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[Page 367]

WORLD ORDER

THE BAHÁ’Í MAGAZINE

February, 1942

• Science and the Open Mind . . . . . . . Glenn A. Shook 369

• I Beg of Thee . . . . . . . . . . . . . Bahá’u’lláh 376

• All Are Servants of One God . . . . . . . ‘Abdu’l-Bahá 377

• Religion and Order . . . . . . . . . . . Bahá’u’lláh 384

• Music and the Life of the Spirit . . Robert L. Gulick, Jr. 385

• This Judgment of God . . . . . . . . . Shoghi Effendi 390

• What Can You Believe? . . . . . . . . . . Charles S. Krug 391

• Go, Teach! Poem . . . . . . . Gertrude W. Robinson 393

• A Bahá’í Pioneer in Paraguay, IV . Elizabeth H. Cheney 394

• The Last Best Hope of Earth, Book Review . . Garreta Busey 398

• The New Day, Poem . . . . . . . . . . . . . Frances Mitchell 399

• Bahá’í Lessons . . . . . 400 • With Our Readers . . . . . 402

FIFTEEN CENTS

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O CONTENDING PEOPLES AND KINDREDS OF THE EARTH! SET YOUR FACES TOWARDS UNITY, AND LET THE RADIANCE OF ITS LIGHT SHINE UPON YOU. GATHER YE TOGETHER, AND FOR THE SAKE OF GOD RESOLVE TO ROOT OUT WHATEVER IS THE SOURCE OF CONTENTION AMONGST YOU. THEN WILL THE EFFULGENCE OF THE WORLD’s GREAT LUMINARY ENVELOP THE WHOLE EARTH, AND ITS INHABITANTS BECOME THE CITIZENS OF ONE CITY, AND THE OCCUPANTS OF ONE AND THE SAME THRONE. . . . CLEAVE UNTO THAT WHICH DRAWETH YOU TOGETHER AND UNITETH YOU.—BAHÁ’U’LLÁH

CHANGE OF ADDRESS SHOULD BE REPORTED ONE MONTH IN ADVANCE

WORLD ORDER is published monthly in Wilmette, Ill., by the Publishing Committee of the National Spiritual Assembly of the Bahá’ís of the United States and Canada. EDITORS: Garreta Busey, Stanwood Cobb, Alice Simmons Cox, Horace Holley, Bertha Hyde Kirkpatrick. CONTRIBUTING EDITORS: Marcia Steward Atwater, Hasan M. Balyusi, Dale S. Cole, Genevieve L. Coy, Mae Dyer, Shirin Fozdar, Marzieh Gail, Inez Greeven, Annamarie Honnold, G. A. Shook.

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SUBSCRIPTIONS: $1.50 per year, for United States, its territories and possessions; for Canada, Cuba, Mexico, Central and South America. Single copies, 15¢. 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, Ill., under the Act of March 3, 1879. Contents copyrighted 1941 by Bahá’í Publishing Committee. Title registered at U. S. Patent Office.

FEBRUARY, 1942, VOLUME VII, NUMBER 11

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WORLD ORDER

THE BAHÁ’Í MAGAZINE

VOLUME VII FEBRUARY, 1942 NUMBER 11

Science and the Open Mind

Glenn A. Shook

SCIENCE AND REVELATION ARE TWO WINGS FOR FLIGHT IN THE REALM OF TRUTH

THERE is a sense in which all knowledge is one, but it is convenient to make logical divisions which, like milestones, help us to locate our position without obstructing our progress. There are phenomena in the physical world which can and must be subjected to observation and experiment. There are physical quantities like length and mass which can be measured with instruments. Science is concerned with this kind of knowledge. We call physics, chemistry and astronomy exact sciences because most of the laws with which they deal can be expressed mathematically. The other sciences are more empirical. Modern civilization is built upon the exact sciences.

Of all branches of knowledge, science has been foremost in upholding “unfettered investigation of truth”, a fundamental Bahá’í principle. Although science was opposed for many centuries, today the economist, historian and even the theologian are glad to emulate its methods. Some will deplore [Page 370] the narrowness of science even while calling upon it to validate a vacuous or untenable theory, but experience shows that specialization is necessary for progress.

At the outset we should distinguish between the scientific approach to knowledge and (for want of a better name) what we might call scientific objects. The scientific approach can be applied to all fields of knowledge but many realities of life cannot be treated as scientific objects. Love, humility and sacrifice are just as “real” as the facts of science, but they cannot be measured directly or indirectly as scientific objects nor can we judge of their validity by the methods of science.

Mechanical theories of things spiritual sometimes appeal to the unscientific mind but never to the real scientific mind. For example we may say that Spirit is merely a highly attenuate form of matter. Embellish the idea as you will, it has none of the attributes of a scientific theory and we cannot establish a unity between matter and Spirit by any such subterfuge. On the other hand if we study the lives of those who have developed their spiritual natures, if we study the lives of the prophets we will surely learn something about Spirit. This scientific approach is not only permissible but necessary for spiritual progress. However we must always remember that science cannot make value judgments.

SCIENCE AND VALUE

There is a world of science and a world of value. Now religion belongs to the world of value and if we keep this in mind we will avoid much confusion.

In the book of Proverbs the voice of Wisdom tells us that it pays, in the long run, to abide by the moral law and a scientific approach to life would lead to the same conclusion. Isaiah, however, lifts us to a much higher level when he informs us that God’s ways are not man’s ways and while God [Page 371] requires much more than Wisdom, “ . . . He will abundantly pardon.” Wisdom can only point to the inflexible law, Wisdom cannot pardon. Here is a mystery that is beyond science.

Thomas Aquinas made a claim for revelation that appears rather scientific. He maintained that revelation was above reason but not contrary to reason. Today, however, theology regards this as a pernicious doctrine, for it permits man to disregard anything in the revealed Word that does not appeal to his reason. Of course no prophet ever upheld such a doctrine. Bahá’u’lláh is very explicit on this point. “O leaders of religion! Weigh not the Book of God with such standards and sciences as are current amongst you. . . .”

In the Bahá’í writings science is extolled, but a clear distinction is made between science and value. ‘Abdu’l-Bahá eulogizes science in the following glowing terms, “The hidden treasures of kings cannot be compared with a drop of the water of science; nor with the smallest cup of their learning, and the heaped-up talents of gold and silver cannot be equal to the solution of the least abstruse of their problems.” But he also reminds us that science is only one wing and that without the wing of religion man will fall into materialism.

