Universal Peace, saw the importance of this universal element. He said his plan would stand or fall by whether weak nations were treated fairly or not. But his plan did not provide sufficient means for their fair treatment such as would be afforded by the representation at the World Council of each nation in the world in proportion to its population.
Before this can come about it would seem that humanity must whole-heartedly embrace such principles as the oneness of mankind, the abandonment of prejudice and like ideals which the Bahá’í Teachings have been spreading since they were first proclaimed by Bahá’u’lláh eighty years ago.
And indeed this is the main thought in the letter which
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‘Abdu’l-Bahá wrote in 1919 to the Organization for a Durable Peace with headquarters at The Hague. He pointed out in this letter that universal peace is not a separate attainment which mankind can achieve through its own intellectual and moral effort, but must come through the assimilation by the peoples and nations of the world of these teachings and principles.
He explained the most important of these Teachings and showed how essential they are to the establishment of a real and lasting peace.
In discussing the necessity for the abandonment of prejudice, one of the main Bahá’í teachings, He pointed out that the wars that have afflicted humanity for 6,000 years have all been caused by some form of prejudice, either religious, racial, political or patriotic. “As long as these prejudices persist, the struggle for existence must remain dominant, and bloodthirstiness and rapacity continue.”
Voluntary sharing of property, another Bahá’í teaching, would do away with animosity between classes of people such as capitalists and laborers, another cause of war. This voluntary sharing does not imply equalization of property but a more fair distribution so that no one need want for the necessities of life.
Another teaching is the freedom of man from domination hy the struggle for existence, which ‘Abdu’l-Bahá says is the “fountain-head of all calamities.”
Religion as a mighty bulwark to protect the peace of the world is also stressed in the Bahá’í teachings. The law is one safeguard, but the law prevents only manifest crime and not concealed sin, whereas religion prevents both. But religion, to do this, must be pure and undefiled, as it originally came from the Divine Manifestations, not overlaid with man made conceptions.
Another one of Bahá’u’lláh’s teachings is that mankind needs some strong influence to divert it from a purely material civilization of which we are now reaping the fruits in the multiplication and increased destructiveness of weapons of war, to a civilization dominated by the Holy Spirit. “Material civilization is like the body. . . . Divine civilization is like the spirit, and the body gets its life from the spirit, otherwise it becomes a corpse.”
Other teachings there are, such as universal education, the equality of men and women, a universal auxiliary language, the carrying out of which ‘Abdu’l-Bahá showed to be necessary to the establishment of a universal and enduring peace.
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Of these teachings ‘Abdu’l-Bahá said, “They embody the divine spirit of this age and are applicable to this period of maturity in the life of the human world.”
“Every one who truly seeks and justly reflects will admit that the teachings of the present day emanating from mere human sources and authority are the cause of difficulty and disagreement amongst mankind, the very destroyers of humanity, whereas the teachings of Bahá’u’lláh are the very healing of the sick world, the remedy for every need and condition.”
If we “truly seek and justly reflect” we shall see that though the intellectual acceptance of these teachings may seem at first glance easy, their whole-hearted application is most difficult except through the aid of a Divine power. And in this letter ‘Abdul’l-Baha follows His explanation of these principles with a tribute to their power:
“Consider how powerful are the teachings of His Holiness Bahá’u’lláh. At a time when His Holiness was in the prison of Akká and was under the restrictions and threats of two bloodthirsty kings, notwithstanding this fact, His teachings spread with all power in Persia and
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other countries. Should any teaching or any principle, or any community fall under the threat of a powerful and thirsty monarch it will be annihilated within a short space of time. At present for fifty years the Bahá’ís in Persia and most regions have been under severe restrictions and the threat of sword and spear. Thousands of souls have given their lives in. the arena of sacrifice and have fallen as victims under the swords of oppression and cruelty. Thousands of esteemed families have been uprooted and destroyed. Thousands of fathers have been bereft of their sons. Thousands of mothers have wept and lamented for their boys who have been beheaded. All this oppression and cruelty, rapacity and bloodthirstness did not hinder or prevent the spread of the teachings of Bahá’u’lláh. They spread more and more every day and their power and might became more and more evident.”
It is this spiritual power and might which alone can bring true healing to the world, whether individually or as a whole. Bahá’u’lláh, fulfilling the “increasing purpose” of the ages, has brought spiritual healing both to the individual and to mankind as a whole.
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Christians, Awake!
MARGUERITE TRUE
I IAS it ever occurred to you
that we might be living in those times predicted in the Bible as the time of the end, the Day of Judgment when ye shall hear of wars and rumors of wars, but the end is not yet? Have you studied your Scriptures lately to see if they could have any special meaning for today? If not, then it would be wise to do so, for we have at last come to the period of time spoken of by Daniel when he said, And there shall be a time of trouble, such as never was since there was a nation even to that time; by the prophet Zephaniah when he said, That day is a day of wrath, a day of trouble and distress, a (lay of wasteness, and desolation, a day of darkness and gloominess, a day of clouds and thick darkness. A day of the trumpet and alarm against the fenced cities, and against the high towers; by Christ when He said For then shall be great tribulat tion, such as was not since the beginning of the world to this time, no, nor ever shall be ; and when He also warned For nation shall rise against nation, and kingdom against kingdom; and there shall be famines and pestilences and earthquakes, in divers places.
For this is the Great Day of God. This is the period foretold by all of the Prophets when the people of the world will be called to account for their misdeeds, when the earth will be cleansed of its evils, and when we shall see the dawn of the New Day, the Kingdom of God on earth.
Now, if this is true, then the most important event in the world has again occurred,——the coming of a Divine Messenger. For Daniel spoke of the coming of Michael, the Great Prince who would arise to aid the people, and Christ said, I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of Truth is come, he will guide you into all truth. For he shall not speak of himself but whatsoever he shall hear that shall he speak; and he will show you things to come and he shall glorify me.
Christ also referred to His spiritual return as the Son of Man When He said, But as the days of N oah were, so shall also the coming of the Son of Man be. For in the days that were before the flood they were eating and drinking, marrying and giving in marriage? until the day that N oah entered into the ark, and knew not,
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until the flood came, and took them all away; so shall also the coming of the Son of Man be. We see from this reference that Christ indicated the coming of the Son of Man before a period of great upheaval. As we are already in the midst of a great flood of destruction, might we not do well to see what it was that happened before this world crisis? In ages past, God has sent His Messengers before the calamity, to warn the people of the impending disaster and to tell them how to live. For Noah came before the flood, Moses before the collapse of the Egyptian civilization, and Christ before the fall of Rome. So we see that God sends His Messenger before the calamity and not afterwards as many people seem to think.