We must investigate until we find the infallible source of knowledge but when it is found our investigation, so far as the source goes, comes to an end. This is a cardinal principle in the Bahá’í Faith and it is stressed in no uncertain terms. “Blessed is the man that hath acknowledged his belief in God and His signs, and recognized that ‘He shall not be asked of His doings.’ Such a recognition hath been made by God the ornament of every belief, and its very foundation.”

Should revelation uphold a scientific theory that is contrary to man’s knowledge, man should re-examine his knowledge. This is not incompatible with the concept of omnipotence, but the omnipotent God of theology is often merely [Page 372] an intellectual concept which can be brought into agreement with other concepts.

Every extant religious system has a few doctrines that are repulsive to the scientific mind, but let us distinguish clearly between what has been revealed by the divine founder of a religion and what has been added by man to meet the exigencies of the time. While the majority of scientists in the western world refuse to accept all the doctrines of any church, practically none would take exception to the words of Christ. Science is not an enemy of revelation.

MAN AND REVELATION

In the Bahá’í writings we find a clear distinction between what man can accomplish and what is revealed for him. Anticipating the rise of a new civilization ‘Abdu’l-Bahá tells us that a number of “distinguished” and “high-minded” sovereigns must assemble and establish universal peace, that a universal language must be established, etc. “The greatest bond, however, is one common Faith, but let us observe that this is not to be evolved by the mind of man. Man is not to choose one of the existing religions nor is he asked to build up an eclectic system. “This can in no wise be achieved except through the power of a skilled and inspired Physician.” Here we are in the field of value and science has nothing to say about value. On the other hand, in explaining abstruse questions ‘Abdu’l-Bahá admonishes us to reflect and ponder.

Modern science realizes that there are great mysteries even in the physical world. In the nineteenth century we were reasonably sure that we could “explain” the underlying reality of the physical world. We built models like the ether; we talked glibly about particles, waves and vibrations. We thought we could completely explain a few things by means of these models. Today we are not so sure. Light is no longer a [Page 373] simple wave phenomenon. The ether has raised more problems than it has solved. This does not mean however that science is failing—far from it, but it does mean that modern science regards the reality of the physical world as somewhat of a mystery.

The layman can apply science to the spiritual world if he wishes but for the present, at least, the scientist will confine himself to what can be measured.

THE THEORY OF EVOLUTION

The theory of evolution is one of the greatest generalizations of science. By means of it we can explore in time as we explore in space with the telescope. Let us remember however, that while there is evidence for this theory it must not be classed with the great body of scientific doctrine which rests upon a much firmer foundation. Science does not know how the physical world began nor how it will end. The theory does not account for the origin of life nor the origin of matter.

It is interesting to compare the Bahá’í teaching on evolution with the scientific views. The following quotations are taken from Some Answered Questions. Speaking of the universe ‘Abdu’l-Bahá says, “Then it is evident that in the beginning matter was one, and that matter appeared in different aspects in each element. . . .” “But it is clear that this terrestrial globe in its present form did not come into existence all at once: . . .” Again speaking of man He says, “It is certain that in the beginning he had not this loveliness and grace and elegance, and that he only by degrees attained this shape, this form, this beauty, and this grace.” But He supplements our knowledge when He assures us that man and the universe always existed and that man is a distinct species. Science cannot refute these statements and they are not in conflict with science.

[Page 374]

The true doctrine of evolution, as I understand it, is expressed in the verse, “All things whether large or small, were created perfect and complete from the first, but their perfections appear in them by degrees.” This view is certainly more comprehensive than the scientific view, but there is really no conflict between the two concepts. ‘Abdu’l-Bahá supplies the missing elements that are ostensibly beyond the human intellect. Science assumes that the universe is orderly, controlled by law, but it makes no assumption as to the origin or nature of the law.

There is then a realm of science and a realm of value which is not open to scientific investigation. Nevertheless science is the greatest means for the advancement of our material civilization.

THE SPIRIT OF SCIENCE

Science has set a high standard for the evaluation of truth. It weighs impartially all the facts and is never biased by prejudice. However, science is not content with collecting and examining facts, sometimes it is necessary to assume a tentative hypothesis which is not suggested by known facts. The hypothesis is then subjected to tests. If it explains some phenomena and is not at variance with too many known facts it is temporarily retained. But science is relentless—the hypothesis is subjected to repeated tests before it is accepted or rejected.

This is the method of science. Man observes, experiments and formulates laws and theories. This is conducive to progress in the physical world. On the other hand the laws for governing society and the individual are not obtained in this manner; they are revealed by the prophets. For example, man advances in the spiritual world by striving to understand the revealed Word and by emulating the lives [Page 375] of the prophets but not by formulating mechanical explanations of things that transcend both time and space.

Science is universal. We speak of Italian painting and Russian art, but not of Italian science and Russian science. When one scientist makes a discovery it is accepted by the whole scientific world, not merely by one locality, nation or race. Science rejects an obsolete theory when it is obsolete and accepts a new one when its usefulness is demonstrated.

Unfortunately, outside the field of science this is not the case. How many historians have ever seriously considered the probable fate of Europe had Charles Martel failed to suppress the Arab invasion in the eighth century? In view of what Islám accomplished in Spain, is it not plausible to assume that it would have prevented the Dark Ages? How many have searched for the real cause of the Renaissance or the cause of the loss of Christian unity? How many erudite religious philosophers have given any considerable time and thought to the problem of successive revelation or the spiritual evolution of the race? Neither the historian nor the philosopher can maintain that he did not possess sufficient data. The facts were there but the way was barred by prejudice.

The recognized leaders of the world, those who control the destinies of mankind, might well adopt this spirit of inquiry.

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GLORY be to Thee, O Lord my God! I beg of Thee by Thy Name through which He Who is Thy Beauty hath been stablished upon the throne of Thy Cause, and by Thy Name through which Thou changest all things, and gatherest together all things, and callest to account all things, and rewardest all things, and preservest all things, and sustainest all things—I beg of Thee to guard this handmaiden who hath fled for refuge to Thee, and hath sought the shelter of Him in Whom Thou Thyself art manifest, and hath put her whole trust and confidence in Thee.

She is sick, O my God, and hath entered beneath the shadow of the Tree of Thy healing; afflicted, and hath fled to the City of Thy protection; diseased, and hath sought the Fountain-head of Thy favors; sorely vexed, and hath hasted to attain the Well-Spring of Thy tranquillity; burdened with sin, and hath set her face toward the court of Thy forgiveness.

Attire her, by Thy sovereignty and Thy lovingkindness, O my God and my Beloved, with the raiment of Thy balm and Thy healing, and make her quaff of the cup of Thy mercy and Thy favors. Protect her, moreover, from every affliction and ailment, from all pain and sickness, and from whatsoever may be abhorrent unto Thee.

Thou, in truth, art immensely exalted above all else except Thyself. Thou art, verily, the Healer, the All-Sufficing, the Preserver, the Ever-Forgiving, the Most Merciful.—BAHÁ’U’LLÁH

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All Are Servants of One God

‘Abdu’l-Bahá

MY SOJOURN in America is drawing to a close. I have passed about eight months in America. To every city have I journeyed and in many churches and synagogues have I spoken, summoning all of them to the oneness or solidarity of the human race. The quintessence of my discourses has been that we are all the sheep of God and that the Shepherd is one. That He as the Shepherd is kind to all His sheep, He hath created all and He hath provided for all; He nourisheth all, He protecteth all. These very beneficent actions on His part show that He is kind, for were He not kind He would not do so. He even nourisheth the rebellious. Even as His Holiness Christ hath said, “Be ye like the Father who is in Heaven, whose sun shines upon all.” His sun shineth upon the just and the unjust, the obedient and the disobedient. What does this mean, this kindness to all? So long as God is kind to all, so long as He does not suffer any distinctions or differentiations, why should we be unkind, why should we arise in opposition towards each other, why should we hate each other, whereas God is kind to all? And is it not contrary to His kindness that we shall prove unkind? If we injure one another, if we anathematize each other, assuredly that is contrary to the good pleasure and the divine will of God. Christ has declared His sun and that it is shining upon all. In other Words, the sun of His kindness is gloriously shining upon all humanity, the people to whom God is kind. Why should we as His servants be unkind; is this not ignorance, is it not contrary to the will of God?

[Page 378] There is one point to be discussed. The question may be asked as to the differences which exist in religion, saying, that sects differ and denominations are various; and that the differences that exist among the religions, the distinctions which have obtained amongst the various denominations, are hindrances in the way of this unity and agreement. But be it known that this is contrary to facts, because the foundations of the divine religions are one; for the foundation underlying all is Reality.

Reality is one and not multitudinous. We declare that each religion of God’s religions is divisible into two departments. One, the essential division; and that has to do with the spiritualities and it is concerned with the realm of morality and ethical standards. And that division is one and common to all. Therein you will find no difference whatsoever. All the religions believe in the existence of a Prime Being, of a God. All the religions believe in the immortality of the spirit. All the religions believe in the Kingdom of God, and all the religions have this fact expressed in various terms, that man is created after the image and likeness of God. All the religions have summoned people to virtue, and all the religions prohibit all men concerning vices. All the religions have conferred upon men moral training. That you will find common to all. That is one and the same in all, and that, remember, is Reality.

The second division, which has to do with the transactions amongst society and which is of no fundamental importance, is, so to speak, non-essential or accidental. Therein you will find differences; but it is utterly unimportant. Why? Because that second division changes according to the exigencies of time and place. For example, during the era of Moses it was an expedient of that period that divorce was permitted by Him, that divorce was allowed by Him, and an ordinance was issued therefor. But during the time of Christ, it was not. Hence His Holiness Christ abrogated it. During the time of Moses, [Page 379] as is an historical fact, people cut a man’s hand off because of the theft of a dollar. If a man committed theft to the extent of a single dollar a man’s precious hand would be chopped off. Now, I ask, is it possible to cut a man’s hand off for a million dollars? Times have changed. Without a trial it cannot be done, but in those times Moses lived in the wilderness, and the government in the wilderness thus decreed. In the wilderness, where there were no penitentiaries, such direct measures were observed, such as taking a man’s eye because he had committed injury to another’s eye; “An eye for an eye and a tooth for a tooth” was the law. Ten ordinances concerning murder you will find in the Torah; but those were conformable to the times. During the time of His Holiness Christ these were not suitable, and what did His Holiness Christ say? He says in the Gospel, “Whosoever smiteth thee on the right cheek, turn to him the other also.”

We profess this, that the code which has to do with the fundamental part of religion, that is one, there is no change in that; but in the accidentals there is, and the accidentals are of no importance. Were we to hold fast to the essentials of divine religions we would have a basis for unity, points for lasting contact; there would be no enmity, there would be no religious war, there would be no bloodshed and there would be no rancor.

In the Jewish synagogues in Washington the other night I spoke on the subject which concerned this self-same unity. Let us cite from that and give you a resume of it. There were quite a number of Jews present, in number a few hundred Jews. After the introductory remarks, I said, “O ye Jews, verily Christians do believe in Moses. They pronounce Moses to have been the man of God, the interlocutor of God, the one who had witnessed the effulgence of God, He who had heard the summons of God. And He was valid, and His Book they [Page 380] pronounce to be the Book of God. And all the prophets of Israel they declared to be the prophets veritable. Now I ask if the Christians lost anything by this confession of faith, had any harm come to their religion?” They said, “No.” I said, “So long as the Christians believe in the Prophethood of Moses, they declare the Bible, or the Torah to be valid, they believe in all of the prophets of Israel, and thereby they have suffered no loss or harm. What harm is there I asked, if you will also declare that His Holiness Christ was the Word of God? A few words from the heart will do away with this enmity of two thousand years duration; this enmity, this rancor, which have obtained amongst the two religions for two thousand years will be entirely done away with. If you so declare, I ask what harm will come to your religion? Fanaticism caused some even to leave the Temple because of such remarks, some having remained.” Then I advanced some of the proofs. I know the question was propounded as to how the Prophethood of Moses, for instance, be proved? Is it not through the efficacy of the Mosaic work, is it not through His potency; is it not through the power of His utterance; is it not through His teachings? But the other things, the other proof, if you advance those as proofs, the other nations will deny them, and we should advance proofs that are irrefutable.