In the nineteenth century there were Bible students both in America and in other countries who, according to their calculations, believed that 1844 was the year in which a Messenger would appear, the Savior, spoken of by Isaiah, the Messiah, the Prince predicted by Daniel, and the Spirit of Truth spoken of by Jesus, the Christ. These students went, according to their interpretation of the Bible, to the East for as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming
of the Son of Man be. But the
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East includes many countries and none of these students ever found Him. However, at the same time there were eighteen wise men in the East, in the land of Persia, who, according to the study of their Scriptures, also felt that the time for a new Messenger had come. They, too, set out in search for this Promised One. And one by one, they found a man named the Báb (which means Door or Gate) who said that He was the F ore-runner, the Trumpet, and like John-the-Baptist, had come to prepare the way for the coming of another Prophet of God. This Fore-runner was referred to by Malachi, Behold I will send my messenger, and he shall prepare the way before me. It was on May 23, 1844 that the Báb spoke to the first of these wise men on many things concerning the Divine Truths, and later, when all eighteen had found Him, He sent them on their way to announce to the people of the world that the time for a new Messenger was at hand.
Thus it was in 1863 that Bahá’u’lláh announced to the world that He was the Promised One of all former Prophets. ‘ Bahá’u’lláh means Glory of God and He is the One to whom John referred when He said of the New Jerusalem (new civilization) and the city had no need of the sun, neither of the moon to
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CHRISTIANS, AWAKE!
shine in it; for the Glory of God did lighten it. Even as Christ said, I am the Light of the world to light the way in those dark times, so Bahá’u’lláh came to bring the Divine Light to lead us through these days of great tribulation, and into a state of lasting peace.
It may seem strange that when Christ said, I go away and come again unto you, He should not appear with the same name and in the same body. But He also referred to His spiritual return as Son of Man and Spirit of Truth, and The prince of the world cometh and hath nothing in me. Christ further tells us about a change of name I am come in my Father’s name, and ye receive me not; if another shall come in his own name, him ye will receive. John refers likewise to the change of name, I will write upon him ( that overcometh) my new name. This change of name and bodily form seems to be one of the ways in which God tests His people and in which He discovers those who are spiritually awake. Christians admonish the Jews for refusing to recognize Christ as the return of Moses because he bore a different name and came in a different body. Yet we must be careful not to make the same mistake and overlook the return of Christ. Many people feel that they will immediately recognize Christ when He returns, but we
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see that the people of His own day did not recognize Him. It was even necessary for Judas to kiss Christ in order for the authorities to distinguish Him. Through each Revelation, the Prophet brings the specific Laws for the well-heing of mankind in His age. Just as Moses brought the Ten Commandments for His time, and Christ the Teachings for His day, so Bahá’u’lláh revealed additional Divine Laws for the fulfillment of the prayer which Christ taught us, Thy Kingdom come . . on earth as it is in heaven, for the accomplishment of a peaceful world, of the Dawn of the Golden Age in our era
Bahá’u’lláh fulfilled the prophecy of John, And another book
was opened which is the book of
life, and Isaiah’s prophecy, And
the government shall be upon his
shoulder; and his name shall be
called Wonderful, Counsellor,
the Mighty God, the everlasting
F ather, the Prince of Peace. For
Bahá’u’lláh revealed the Laws of
God for the government of the
world, and showed how the nations could attain a lasting peace.
He outlined the new and Divine
World, a world commonwealth
of the nations with a world legislative, an executive and a judicial body, a world police force, a
world language, a world economy and a world educational sys
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tem. These and many other Divine Laws for the nations He revealed that man might at last learn to live in such a way as to realize that for which Christ
taught us to pray, The Kingdom of God on, earth. These teachings which Bahá’u’lláh brought us are necessary to build the New Jerusalem. And besides the Laws of the nations, Bahá’u’lláh revealed many other truths never unfolded by the Prophets before Him, teachings on the nature of God, the reality of man, the soul, and life in the other worlds of God.
The time of Bible prophecy is now being fulfilled. This is the
most important time in human history since the day of Adam! This is the great Day of Judgment for which the Prophets since Abraham have been preparing the people of the world. This is the great period of tribulation which the people must experience before they can be ready to accept and live a more God-like life. This is the time for the fulfillment of the Scriptures, the day when the Messenger has again appeared, and the Divine Laws have again been revealed. How high the reward of him who hath not failed to recognize the beauty of his Best Beloved in this, H is new attire.
’9
BAHA
7
U LLAH
PHILIP AMALFI MARANCELLA
Thou Who hast known a prison’s lost repose Yet given me the fragrance of Thy rose;
Thou Who hast shown me Wisdom’s sunlit way And brought to birth a new Millenial Day; My heart shall ever of Thy fragrance sing, And fill the future with remembering.
In vain I probe the vast, infinite grace
Which fashioned me to seek God’s placeless place. Transcendent Orb of Beauty, Love and Power, What can man say in this stupendous hour?
This is Thy Day! The Báb revealed Thy story: Thou art the Mirror of God’s Greatest Glory!
Can Your Religion Unite the Nations? MARY MARLOWE
F EW years ago, on discussions of a religious nature, it was customary to hear people say: “My religion is right for me; it answers my needs”, or “if we just obeyed the golden rule, that is all the religion we would need”, or “I am an agnostic; I simply don’t know the answers”. Today phrases such as these are voiced less and less. Tired lips are quieted, weary hearts are less certain, thirsting souls are more ready to look'deeper than that which brings a thread of contentment. A harassed, martyred and agonized humanity is slowly kneeling in the dust to ' ask God for a religion that will heal the nations and bring about world order for the entire human family. From the darkness of world wide calamity those who are left minds to reason with and bodies to work with must ask themselves deep probing questions before the turn of another year.
History records that religion is the elixir which alone is capable of changing human society. When Faith pales, action is enfeebled. When Spirit wanes, law becomes corrupt. Today we are everywhere in need of a vital life, a living Faith that will rise like
the leaven in bread and give to human action and law a dynamic unifying Power.
Where in the world today do we find such a faith? Let us each one turn to his‘own religion, or belief, whether it be Christian, Muhammadan, Buddhist, Jewish, Zoroastrian; whether it be agonistic, or even atheistic, and let us ask the following questions of this belief or religion so that we may be sure that we are drawing closer to that single point of Truth around which all humanity must circle if we are to achieve world unity:
1. Does my religion or belief offer a solution to world problems of this hour, economic, social and religious in nature?
2. Does my religion or belief present a plan definitely and clearly stated for the organization of a world community?
3. Does my religion or belief inspire me night and day to change my character, to purify my motives, to offer the best of my efforts to its service, even to sacrifice my life?
4. Does my religion or belief, where it is adopted, make of its adherents one people regardless of race or class—does it abolish prejudice?
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5. Does my religion or belief make one people of those who were reared in different beliefs?
6. Does my religion or belief give equal station to all the great Founders of divine religions of known history?
7. Does my religion or belief uphold and encourage the findings of science, foster the development of reason, and encourage every effort of the human mind toward greater efficiency in all material and spiritual progress?
8. Does my religion or belief inspire such love in my heart for God that the greatest joy is to commune with Him, or to draw near to Him through service, and
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the greatest sorrow is to be forgetful of Him?
These are some of the questions that we must put now to ourselves, and if our religion or belief is too feeble, or thinned with time and the corruption of human imagination to ofler us the answers, let us then search with unfailing zeal for the Faith that can 'answer those questions with full power and certainty. God, Who is rolling up the old order with one hand, with the other hand is spreading out a new world order, and we may be sure that if we ask Him, He will bring us to His new World Faith without delay!
The world’s equilibrium hath been upset through the vibrating influence
of this most great, this new World Order. Mankind’s ordered life hath been revolutionized through the agency of this unique, this wondrous Systemthe like of which mortal eyes have never witnessed.
Immerse yourselves in the ocean of My words, that ye may unravel its secrets, and discover all the pearls of wisdom that lie hid in its, depths. Take heed that ye do not vacillate in your determination to embrace the truth of this Cause— a Cause through which the potentialities of the might of God have been revealed, and His sovereignty established. With faces beaming with joy, hasten ye unto Him. This is the changeless Faith of God, eternal in the past, eternal in the future. Let him that seeketh, attain it; and as to him that hath refused to seek it—verily, God is Self-Sufficient, above any need
of His creatures. —Bahá’u’lláh
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Ealitoria/
Greater Than Atomic Power
HEN the news flashed upon the world that one atomic bomb borne and dropped by one airplane had, in a moment, almost completely wiped out a city
of some 300,000 souls those familiar with the writings of Bahá’u’lláh were once more powerfully reminded of the many warnings which Bahá’u’lláh had given of the calamity and destruction which would afflict mankind unless warfare was abandoned and peaceful means of settling disputes established. The tremendous destruction of life has shocked thoughtful people into realizing how puny man is spiritually in contrast with the enormity of the physical power he has learned to control. Doubtfully they are asking “Has science gone too far?” and “Is man worthy of such knowledge?” or “What if our enemies had gained this knowledge first?” Some of the great scientists responsible for the atomic bomb claim hope that this discovery may eventuate in bringing the peoples of the world together. Dr. J. R. Oppenheimer, after stating that he and his fellow workers believed that already good had been done by bringing
the war to an end, adds: “We have hoped further, that in the hands of statesmen, atomic power itself could help to provide a mechanism for bringing people together and for establishing confidence between nations. We have been supported in this hope by the fact that science itself, out of which this development has been born, is one of the most universal of human efforts and that its tendency has been to bridge the gap between cultures rather than deepen them.”
Where is the truth? Can science and statesmenship bring lasting peace to the world in the face of national hatreds, secret desire for revenge, racial animosity, selfish greed for territory and fear of neighbors across the border? Or is the religionist right who says that the scientist has become dwarfed by the magnitude of what he has done and is no longer looked upon as one able to save the world, but that the need is for mankind to be saved from the power which the scientist has put into his hands?
No doubt science can and has brought great benefit to mankind and no doubt fear of this latest weapon of destruction will have
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a restraining influence for a time. Yet the sum total of misdirected scientific invention thus far has been the most terrible and terrifying war of all time. Is it not plain that man’s intellectual development has far outstripped his spiritual attainment, that he has not heeded Bahá’u’lláh’s warnings or those of ‘Abdu’l-Bahá given so often in His talks in this country as long ago as 1912 that unless spiritual advancement went hand-in-hand with material advancement great harm would come to humanity?
Those familiar with the teachings of Bahá’u’lláh know that He not only warned that rulers and people were following a path which would bring calamity but showed the path for spiritual development; that He plainly stated that the remedy for the ills of the world is the union of its people not only in one world government, but in one religion. Strangely enough, or perhaps not strangely, Bahá’u’lláh draws a strong contrast between the human power and knowledge used in the transmutation of elements, which, we understand, is closely connected with the fission of the atom, and the heavenly power which changes men’s hearts.
“Is it within human power,” He wrote, “to efiect in the constituent elements of any of the minute and indivisible particles
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of matter so complete a transformation as to transmute it into purest gold? Perplexing and difficult as this may appear, the still greater task of converting satanic strength into heavenly power is one that We have been empowered to accomplish.”
Although the rulers and nations of the world, intent on conquest and greedy for power, did not heed the warnings of Bahá’u’lláh and thus avert world catastrophe, yet thousands of souls, relying on His heavenly powers and wisdom, and warmed by His love did harken to His call to unity in religion and affairs, and in large and small groups all over the world, are building His New World Order according to the pattern which, they believe, is “pattern and nucleus of that world commonwealth which is the sure, the inevitable destiny of the peoples and nations of the earth.”
So those who are following the path Bahá’u’lláh has shown have the assurance that the new Divine Civilization is being built and that the Divine Standard will be unfurled however many the obstacles and seeming reverses, for “The powers of the earth,” asserts ‘Abdu’l-Bahá, “cannot with stand the privileges and bestowals which God has ordained for
this great and glorious century.
——B. H. K.
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The World Order of Bahá’u’lláh
Book Review MARION HOLLEY
The World Order of Bahá’u’lláh is a legacy to the Bahá’ís and to the world which our generation can but dimly appreciate. This series of essays, written by Shoghi Effendi, the Guardian of the Bahá’í Faith, from 1929 to 1936, embody in bold, vast, and certain outline the pattern and the evolving momentum of World Order.
It is a unique hook, the first and only one of its kind, for its appearance depended upon a fitting climax in history and upon the assured knowledge which only the Guardian of God’s Faith could bring. Here is no tentative approach to the events of our time, no deduction of trend based upon reasonable observation and subject to all the limitations of the human mind. Here, rather, is the consummate revelation of a process, divine and irresistible, which today is surrounding and motivating the actions of humanity on the threshold of its mightiest age—the epoch of world civilization.
The seven years which produced these essays can be seen in retrospect as a critical but stagnant time, when beneath a relative calm the roots of disintegration were fastening on every social institution. In the experience of nations they represent the culmination of that period of respite and fatuous security between two wars, which in reality was a breeding-ground of superficial panaceas obscuring the true and bitter situation. While some sixty govern The World Order of Bahá’u’lláh, by Shoghi Effendi. Bahá’í «publishing Committee, 1938.
ments renounced war as an instrument of national policy, through their indifference, visionless, or unscrupulous acts they were preparing the most frightful war in recorded history. They believed or professed to believe that peace could be had for no price but a promise and the ink on a piece of paper. The intricate and solemn responsibilities of interdependence, and the sacrifices and labors which the building of a peaceful international society would require were passed by with a thoughtlessness nothing short of suicidal. Barer-repressed hostilities, warning signals of economic disruption, the introduction of shameless philosophies of government, and finally the outbreak of conquest in two widelyseparated areas——all were neglected and glossed over by a world unwilling to abandon its traditional divi’ sions for the dynamic task of universal reconstruction. f‘How pathetic indeed,” came the Guardian’s penetrating judgment in 1931, “are the efforts of those leaders of human institutions who, in utter disregard of the spirit of the age, are striving to adjust national processes, suited to the ancient days of self-contained nations, to an age which must either achieve the unity of the world, as adumhrated hy Bahá’u’lláh, or perish.”