Let us ask the first question, as to what Prophethood signifies. There is no doubt that the mission of the Prophets is no other than the education of the human race, it is for the training of mankind. And starting with this in hand, we shall find out whether Moses was a Teacher or not, was an Educator or not. We find that His Holiness Moses, through His marvelous teachings and instructions, suffered the Israelites, who were in a state of ignorance, a barbaric state, a state of captivity and bondage, to be advanced from that state of despair and [Page 381] caused them to be elevated to a state of honor, and caused them to be exonerated after they had been humiliated. He made of a people who had been degraded a people most elevated, a people who were formerly ignorant were people of wisdom, a people of impotency and dispersion united for benefit and good. They were enabled through the potency of His instruction to establish the Solomon sovereignty, and therefore they became renowned throughout the world through their virtues. Even the Greek philosophers went for acquisition to them. This proves that His Holiness Moses was an Educator, was a Teacher. No one can deny these facts.

At the time when the Jews were captive of the Roman Empire, they were in a state of utter dispersion and impotency, they had forsaken the law of God. They had held to certain dogmatic teachings, certain professions, which were distinct from the original postulates. Thus, through such superannuated teachings, they were weakened, effaced and even dispersed throughout the world. His Holiness Christ was a single individual, single and unique, lonely, without any assistance or helper, who appeared amongst the Israelites. And this single and unique individual saved the Greek nation, saved the Roman nation, saved the Chaldean nation, saved the Assyrian people, the Hebrew, the Syrian, and the various nations. He unified them, He caused them to agree, He brought them all beneath a standard concerning the oneness of the world of humanity. He gave a new life, a new impetus to those people. Are these not sufficient facts to prove that He was a mighty Educator? Are these not sufficient tokens of His teachings and His being a Teacher, for was He not also an Israelite, a member of the Hebrew nation? And He, though single and alone, founded such a mighty institution in the world. It is evident, therefore, that this personage was single and unique, God was with Him and the power of Heaven was His associate, [Page 382] and the power of the Holy Spirit ever upheld Him, for without this marvelous power He could not have succeeded in establishing and spreading broadcast such a thing. Therefore, what harm is there in this that you shall also declare His Holiness Christ to be the Word of God? And thereby enmity will be dispelled from the Jew and the Christian. What a prejudice this is, what ignorance that is. Consider what His Holiness Christ wrought. You declare that Jesus Christ was an enemy of Moses. But we investigate Reality and we find, that His Holiness Christ eulogized Moses, He praised and eulogized the Bible, He eulogized all the Israelitish prophets, for fifteen hundred years the Jews failed to cause the name of Judaism even to reach European shores but it was through the instrumentality of the Gospel and evangelism that the name of Judaism and Moses reached Europe. It was through the New Testament that the Old Testament was published broadcast. Is not this an indication of love, or is it a profession of enmity? What a prejudice, what a fanaticism is this, what an inadvertence.

The purport is this, that we declare the foundations of the divine religions to be one, and if we forsake these accidental imitations—by imitations, we mean the teachings that have crept in, dogmas which have crept into religion, and which have nothing to do with the foundation—then we have a basis for unity amongst the religions, then we have a cause or source of illumination of all humanity. That which is conducive to life undoubtedly is a source of life. That which is causative of enmity without a doubt is the cause of death. His Holiness Christ has come in order that love might be created amongst men, in order that the world of humanity shall be illuminated. Therefore, if everyone believes really in Christ, he must be a lover of humanity. And remember that Christ was absolute love. If it be not so, and if he shall not so do, then he is not [Page 383] a Christian except nominally, holding to the dogmatic and blind imitations, for Jesus Christ was a lover of all mankind. He loved all the religions. At most it was this: He declared, some are asleep; they must be awakened. Some are childlike; they must be trained. Those that are ignorant they must be taught. And that is all. Otherwise, the Prophets themselves, the founders, including Christ, were lovers of each other and of humanity. All the Prophets of God, verily, are the manifestations of eternal love. They have been the manifestation of mercy. They were not commissioned to create enmity. Hence all the enmity which has been created has been due to blind imitation.

In brief, all phenomena have been reformed; sciences have been reformed; industrialism has been reformed; legality has been reformed; ethics have been reformed, discoveries have been reformed; inventions have been renewed. All phenomena have been subjected to a reformation. Past laws will not do for the present day; manners of past times will not do for the present day; the laws and jurisprudence of the past will not do for the present day; the sciences of the past are not applicable to the present situation; civil government as in the past cannot be enforced today, because this is the century of reformation and the world is to be illuminated. Hence, the blind imitations which have caused alienation, the blind imitations which have caused enmity, hatred and rancor, which have caused bloodshed among men, will not do for this day and its needs. Today amongst men amity must obtain, love shall be created, unity must obtain, agreement must obtain, reciprocity and cooperation must become realities. The requirements, the exigencies, paramount in importance for today are these, and hence we must reinstate and reform the foundations of all the divine religions, and thereby we have a basis, a platform for amity and unity amongst men; we have thereby [Page 384] love of all humanity established. Hence We declare that we are all the servants of one God and that He is kind to all of us. If there be some who are ignorant; they must be educated; if a man be asleep, he must be awakened; if he be sick, he must be treated; if he be childlike, he must be brought to maturity. But, according to all the divine religions, all must be loved. God is one, and we are all His children and we are all submerged in the sea of His everlasting mercy.

An address, hitherto unpublished, given in the Chapel of the First Independent Christ’s Church, Unitarian, Baltimore, Maryland, November 11, 1912.

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RELIGION AND ORDER

Religion is verily the chief instrument for the establishment of order in the world, and of tranquillity amongst its peoples. . . . The greater the decline of religion, the more grievous the waywardness of the ungodly. This cannot but lead in the end to chaos and confusion.—BAHÁ’U’LLÁH

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Music and the Life of the Spirit

Robert L. Gulick, Jr.

FROM time immemorial the development of music has been closely related to the expression of religious feeling. Among contemporary primitive peoples music forms an important feature of Worship. Outstanding among the surviving hymns of 3,000 or 4,000 years ago are those contained in the Rig-Veda, typified by these verses:

“Let us sing glory to the far-famed Hero, who must be praised with fair hymns by the singer!