For the Bahá’ís these seven years will also be remembered as a seedtime of relative quiet, not of evil but of vigorous and fruitful days. For these were the years immediately preceding the opening of the greatest collective enterprise in the first cen 209
210
tury of the Faith, the inception of that Divine Plan which is so intimately entwined with the world’s destiny. They were, moreover, in the most literal sense the last stretch of calm before the Judgment Day. And it was precisely through the influence of the Guardian’s writings, which poured in a continuous flow from Haifa, that the tiny community of followers of Bahá’u’lláh was quickened and trained to take up its role in the world-shaking events so soon to be unleashed upon an unsuspecting generation.
As humanity neared its zero-hour and the clash of irreconcilable forces reached ahead, upon the very eve of that final and universal struggle for the destruction of outworn systems, which is still raging and can only end with the emergence of a world society, the Guardian of the Bahá’í Faith raised a clear and unequivocal call summoning men of all nations, races, classes, and beliefs to a single and a sacred goal. “It is towards this goal—the goal of a new World Order, Divine in origin, all-embracing in scope, equitable in principle, challenging in its features—that a harassed humanity must strive.”
In some such terms as these, sweeping and irresistible as the movement of nations at their crucial hour, we who support the life-germ of a potent Faith must seek the meaning of this remarkable guidebook, The W orld Order of Bahá’u’lláh. Toward it Bahá’ís have a special responsibility, for here are contained the indispensable truths which will clarify and invigorate our every activity. Above all, here is a vision of persuasive power—the vision of a world in birth—whose dynamic impact is certain to unlock the convictions of masses of men who, in the not distant
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future, will rally to the standard of Bahá’u’lláh.
To study this book is to realize that, within its scope, are all the fundamentals of World Order. Why world civilization must be spiritually based, the unique fusion of Bahá’u’lláh’s “regenerating Spirit” with His “supreme instrument for the establishment of the Most Grcat Peace,” the social principles which will buttress world society, its root in the organic oneness of mankind, its structure and key institutions, the distinction of this Divine Economy from all other religious and political systems, the authentic sources and explicit safeguards of world unity, the significance and function of World Order as the consummation of “man’s collective life on this planet,” the challenge of its inevitable unfoldment to all resistant institutions, America’s predominant role as its “championbuilder,” the “fire of ordeal” through which humanity is bound to pass with its assured outcome in the gradual welding together of discordant elements into one all-encompassing world commonwealth, and finally the entrancing vista of a “Day when the kingdoms of this world shall have become the Kingdom of God Himself, 'the Kingdom of Bahá’u’lláh”these are but some of the themes which the Guardian unfolds in seven matchless essays.
These are pages so packed with meaning that they cannot by any effort be truly summarized. In the writings of Shoghi Effendi no single word is dispensable. Nothing less than his own two hundred pages can encompass the essence of World Order which he portrays. Nor is one essay to be preferred above another,
for like the World Order itself, they
are organic and progressive; each
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WORLD ORDER OF Bahá’u’lláh 211
supplements and evolves the Guardian’s thought with its own individual purpose and use. So compact are these chapters, so revealing, inexhaustible, and often astonishing, even to Bahá’ís, that they exercise a constant claim and bestow an everrenewing stimulus and joy.
Perhaps for those approaching the Faith of Bahá’u’lláh for the first time, it is wise to point out two sections in particular, “The Goal of a New World Order” (1931) and “The Unfoldment of World Civilization” (1936). The first is a classic statement, perfect and irrefutable, of the world’s plight, its travail, and the promise and foundation of the coming Order. It is a statement which grows more valid with every passing day, and ought to be known by the intelligent citizenry of this and every land. Both essays are without doubt the creative source of concepts which even now are transforming and elevating the currents of contemporary thought to a recognition of humanity’s coming of age and the steady unfoldment of world commonwealth.
Still a third section indispensable to students is “The Dispensation of
Bahá’u’lláh” (1934), giving definitive form to the essentials of Bahá’í belief Which are requisite to membership. Yet basic as this chapter is for students, it has a thousand-fold interest for Bahá’ís themselves whose “first obligation” is “to strive to obtain a more adequate understanding of the significance of Bahá’u’lláh’s stupendous Revelation.” Here is the Guardian’s own explanation and measuring-rod of “certain fundamental verities . . . which lie at the basis of our Faith and the integrity of which it is our first duty to safeguard.” The marvelous virility of
the World Order of Bahá’u’lláh is
vividly glimpsed in this description of its source and development, for “the bedrock on which this Administrative Order is founded is God’s immutable Purpose for mankind in this day.”
Those who open The W orld Order of Bahá’u’lláh for the first time will always have in store a Vital and lasting experience. Yet it is something to have lived through the impact of these messages as publishd from year to year, absorbing them with passionate concentration, and discovering within one’s inmost nature the traces of their steadily-maturing effect. With consummate wisdom and skill the Guardian led out the small band of Bahá’u’lláh’s followers, expanding their wisdom, deepening their understanding, rousing their energies, until no longer immersed in the processes of a dying civilization they stood, ready and poised for their task, upon the threshold of that new World Order which is the chief object of Divine Revelation in our age.
The fulfillment of Bahá’u’lláh’s great remedy for society requires the instrumentality of conscious and willing lives who, recognizing in the daily struggles of our time the birthpangs of World Order, will become its first and loyal citizens. This book contains the potency to transmute all those who respond to its import into men and women for whom “the earth is but one country and mankind its citizens.” In The World Order of Bahá’u’lláh the first Guardian of the Bahá’í Faith has unloosed in his readers such energies and hopes as shall never be stilled until the wondrous edifice of the Most Great Peace has been forever reared.
This is one in a series of micles on Bahá’í books.
i 1 I 1 4
Heritage to Youth EVA FLACK McALLISTER
THE old order is crumbling
and affecting the youth of today more than any other members of our society. The débris of our civilization is displaying the result of racial, political and religious prejudices. Association with members of every race whether with the Armed Forces on the isles of the Pacific or in home industry is proving to our young people the false doctrines of racial prejudice. They see how international political machinery reveals its inadequacy to solve world problems justly. They see that religion as practiced by their parents is not sufficient to aid the failing‘world. To remedy this some have discarded religion entirely and are groping for an answer. As the débris of the crumbling order surrounds them they know it is their duty to clean up the “big mess” and build from the ashes a new world better than the one they have inherited from their recent ancestors. How and where will they get the needed material is their problem.
Dissatisfied with the present world conditions and out-worn institutions, the youth have begun to think and investigate for themselves, discarding out of
date customs and choosing for their standards a few truths applicable to this age. As a result of this, on the college and university campus, youth movements have been organized with liberal racial, political and religious ideas. The thinking students of these schools regardless of color, creed or background are members and the organizations have grown to be national and international. These organizations have discarded the things of the past that made divisions and have kept those that seem to unify.