“Unto the Great We bring great adoration,—a chant with praise to him exceeding mighty!”

When the children of Israel escaped from Egyptian bondage, their joy was expressed in song. “Then sang Moses and the children of Israel this song unto the Lord, and spake, saying, I will sing unto the Lord, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea (Exodus 15:1).” Miriam is remembered as the first prima donna in recorded history. “And Miriam, the prophetess, the sister of Aaron, took a timbrel in her hand, and all the women went out after her with timbrels and with dances (Exodus 15:20).” The one Old Testament section most cherished by Christians is probably the Psalms, the hymns which David melodiously sang in the Holy of Holies at Jerusalem. The following are representative:

“O sing unto the Lord a new song: sing unto the Lord, all the earth.” (96:1)

“Praise the Lord with harp: sing unto him with the psaltery and instrument of ten strings.” (33:2)

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“Sing unto him a new song; play skilfully with a loud noise.” (33:3)

“I will praise the name of God with a song, and will magnify him with thanksgiving.” (69:30)

“This also shall please the Lord better than an ox or bullock that hath horns and hoofs.” (69:31)

David recognizes that the most wonderful of songs are the laws of God:

“Thy statutes have been my songs in the house of my pilgrimage.” (Ps. 119:54)

The role of music in the religious life is also acknowledged in the letters ascribed to Paul:

“And be not drunk with wine, wherein is excess; but be filled with the Spirit; speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord.” (Ephesians 5:18, 19)

“Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.” (Colossians 3:16)

The Islamic attitude toward music requires a word of explanation. The professional musicians of Muḥammad’s day were either the slaves, male and female, imported from Syria and Persia, or the hetairai, called Kyán. Obviously, the Prophet could not sanction the songs and dances of these degraded women. Even so, tradition from Ayesha indicate that Muḥammad was more favorable toward music than were some of his followers, as for example, Abú-Bakr. Certain it is that the Islamic contribution to musical progress has been considerable. The principal authority on the subject of the Arabian musical influence, H. G. Farmer, asserts that the word jazz is Arabic in origin (meaning, “to cut short”) and that Arabian melodies [Page 387] were taken to North Africa by the Muslims to be later brought to our shores by the Negroes!

The great Muslim mystic, Al-Gházzáli, took a very enlightened position on the subject of the effects of music in his Alchemy of Happiness, written about nine centuries ago:

“The heart of man has been so constituted by the Almighty that, like a flint, it contains a hidden fire which is evoked by music and harmony, and renders man beside himself with ecstasy . . . The effect of music and dancing is deeper in proportion as the natures on which they act are simple and prone to emotion; they fan into a flame whatever love is already dormant in the heart, whether it be earthly and sensual, or divine and spiritual . . . At present we content ourselves with saying that music and dancing do not put into the heart what is not there already, but only fan into a flame dormant emotions. Therefore if a man has in his heart that love to God which the Law enjoins it is perfectly lawful, nay, laudable in him to take part in exercises which promote it. On the other hand, if his heart is full of sensual desires, music and dancing will only increase them, and are therefore unlawful for him. While, if he listens to them merely as a matter of amusement, they are neither lawful nor unlawful, but indifferent.”

Despite its wealth of historical attestations, Islám is a divided house in which no one can speak with unquestioned authority. There are just as many traditions against music as there are in its favor and the result has been to inhibit musical advance.

The Bahá’í Faith is arrayed on the side of music. ‘Abdu’l-Bahá. wrote, “This wonderful age has rent asunder the veils of superstition and has condemned the prejudices of the people of the East. Among some of the nations of the Orient music and harmony were not approved but the Manifested Light (Bahá’u’lláh) in this glorious age has revealed in Holy [Page 388] Tablets that singing and music are the spiritual food of the hearts and souls.” Bahá’u’lláh in the Kitáb-i-Aqdas decreed, “We have made music a ladder whereby the spirit of man may ascend to the Supreme Horizon, therefore do not make it the wings of passion and lust.” Again, the Master said, “A wonderful song gives wings to the spirit and fills the heart with exaltation.”

The importance of musical training for children is stressed. Thus, in the Kitáb-i-Aqdas, it is written, “Let them memorize the Tablets of the Merciful, And chant them with melodious voices in the galleries Built in the Temple of the Mashriqu’l-Adhkár.” Speaking at a Children’s Reception in Washington, D. C., ‘Abdu’l-Bahá said, “The spirit of man is exhilarated through the notes and charms of music. Especially it has a wonderful sway and effect over the hearts of children . . . Music will become the cause of the expression of the latent talents endowed in their hearts . . . It is incumbent upon each child to know something of the art of music . . . Likewise it is necessary that the schools teach the art of music to the pupils, so that they may enjoy life more thoroughly.” (Star of the West, April 28, 1912)

Music lends itself well to the creation of a spiritual atmosphere at gatherings of the friends. When the spiritual ear listens to inspiring music, it is an act of worship. For many people attendance at a symphony concert is a more prayerful act than church attendance. Although our musical development must be natural and indigenous to our culture, it is thought that the chanting of the prayers of Bahá’u’lláh in a befitting manner in America would truly uplift the souls of the believers and be a source of attraction to all who listen “unto the River of Life”. Whether purely coincidental with Bahá’í sanction or not, it is interesting to note the present overwhelming prevalence of music in our daily life. Constant Lambert laments that we have [Page 389] too much music, but we may view with satisfaction the great popularity of radio programs sponsoring the finest music and the tremendous sale of the best phonograph records.

The importance of music has been emphasized, but music has its limitations. Hearing good music will not by itself improve the moral standards of the individual or of society. It must function with other beneficent influences. ‘Abdu’l-Bahá speaks:

“Music is an important means to the education and development of humanity, but the only true way is through the Teachings of God. Music is like this glass which is perfectly pure and polished. It is precisely like this pure chalice before us, and the teachings of God, the Utterances of God, are like the water. When the glass or chalice is absolutely pure and clear and the water is perfectly fresh and limpid, then it will confer life; wherefore the Teachings of God, whether they be in the form of anthems or communes or prayers, when they are melodiously sung, are most impressive.”