Youth the world over are being wounded, and even buried, by a crumbling civilization while a few are pushing it aside and dedicating their lives to the rising World Order of Bahá’u’lláh. It is in this World Religion that youth will find its material to build a lasting and peaceful world civilization. The most fortunate and also the most obligated person in the world today is the youth that has the conscious knowledge of the all-embracing Revelation of Bahá’u’lláh. He is fortunate because he knows why we are in the present world conflict and that there is hope for the near future. He knows that the present war
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[Page 213]
HERITAGE
is the death pangs of the old worn-out’ order for which he has lost all respect and which he even finds boring as he reads onesided accounts of it in his present history books. He is fortunate to know that out of these death pangs a Golden Age is being born in which there will not be any more war. “Soon will the present-day order be rolled up, and a new one spread out in its stead.” “Yet so it shall be; these fruitless strifes, these ruinous wars shall pass away, and the Most Great Peace shall come.” He is fortunate to know that there will be a spiritual solution of the economic problem and' that future youth, regardless of wealth, color or creed, will be universally educated by the state. He is happy because his Faith is a positive religion where the “do’s” outnumber the “don’t’s” and deeds are more important than words. “The people of Bahá must serve the Lord with wisdom, teach others by their deeds. The efiect of deeds is in truth more powerful than that of words.” The ancient feud between science and religion will cease. ‘Abdu’l-Bahá “proclaims that religion must be in harmony with science and reason. If it does not conform to science and reconcile with reason it is superstition.” “Work performed in the spirit
of service is exalted to the rank 213
of worship.” These principles appeal to the youthful mind, but perhaps most appealing is the principle of independent investigation of truth. He must not believe anything because his parents believe. ‘Abdu’l-Bahá wrote, referring to Bahá’u’lláh, “His first teaching is the search after truth. Blind imitation, He declared killeth the spirit of man, whereas the investigation of truth frees the world from the darkness of prejudice.”
If the young Bahá’í is a member of a minority group as is the American Negro he knows that economic injustice and race riots will cease and in their places justice, peace and mutual friendship between the two races will exist. He knows that in the plan of Bahá’u’lláh color of skin and economic position is not important but man in the near future will be judged only by character and spiritual development. “Concerning the prejudice of race; it is an illusion, a superstition pure and simple, for God created us all of one race. . . . The lovers of mankind, these are the superior men, of whatever nation, creed or color they may be.”
The Bahá’í youth is not one who weeps because there are no lands to conquer and thinks adventure died shortly after the death of Robinson Crusoe or that
L ”4...--s‘.‘ M... ....i.
214 WORLD ORDER
the pioneering days of Daniel Boone are over. He has obligations, tremendous obligations, for being so fortunate. Yes, he has pioneering to do—global pioneering. The youth of this country have the opportunity to help establish their beloved Faith in every state and province in North America and in every country of South America. They also have pioneering in their neighborhoods and families. The most difficult and the most important part of pioneering is “living the life”, for we are told that the principle of faith is to lessen words and to increase deeds and that for him whose words exceed his acts his non-being is better than his being, his death better than his life. A high standard of conduct for this new age is written by our wise and beloved Guardian. “A rectitude of conduct, an abiding sense of undeviating justice . . . a chaste, pure and holy life, unsullied and unclouded by the indecencies, the vices, the false standards, which an inherently deficient moral code tolerates, perpetuates, and fosters; a fraternity freed from that cancerous growth of racial prejudice, which is eating into the Vitals of an already debilitated society -— these are the ideals which the American be lievers must, individually and through concerted action, strive to promote, in both their private and public lives.”
The Bahá’í youth is not afraid of death whether he is in danger on the battle front or on duty in field or factory. He is fortunate to know the beautiful, scientific and logical facts revealed by God through Bahá’u’lláh on life after death. “Know thou of a truth that the soul after its separation from the body will continue to progress until it attaineth the presence of God, in a state and condition which neither the revolution of ages and centuries nor the changes and chanees of this world can alter.” “There never is for man annihilation. . . . Man is everlasting, ever living. And if we think of death it is only an imaginary term implying change. . . . Man only through ignorance
is afraid of death.” The Golden Age of Bahá’u’lláh
with its “permanent and universal peace”, economic security, great world civilization, the knowledge of continued life after death, obligates the Bahá’í youth to carry the torch that will lead‘ all mankind through the present conflict to the bright and glorious future.
[Page 215]
‘Abdu’l-Bahá’s Visit to America
hlARIALIILANEY
6 BDU’L-BAHA’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 numerous invitations which representatives of various interested organizations, whether religious, educational or humanitarian, had extended to Him, expressing their eagerness to receive from His own mouth an exposition of His Father’s 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.
The miracle of ‘Abdu’l-Bahá’s Holy Presence in this country was apparent to His followers. There were “divine wisdoms” in His coming, for the Bahá’ís were
aware that everything He said or did was prompted by the Spirit. With what joy and devotion these real friends welcomed Him! They saw Him with their physical eyes, and outwardly warmly greeted Him as the Divine Friend and Divine Educator, but they were the ones who also saw Him “with the eye of the heart”. Here He was, the Divine Exemplar of the New Day, standing “powerful, mighty and supreme” for all from the lowest to the highest to Witness the light of loving compassion which He radiated, His might, His glory, His incalculable wisdom, and so to hear directly from Him those precious, priceless Truths which are soulvivifying and which are destined to be the healing of the nations. ‘Abdu’l-Bahá began His personal teaching work in America at the age of sixty-seven after forty years’ imprisonment, and fifty-six years of what might be termed a living martyrdom judged by human standards. Once again the Light traveled from the East to the West, and ‘Abdu’l-Bahá gave His promise that from the West the Bahá’í Teachings would be widely spread around the world. It is certain the problems facing hu 215
216 WORLD ORDER
manity were and are world-wide, therefore solutions must be universal.
The people of America, for the most part, were unaware that the Divine Servant of God was in their midst. They did not know that America was on the threshold of living through the most momentous period of the entire history of the North American Continent, for what event, however great, could possibly be compared with receiving bounties directly from the Holy Messenger Who was the Channel of Guidance for humanity, and Who possessed all the endless resources and power necessary to fulfill the divine mission given to Him by His F ather Bahá’u’lláh! The greatest date in American history will be recorded as April 11, 1912, when the breezes of the Holy Spirit began to sweep over this country through ‘Abdu’l-Bahá’s heavenly magnetic influence.
Here was the Master (as His Oriental followers called Him) —the greatest amongst us and yet the humblest, desiring no station for Himself but that of servitude to the Holy Threshold. There was not the slightest trace of self in any of His actions, but there was ever present the radiance of the love of God, expressed powerfully in love for humanity.
At the first meeting with the Bahá’ís in New York, ‘Abdu’l-Bahá said: “I am very happy to meet you all here today. Praise Be to God! that your faces are shining with the love of Bahá’u’lláh. To behold them is the cause of great spiritual happiness. . . . In the East people were asking Me, ‘Why do you undertake this long voyage; your body cannot endure such hardships of travel?’ When it is necessary My body can endure everything. It has withstood forty years of imprisonment and can still undergo the utmost trials.”
At another time and place, He said: “I have come from distant countries of the Orient whére the Lights of heaven have ever shone forth; from regions where the Manifestations of God have been revealed to mankind. The purpose and intention of My visit is that perchance a bond of unity and agreement may be established between the East and West, that divine love may encompass all nations, divine radiance enlighten both continents and the bounties of the Holy Spirit revivify the body of the world.”
So began this divinely dynamic teaching tour, this scattering of the seeds of Truth by the true Gardener. In almost every meeting throughout America He emphasized the way to universal
[Page 217]
VISIT T0 AMERICA
salvation, how to arrive at universal peace, how to make life joyous and happy, how to remove the clouds so that the star of happiness in every heart could shine brightly. Only the “Mys: tery of God” could teach as He taught for He was drawing His Knowledge from the Source of All-Knowledge. He knew the laws underlying all things; therefore He answered all questions put to Him, whether by the rich or poor, learned or ignorant, always meeting the questioners on their own plane. Often He repeated both in private and in public, “I have come for the pur pose of admonition and voicing the teachings of Bahá’u’lláh.”
And He did just that. From the time He answered a reporter in New York who asked a question about the solution of the economic problem by saying. “The basic plank in any economic program is this—that man shall love his brother”, to intimate visits with government officials, rahbis, clergymen, educators, scientists, and others, He set forth with pure and high purpose and divine intent the altruistic spiritual teachings for this New Age.
J ust as an individual when ill needs a physician, so does the whole world afflicted with a complication of diseases, need the Divine Physician, for only Div 217
inity can give the remedy. Human standards, human measurements are faulty, and human remedies fail utterly when the disease becomes critical, when humanity has reached the crisis.
So ‘Abdu’l-Bahá traveled from coast to coast in the United States, and to Montreal in Canada. While in New York He made short visits to other centers ——Brooklyn, Montclair, Jersey City, F anwood, West Englewood. Then His sacred teaching tour, unique in its imperishable glory, took Him to many other cities throughout the country including Boston, Cambridge, Maiden, Worcester, in Massachusetts; Dublin, New Hampshire; Green Acre, Eliot in Maine; Washington, D. C.; Philadelphia and Pittsburgh, in Pennsylvania; Cleveland and Cincinnati in Ohio; then to Chicago, Minneapolis, St. Paul, Denver, and in California; San Francisco, Los Angeles, Sacramento, Oakland and Palo Alto. The length of the Visit in each place varied from a few days to a few weeks, and many of these cities were blessed with His Presence at several different times.
In these various cities He addressed private and public meetings, and gave comfort and spiritual bounty to hundreds personally by the mystic fire in His
218
Word and the captivating gentleness of His personality. The warmest welcome was accorded Him everywhere, and the longing to hear Him speak or just to be allowed in His Presence increased as He traveled from place to place, shedding the warmth of His divine love everywhere. The penetrating rays from His heart touched the hearts of many. This was what He longed for. He did not want houses, palaces, luxuries, wealth—but, the hearts, the greatest spiritual treasure, for
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if hearts are awakened, if souls are enkindled, the mind will become alert and attentive and the
Teachings of God will take effect.
The newspapers of the country gave wide publicity to His public talks, featured His glorious personality and His deeds of spiritual and material bounty with all the reverence and respect due a Holy Divine Teacher.
Number six in a series of notations on Bahá’í activity in North America from 1893 to 1921.
“THE DOOR OF THY GATE”
J ANET R. LINDSTROM
Sky like the breast of a dove, with a silvery plover Soaring its wind-horn way, lonely and freeLost in the cloud, as vapors shift and cover
Its pearly wings, calling this prayer from me:
“Too high art Thou for the praise
Of those who are nigh unto Thee
To ascend unto the heaven of Thy nearness,
Or for the birds of the hearts of them who are devoted to Thee To attain to the door of Thy gate.”
Night, with a star-sown dome where clouds have broken, Baring the Milky Way, like lighted snow Carrying my prayer, so wonderingly spoken,
Unto the door of God I may not know.
“0‘ Creator of the heavens! . . .
Too high art Thou . . .”
References on Race Relations
Assembled by ESTHER POPEL SHAW
A. FOR A BACKGROUND APPROACH TO “THE PROBLEM”
1. Brown, Ina Corinne, Chap. II, “The Background of American Race Relations"—Socio-Economic Approach to Educational Problems. Misc. No. 6, Vol. I, Federal Security Agency, U. S. Office of Educa tion. 1942.
McWilliams, Carey, Brothers Under the Skin. Little, Brown, 1943. (An over-all picture of race relations in America.)
Bowers, Claude, The Tragic Era. Cornwell Press, 1929. (An “unreconstructed” Southerner’s point of view.)
DuBois, W. E. 3., Black Reconstruction. Harcourt Brace and Company, 1935. The Negro’s side of the Reconstruction story.)
Fast, Howard, Freedom Road. Duel], Sloane, Pearce, 1944. (A novel of the Reconstruction period from the “liberal’s” point of view.) B. THE “PROBLEM” REVEALED
1. Myrdal, Gunnar, An American Dilemma. Vols. I and II. “The Negro Problem and Modern Democracy.” Harper, 1944
2 Stewart, Maxwell S, The Negro in America. (A summary of Myrdal’s “American Dilemma.” Public Affairs Pamphlet No. 95, 1944. 1944.
3. Brogan, D. W., The American Character. Knopf, 1944. An Englishman’s point of view
4. Odum, Howard, Race and Rumors of Race. Chapel Hill Press, University of North Carolina, 1943.
5. McWilliams, Carey, Prejudice. Little, Brown and Company, 1944. (Revealing America’s attitudes toward a specific minority group ——the J apanese-American.)
6. American War-‘Community Services Bulletins, Numbers 1 and 2 re: Employment Problems of the Negro and Racial Problems in Housing. The National Urban League, N. Y., 1944.
7. Smith, Lillian, T we Men and a Bargain. Reprinted from South Today (Spring Issue) , 1943.
C. ATTEMPTS AT SOLUTION
1. Smith, Lillian, There Are Things To Do. Reprinted from “South Today.” (Winter 1942-43 Number), distributed by National C.I.O. Committee to Abolish Racial Discrimination, 718 Jackson Place, N. W., Washington, D. C.
2. Buck, Pearl, Pearl Buck Speaks for Democracy. Common Council f0: American Unity, 1942. F oreword by Mrs. Franklin D. Rooseve t.
3. Sutherland, Robert L., Color, Class and Personality. Prepared for the American Youth Commission, American Council on Education, 1942.
9"???”
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220
10. 11.
12.
13.