We must bear in mind the necessity of viewing life as unitary in character so that all things work together for good and individual and collective life are coherent, unified, and harmonious. As the lyrical poet, John Keats, has indicated, the most beautiful songs are those which ear hath not heard:

“Heard melodies are sweet, but those unheard

Are sweeter; therefore, ye soft pipes, play on;

Not to the sensual ear, but, more endear’d,

Pipe to the spirit ditties of no tone.”

The concept of the unitary, God-controlled life is vividly and beautifully described by Bahá’u’lláh in the following passages:

“If it be Thy pleasure, make me to grow as a tender herb in the meadows of Thy grace, that the gentle winds of Thy will may stir me up and bend me into conformity with Thy pleasure, [Page 390] in such wise that my movement and my stillness may be wholly directed to Thee.” (Prayers and Meditations by Bahá’u’lláh, p. 240)

“I am so inflamed by my love for Thee, and so inebriated with the wine of Thy oneness, that I can hear from the whisper of the winds the sound of Thy glorification and praise, and can recognize in the murmur of the waters the Voice that proclaimeth Thy virtues and Thine attributes, and can apprehend from the rustling of the leaves the mysteries that have been irrevocably ordained by Thee in Thy realm.” (Prayers and Meditations by Bahá’u’lláh, p. 272)

---

This Judgment of God

THIS JUDGMENT of God, . . . is both a retributory calamity and an act of holy and supreme discipline. It is at once a visitation from God and a cleansing process for all mankind. Its fires punish the perversity of the human race, and weld its component parts into one organic, indivisible, world-embracing community. Mankind, in these fateful years, . . . is, as ordained by Him Who is both the Judge and the Redeemer of the human race, being simultaneously called upon to give account of its past actions, and is being purged and prepared for its future mission. It can neither escape the responsibilities of the past, nor shirk those of the future. God, the Vigilant, the Just, the Loving, the All-Wise Ordainer, can, in this supreme Dispensation, neither allow the sins of an unregenerate humanity, whether of omission or of commission, to go unpunished, nor will He be willing to abandon His children to their fate, and refuse them that culminating and blissful stage in their long, their slow and painful evolution throughout the ages, which is at once their inalienable right and their true destiny.

—SHOGHI EFFENDI

[Page 391]

What Can You Believe?

Charles S. Krug

TO MANY that question will mean, “What is believable— credible?” To some it will carry a challenge, “To what degree have you developed your capacity to recognize, know and accept Truth?” In other words,—“What can YOU believe?”

In these days of ever-increasing confusion, dismay, despair and disillusionment what you believe alone can bring you true tranquillity. We have been warned, “Beware that ye fear not in that day when all men shall fear!”

‘Abdu’l-Bahá. assures us, “If we are hemmed in by difficulties we have only to call upon God, and by His great Mercy we shall be helped.” “If sorrow and adversity visit us, let us turn our faces to the Kingdom and heavenly consolation will be outpoured.” (Paris Talks—“Pain and Sorrow.”)

Can YOU believe that?

Let us agree—belief is absolute. We either believe or we don’t. There is no middle ground. Mental reservations are out.

Let us check up—can I believe, truly believe, the assurance given me by ‘Abdu’l-Bahá? If not, let us lose no time. Let us analyse the predicament. What prevents my believing? WHY can’t I believe?

These questions may prove helpful:

Do I believe in God? The “Of course I do” comes too easily.

Do I believe God is all-powerful? Again I agree, readily.

But do I really believe “He doeth whatsoever He willeth?”

Am I truly sincere when I pray, “THY will be done?”

[Page 392] Again, am I absolutely sincere when I pray, “Let my trust be in Thy will and my deeds according to Thy commands”?

Let us be sure to be brutally honest with ourselves in answering those questions. Then let us turn our thoughts to these words revealed by Bahá’u’lláh:

“O my servants! Sorrow not if, if in these days and on this earthly plane, things contrary to your wishes have been ordained and manifested by God, for days of blissful joy, of heavenly delight, are assuredly in store for you.”

In the same paragraph you will find this assurance,—

“I swear by My Life! Nothing save that which profiteth them can befall My loved ones. To this testifieth the Pen of God, the Most Powerful, the All Glorious, the Best Beloved. Let not the happenings of the world sadden you. I swear by God! The sea of joy yearneth to attain your presence, for every good thing hath been created for you, and will, according to the needs of the times, be revealed unto you.” (Advent of Divine Justice, p. 69)

What greater assurance could we ask or expect? And, let us realize that this assurance is given us by GOD! Don’t we accept the assurances of mere man, fellow-creatures like ourselves? How can we doubt the assurance given us by the Divine Creator Himself?

No wonder ‘Abdu’l-Bahá told us so often—“As ye have FAITH so shall your powers and blessings be.”

After all, we humans are but the sum total of the experiences we have survived. We are the creatures. God is the Creator. Abraham Lincoln put it this way—“I have often been driven to my knees by the realization that I had nowhere else to turn.”

A report from abroad tells of the following warning displayed on an English church in the “blitzkrieg” area,—“If your knees are knocking, KNEEL on them!”

[Page 393] Yes, not only is our capacity to know and believe TRUTH a trustworthy measuring stick of our spiritual development, but it is an equally accurate gauge of our peace of mind, our tranquillity.

“If the heart turns away from the blessings God offers, how can it hope for happiness? If it does not put its hope and trust in God’s Mercy, where can it find rest? Oh trust in God! For His Bounty is everlasting, and in His Blessings, for they are superb. Oh! put your faith in the Almighty, for He faileth not, and His goodness endureth for ever! His Sun giveth Light continually, and the Clouds of His Mercy are full of the Waters of Compassion with which He waters the hearts of all who trust in Him. His refreshing Breeze ever carries healing in its wings to the parched souls of men!”

(—‘Abdu’l-Bahá)

---

GO, TEACH!

Gertrude W. Robinson

“Equipped, empowered”—what mighty words are these

To make the heart of man discard all ease

And fling himself with ardor in the fray

That ushers in this challenging new Day!

America! The task is thine! Take up

And drink thy fill from out God’s brimming Cup

Of choicest Wine and know thy way is showered

With promised good. Thou art “equipped, empowered”.