D. THE 1.
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. Benedict, Ruth and Weltfish, Gene, The Races of Mankind. 1943.
Public Aflairs Pamphlet No. 85.
. Gift, M. Harvey and Cox, Alice S., Race and Man. A compilation,
1943. Bahá’í Publishing Committee
Willkie, Wendell L., One W orld. Simon and Schuster, 1943, and An American Program. Simon and Schuster, 1944. (Forthright and fearless presentations of racial issues, international and national with practical suggestions for meeting and solving them.)
. Education for Racial Understanding. Yearbook Number XIII,
Journal of Negro Education, Summer, 1944. Howard University School of Education.
Logan, Rayford W. (and thirteen others), W hat the Negro W ants. Chapel Hill Press, University of North Carolina, 1944.
Smith, Lillian, Strange Fruit. Reynal and Hitchcock, 1944. (A novel with wide social implications.)
Carter, Hodding, W inds of Fear. Farrar and Rinehart, 1944. (A novel by a ‘Southern Liberal.” Powerful and revealing.) Halsey, Margaret, Some of My Best F riends are Soldiers. Simon and Schuster, 1944. (A novel in which the race issue is handled with forth-rightness and sanity.)
Dubois, Rachel Davis, Get Together, Americans. Harper and Brothers, 1943. (Sub-title: Friendly Approaches to Racial and Cultural conflicts Through the Neighborhood-Home Festival.) Powdermaker, Hortense, Probing Our Prejudices. (A new unit for High School Students). Harper, 1944.
NEGRO ARTICULATE
Wright, Richard, Uncle Tom’s Children. Harper, 1938. Native Son. Harper, 1940.
2 Terrell, Mary Church, A Colored W oman in a W hite World. Rans 3. 4.
dell, Inc., 1940. Ottley, Roi, New World dComing. Houghton-Mifflin Co., 1943
Brown, Sterling, A. (and others), The Negro Caravan. Dryden Press, 1942.
E. POINTS OF VIEW IN CURRENT MAGAZINES
1.
2.
“Democracy and the Negro”—Otelia Cromwell. The American Scholar, Spring, 1944, Vol. 13, No. 2, pages 149-161.
Letters of comment on this article———See Autumn, 1944 issue, pages 495-500.
“South Today”—-—Lillian Smith, Paula Snelling, Editors. A quarter ly magazine, any issue of which considers the problems of race relations.
. “Common Ground”—M. Margaret Anderson, Editor. A quarterly
published by the Common Council for American Unity. All issues are Specific references:
a. “Democracy Begins at Home,” a symposium by Langston
Hughes, Lillian Smith, Dorothy Kissling, Thomas Sancton, and
RACE RELATIONS
221
others. Winter issue, 1943, pages 3-17. Summer issue, 1943,
pages 65-91.r
Padover. Autumn issue, 1943.
0. “Your Million Fathers,” Lyle Owen.
“Jim Crow in the Classroom,” Marie Syrkin.
“Racial Discrimination Not Allowed,” M. Z. Logan.
(All these in Summer issue, 1944.)
d. The Englishman Meets the Negro,” George W. Goodman.
Autumn issue, 1944.
6. “An American Credo,” Pauli Murray.
Winter issue, 1945.
RELIGION IS ONE
WILLIAM M. SEARS
It’s quite ironic when you think
How all of man’s religions link,
Yet mankind somehow never tries
To find the Truth that underlies
All Faiths, and makes them coalesce; For all religions, all, possess
The self—same Truth. They’re one great plan Progressing with the growth of man. In season each has valid claim.
You’ll find that Prophets in God’s name Are one —-not separate. They root One Faith as seed, hud, flower, fruit. The bud is not the seedling’s doom; Nor does the fruit destroy the flower. Each one is proper in its hour,
And each fulfils the former stage.
Thus does the earth become “of age.”
1). “An Institute of Ethnic Democracy,” John Collier and Saul K.
[Page 222]
WITH OUR READERS
BOUT a year ago a copy of a talk given at the Washington,
D. C. Bahá’í Center by Miss June Fugita was sent to the editors of
World Order magazine. While the
magazine was unable to use the material at that time, much of it is still timely and most helpful in promoting understanding and friendliness. Miss Fugita said in part:
“Nowhere have I been made to feel so much at home as I have among Bahá’ís. Here a spiritual bond unites us; all our physical differences and material ones are forgotten; prejudice of no kind exists; and we are one, with every color, race and creed represented. Today, more than ever before, we realize the world’s great need for just this tie. We know also that the time will come when this spiritual bond will unite all the peoples of the entire world. The Most Great Peace shall come and God’s Kingdom on earth will be established.
“America, with her wide representation of color and creed, has much to do in bringing about this unity. We are well aware of the fact, at this time, that real unity must be established among all the people in this country. . . . To all here this evening, I would like to introduce a minority group called the Nisei or second generation American citizens of Japanese ancestry. . . .
“Of the total Japanese population of 127,000 in this country, two-thirds are Nisei. Nearly 80% were on the west coast until November, 1942, when by a series of 108 separate orders, some 110,000 Japanese were
evacuated and lodged in tar-paper barracks in relocation centers .....
“Life in a relocation center was very trying Small grievances accumulated, causing many to‘ become discouraged and lose faith; others turned bitter. Fortunately I had pre ,,,
viously been introduced to the Baha 1 Faith by Agnes Alexander. This, I believe, and the understanding, love and friendship of Bahá’í friends who never failed to write encouraging comforting letters enabled me to look upon evacuation and relocation with an altogether different attitude. Despite the inumerable unpleasant inconveniences and hardships, life in the center became a challenge. Each day brought new tests and new ways of helping others.
“The alien parents, alien primarily because the United States law forbade them from becoming naturalized, found life in the centers especially difficult, their high hopes for their children’s American future utterly shattered. My parents, however took the whole thing very well, for which my brother and I felt fortunate, indeed. They bore no ill feelings whatsoever for having been uprooted and thrust into the middle of a hot, dusty desert, for they believed that all would pass. Being Buddhist, they believe that all material things in this world are transitory, and the trials but tests in preparation for the life hereafter.
“As children, my brother and I were brought up in a Buddhist home, but as we grew older, we were encouraged to attend Christian services and taught that there was much good
222
WITH OUR READERS
in all religions. How delighted my parents will be When I can give them the Bahá’í message, which teaches
us that the source of all religions is one.
“After a sifting process of registration and hearings, those deemed loyal are given leave clearance, so that they may relocate and adapt themselves to normal life. But a Nisei has to muster considerable courage to step forth into the society which rejected him. The outside has become vague, enormous, and fearful. As he leaves the center he is about as lonely any human being could be, facing even more prejudice than his father did as an immigrant. The Nisei, however, have not lost courage altogether; nor have they lost faith in the only country they know, America. By April,1944, 17,000 Nisei had relocated, many in vital war] obs. Today (this would mean October, 1944) there are more than 10, 000 Nisei, including the Hawaiian Nisei, in the armed forces.