[Page 394]

A Bahá’í Pioneer in Paraguay

Elisabeth H. Cheney

IV

ONE NIGHT when I had a little supper party scheduled at el Gran Hotel, a tornado struck Asunción accompanied by torrents of rain. There was not much damage to the city because the houses are all low and of heavy construction, but the streets ran like rivers, trams and buses were completely stalled and only a few taxis managed to work their way through the resulting flood. Consequently only five of my guests managed to arrive, but they seemed to enjoy themselves very much. By the time we left in the wee small hours of the morning the hills had drained away the flood. One of the guests was Sr. Z. of Encarnación, Paraguay, a widely read and much traveled person, very intelligent and agreeable. The Faith is extremely new to him but he seemed much interested and invited me to visit Encarnación, the second largest city of this country, and meet some of his friends, when possible. Am proceeding slowly, rather than trying to make too much speed in spreading the Cause of Bahá’u’lláh, for these people must feel that I am a friend, and that this Faith is a most precious gift for which they are asking, rather than something thrust upon them.

One afternoon Sra. K., who is quite a fiery type of person, came to me beaming with joy. She has had an enemy who has made her a great deal of trouble. On that day, oddly enough, this enemy had called to berate her before leaving the city, and for the first time Sra. K. was able to reply with sincere love and goodwill. The enemy was utterly dumbfounded [Page 395] and could find no word to say, departing greatly abashed.

Another interesting incident is connected with Sr. C. who has suffered from a terrible prejudice against Muḥammad, so much so that he would protest, or at least grumble to himself, every time the name was mentioned. One night we spoke of the life of the Báb and as the beautiful story unfolded the words Muḥammad and Muḥammadan had to be spoken many times. However he was silent and after the class he shook my hand and thanked me with more than usual cordiality.

The South Americans who do have spiritual capacity have it with a warmth of heart and a profound sincerity that one rarely finds in the North, though sometimes it appears there also. One North American who has been teaching the Cause in South America wrote this to me, “Somehow I feel that although the body of the Cause has been born in North America, the warmth and heart will come from South America.”

Last night we had a very fine meeting and afterward Nadine and her mother told me that they were planning to organize a Bahá’í Youth group from among Nadine’s friends and also the half dozen young people who usually come Tuesday nights. Of course this is in the hands of Bahá’u’lláh and will work out in whatever way He wishes.

Asunción, March 26, 1941.

In Paraguay more clearly than ever before I have learned what you meant when you said one day that nothing which happens to the spiritual seekers really matters very much except their losing the Light of Bahá’u’lláh. But that this is a cause of real grief. One of the seekers here, whom I love, has shown signs of spiritual illness and caused me profound [Page 396] sorrow. And yet, each time that grief has come to me, some great bounty has come quickly. For instance, tonight when we spoke of the life of Bahá’u’lláh, Sr. Roque Centurión Miranda, the noted poet, said very simply and sincerely, “I want to be a soldier in the path of this Faith.” He makes the fifth who seem definitely ready for a membership class. Am praying that, in His infinite wisdom and mercy, Bahá’u’lláh may see fit to prepare at least four more for this class. Paraguay needs the solidarity and strength that the right sort of assembly can help to bring, so very much!

April 8, 1941.

This is the first day that has felt like fall. It has been raining constantly for two days and the temperature has dropped from 110° F., with a rise each early afternoon to 115° or 120° F., to a new low of 75° F. This feels really cold after the other, especially as there is a brisk wind blowing. The people say that even in winter it is sometimes hot except when it is raining. June, July and August will be mid-winter here when the temperature at night sometimes falls as low as freezing. However, these old stone and cement houses, with their tile floors and ceilings from fourteen to eighteen feet high, have no means of being heated.

It has been interesting to see how the Paraguayans celebrate Easter week. In spite of the great difficulties through which they have been passing the people spent the first four days of “la semana santa” in eating, drinking and dancing. Then on “el bueno viernes” the church bells tolled all day, the “Passion Play” was shown in all the movie houses and at night a torchlight procession marched through the streets, bearing life-sized effigies of St. John, of the crucified Christ in His bier, and of the Madonna, richly dressed in black velvet and carrying in her hands a beautiful kerchief of Paraguayan [Page 397] lace to catch her tears. The procession ended at the nearby cathedral, where a priest read an Easter service over a loudspeaker system. As I looked about at all the strange faces, illumined by the torches, some white, some dark Indian types, some with the slanting eyes which show an Asiatic migration long ago, I felt as if I were in a dream and might waken at any moment. Saturday was called “el dia de gloria.” On Saturday night a huge image of Judas was carried to the nearby park, surrounded with different kinds of explosives, and quite literally blown to pieces, bit by bit, while the people cheered. This was followed by a display of fireworks. It seemed a strange way to celebrate Easter but I suppose it must be suited to the temperament of the people. Then, on Sunday, services were held in the churches all day, beginning with a quite literal interpretation of the resurrection at 4 a. m.

Yesterday afternoon at the Kessler’s house I met two young Roumanians who wanted to know about the Bahá’í Faith and have promised to come to the meetings.

Bahá’í' students here have advanced to the point where they drop in a great deal for advice on a variety of things, both the Teachings and personal problems. I have been surprised to discover how many of them are now going through difficulties which I myself have experienced at some time in my life. Some of these are probably common to all lives, but some are really unusual ones. It is almost as if Bahá’u’lláh had guided me all my life, even long before I ever heard His Name, so that some day in far off Paraguay I might know what to say to these very people at this moment. . . . It would be quite impossible to be prepared in advance for all the amazing questions that are asked, and yet the Bahá’í' principles can be applied to these and furnish an adequate answer.

April 14, 1941.

[Page 398]

The Last Best Hope of Earth

BOOK REVIEW

Garreta Busey

IN THIS little book, Mr. Scherman sets forth the issues, as he sees them, of the present world struggle, concisely and simply—too simply, perhaps. Very graphically he establishes the fact that the world is already an economic unit. If international trade were completely cut off, millions of people would starve to death. Economic unity is here. It is political unity which has lagged.

The present struggle, Mr. Scherman believes, is concerned with this issue: will this already developed economic unity, the world, be taken possession of by one nation for the benefit of one people, or will it be ruled by “peaceable and equitable collaboration” on the part of diverse nations? For united it is, economically, and united it must therefore become, politically. The isolationists, says Mr. Scherman, are simply those who do not believe in this already existing unification.