“If the relocation program is ended at an early date. [We understand it is now being brought to a rapid close. Editor. ] the program itself will show constructive results desp ite the hardships, expense, and suffering. The bitterness and resentment can be wiped out. Much already has been gained from evacuation, I belieVe, in that it has enabled the Nisei to break away from complete dependency upon their parents and to take their place in American society. Their dispersal throughout the nation is accelerating assimilation and helping the American public to know them.
“At first sight it may have seemed unjust that the innocent should suffer
with the guilty, but as ‘Abdu’l-Bahá
assures us, the injustice is only ap 223
parent, and in the long run perfect justice will prevail. Every misfortune brings its blessing if we but look for it. There are many Nisei, however, who still harbor bitterness and resentment, seeing only the superficial aspects. I am hoping that when you come across such a Nisei, you will be able to help him erase his warped feelings. He is anxious to forget the entire experience; so, befriended and treated as an individual, he will open his heart to you and he will be eager to hear the Bahá’í message.
“The Nisei possesses a distinct cultural difference, a blending of the East and West, which can be used to good advantage in bringing about spiritual unity. The struggle they have had to undergo is making them think independently. More and more are realizing that they must broaden their horizons and strive for better relationships based on religious and cultural values. I can see them becoming an active part of the pattern God laid out for mankind in this new age, when the influence of God will bring love which will unite all the peoples to enrich the world, not destroy it.”
I- “. § In her article “Bahá’u’lláh, the World Physician” Mabel Hy de Paine
presents to the readers of World Order the Baha” 1 Message in its full and broad aspects, showing what it means alike to individuals and nations. Mrs. Paine has made occasional contributions to World Order, one of which, “Bahá’u’lláh as Protector” appeared in our July, 1942, issue. Mrs. Paine has actively served the Bahá’í Faith in her home community of Urbana, Illinois for many years. She is a member of the Spiritual Assembly of that commun
[Page 224]
224 WORLD ORDER
ity and one of the editors of Bahá’í News.
Bahá’ís believe in and reverence Christ as the Divine Revealer of the Will of God. They also believe that Jesus Christ expected and taught that in due time another Revealer in the form of a human temple would appear with a fuller revelation from God which the limitations of the age in which Christ appeared prevented Him from revealing. Marguerite True’s article, “Christians Awakel”, is a challenge to Christians to investigate the claims of Bahá’u’lláh and find out for themselves whether these claims are true or not. Mrs. True’s most recent previous contribution to W orld Order was “Spiritual Housecleaning” in the April, 1945, issue. She is secretary of the National Bahá’í Public Meetings Committee and continues as- secretary of the National Bahá’í Contacts Committee.
Her home is in Grosse Point, Michigan.
- t. ‘
From time to time we have been publishing appreciative reviews of our Bahá’í literature. In this literature series Marion Holley contributes for this issue an appreciation of the collection of letters written by Shoghi Effendi called “The World Order of Bahá’u’lláh.” Miss Holley has been active in Bahá’í work in California and has been for several years a member of the Bahá’í National Teaching Commite. By profession a social worker, Miss Holley has given particular attention to social questions relating to youth, minority groups, and the issues of war and peace. She has made a number of contributions to World Order. Among the more recent ones are “The Growth of the
American Bahá’í Community,” her Centenary talk, and “The Call to Unity,” a radio script written in collaboration with Shirley Warde and sent out over many stations during Centenary week. Miss Holley recently left this country and is now in England.
Eva Flack McAllister sends her contribution, “Heritage to Youth,” from Greensboro, North Carolina, where she went a few years ago as a Bahá’í pioneer.
“ ‘Abdu’l-Bahá’s Visit to America” is another in the series of Mariam Haney’s recollections of the early decades of the Bahá’í Faith in America. Mrs. Haney is living in Washington, D. C. where she serves the Bahá’í Faith in many ways.
Under the title “Can Your Religion Unite the Nation?” Mary McClennen Marlowe invites each reader to answer her searching questions. Previously World Order has published several of Mrs. Marlowe’s poems under the signature Polly McClennen. Mrs. Marlowe’s home is now in Portsmouth, New Hampshire.
The theme—one common faith, one world religion, the only solution for the world’s ills and only sure basis for lasting peace—emphasized in both Mrs. Paine’s and Mrs. Marlowe’s articles is reiterated from a diflerent point of view in the editorial “Greater
than Atomic Power” contributed by Bertha Kirkpatrick.
The valuable list of references on race relations assembled by Esther Popel Shaw was sent to World 0rder by Elsie Austin and is printed with the permission of the compiler. World Order is grateful for this service to both these friends.
—THE Em'rons
[Page 225]
"I
v
‘1‘..__
Bahá’í World Faith
This book contains a representative selection of the Writings of
‘ Bahá’u’lláh and of ‘Abdu’l-Bahá, and is the largest collection of Bahá’í
literature in English translation now available in one volume.
A detailed Table of Contents and an Index make the Bahá’í teachings readily accessible for study 'as well as reading and meditation.
The plan of the hook arranges the contents in nine chapters, as follows: Part One—Writings of Bahá’u’lláh Chapter One—The Great Announcement Chapter Two—The Promised One ‘ Chapter Three—The Life of the Soul” Chapter F our—Laws of the New Age Chapter Five—The Mystery of God
Part Two—Writings of ‘Abdu’l-Bahá Chapter Six—The Faith of Bahá’u’lláh Chapter Seven—Soul, Mind and Spirit Chapter EigM—The Loom of Reality Chapter Nine—The Divine Plan
a
Each of thme chapters has been treated as a unit of significance, and the sequence of the nine chapters conveys a sense of the unfoldment of the Bahá’í Dispensation in the Tablets of Bahá’u’lláh, His Will and Testament, the Tablets and Addresses of ‘Abdu’l-Bahá, and in His Testament and Plan for the World Order of Bahá’u’lláh.
The passages selected have been taken from fifteen different publications as well as from the National Archives.
Printed on thin light paper and bound in green fabrikoid. 465 pages. Per copy, $1.50.
Bahá’í PUBLISHING COMMITTEE 110 Linden Avenue, Wilmette, Illinois
Words of Bahá’u’lláh
Inscribed Over the Nine Entrances of the House of W orship, W ilmette, Illinois
. The earth is but one country; and mankind its citizens.
2. The best beloved of all things in My sight
is Justice; turn not away therefrom if thou desirest Me.
3. My love is My stronghold; he that entereth therein is safe and secure.
4. Breathe not the sins of others so long as thou art thyself a sinner.
5. Thy heart is My home; sanctify it for My descent.
6. I have made death a messenger of joy to
thee; wherefore dost thou grieve?
7. Make mention of Me on My earth that in My heaven I may remember thee.
8. 0 rich ones on earth! The poor in your
midst are My trust; guard ye My trust.
9. The source of all learnings is the knowledge of God, exalted be His glory.