He maintains, with Mr. Churchill, that our first aim is to win the war, but he says that in the establishment of the peace—an infinitely more difficult task than war, because therein “the minds of most men must meet . . . and long be satisfied”—the solid basic principle will have to be a limitation of national sovereignty. We will win the war and establish such a peace, he says, because it is in this direction that the long, inevitable evolution of mankind has been tending.

Mr. Elmer Davis, in reviewing Mr. Scherman’s book in The Saturday Review for November 29, 1941, points out that its main thesis, while sound, is not sufficiently broad. Other than economic motives complicate the issue—such as desire for power. Mr. Davis stresses also the point that the victory of the forces fighting for “peaceable and equitable collaboration” is not at all inevitable in our time, unless we make it so. The process of evolution might, he thinks, be delayed for hundreds of years.

[Page 399] We agree with Mr. Davis in his first objection. The issues are complicated by many imponderables. Men’s desires are more than economic. Some do desire power and glory more than bread; others would have peace and kindness, founded on justice, above all else. Many isolationists have been made so, not by a failure to realize the economic unity of the world so much as by a belief in the teachings of Christ. There is spiritual confusion in the hearts of many young people who long for a union of free peoples, but who hesitate to fight for it, because violence means disloyalty to their deepest religious convictions.

How fortunate are the young Bahá’ís, who know, through Bahá’u’lláh, the teachings of the Christ Spirit for this age. In them, the conflict is resolved. Their patriotic duty is made clear, as well as their obligation to labor, throughout the peril and anguish of these glorious days, for that universal nation founded on a unity, not only economic and political, but spiritual as well.

We know too, through Bahá’u’lláh, that this time the process of evolution will not be delayed for hundreds of years. This is the promised day of its culmination. We must work, to be sure, but we have the promise that our efforts will not be in vain. For He has said that at the end of our present turmoil, “the Most Great Peace shall come.”

---

THE NEW DAY

FRANCES MITCHELL

Of the New World a part, we scarce can see

The greatness of this Age. We note the end

Of kingdoms and of ways that ruthlessly

Are cast aside to meet the modern trend.

With flaming terror in the east appears

A Day unlike the Days that man has known,

Whose dawn holds every dawn of all the years.

This is the Day when only hardy ones

Can stand the Light as from a hundred suns.

[Page 400]

BAHÁ’Í LESSONS

CHARTER FOR A NEW WORLD ORDER

I. Significance of ‘Abdu’l-Bahá’s Will and Testament. (Basic references: WOB 8, 16; B-NE 314)

A. Divine Source of its authority.

1. “Child of the Covenant,” WOB 144. (see also 147) (For definition of Covenant, see B-NE 158-161; and Bahá’í News 80:5, Jan. 1934.)

2. Relationship to Kitáb-i-Aqdas, WOB 3-4, 16, 19.

3. History of question of authenticity, WOB 4, 8, 90; BN 61:3.

B. Its unique function: Plan of the Future, BA 40; WOB 8; Will #(par) 10,16.

1. Establisher of world governmental institutions, WOB 8, 89.

a. Framework in Bahá’í Administration, WOB 144, 5, 146-7, 156-7.

b. Charter of New World Order, WOB 144, 152, 156-7.

c. Relationship to North American Community, WOB 80, 83, 89; ADJ 9, 5, 40.

2. Protector of the true Cause of God (purity, unity), Will #22, 26; WOB 21-22.

a. Continuation of a Center of divine authority.

(1) delineation of successive Centers (God, the Source, #22; the Báb, a Manifestation, #22; Bahá’u’lláh, Supreme Manifestation, #1, 22; ‘Abdu’l-Bahá, station and function, #1-implied, #10, 22, 29).

(2) inauguration of Guardianship and confirmation of Universal House of Justice, WOB 8, 147-149; Will #10-11.

b. Use of vigorous language against Covenant-breakers, WOB 8; Will #5, 11, 22, 24, 29.

c. Warnings against future human interpretation and against disobedience to Center, Will #11, 22, 24, 29.

3. Definer and guide for Bahá’í service, WOB 89 (88-89). (see IV)

Use for this study the pamphlet called The Will and Testament of ‘Abdu’l-Bahá. The mark # refers to paragraphs of this text.

[Page 401]

II. The Guardianship as established by the Will. WOB 148-154, 6-7)

A. Appointment of the Guardian.

1. Method, #12, 13.

2. Qualifications, #12.

3. Appointment of Shoghi Effendi, #2, 10.

B. Functions of the Guardian.

1. Expounder of the Word, #10, 11.

2. World executive, #19; 13 (Nine Hands); 14-16 (Hands).

3. Sacred head of House of Justice, #19.

III. The Universal House of Justice. (WOB 148-154, 22-23)

A. Election.

1. Method of election (and expulsion), #19, 22.

2. Qualifications of members, #19.

B. Function as world legislative body.

1. Unerring guidance, #11, 19, 22-23.

2. Initiator and repealer of laws, #23.

3. Subordination to Holy Book, #19, 22-23.

4. Relationship to the Guardian, #11, 19.

C. Function as a court, #23.

D. Requisites of a meeting, #23.

IV. Service to the Cause of God.

A. Attributes of true servants of Bahá’u’lláh.

Character, #1, 2, 4, 6, 7, 8, 9, 11, 15, 16-18, 22, 24-25, 27.

Obedience to Guardian and House of Justice, #11, 14, 22, 29.

Alertness to protect the Cause, #24-25.

Devotion to well-being of Shoghi Effendi, #28.

Obedience to governments, #20.

B. Teaching the Cause, “greatest . . . gift,” #27.

Obligation of believers, #7-8, 16, 27.

Cornerstone of Faith, #8.

Specific instructions for, #7, 9, 27.

Definite examples, #8-9. Bounty of, #27.

Hands of Cause as World educators, #14-15.

C. Results: a Paradise on earth, #7, 16, 18, 19.

[Page 402]

WITH OUR READERS

The Editors of World Order wish this little magazine to be of service to Bahá’ís—to help them in their understanding of the Teachings, in both breadth and depth, and also to help them in teaching others. One reader tells us that she finds the magazine lacking in articles which state great Bahá’í truths in simple words that will appeal to those who are just being attracted to the Faith. Will not some of our readers be also among our writers and send to us vital articles or experiences which, they believe, will be helpful to others and which are told in simple, not ponderous, words?

• • •

A copy of a letter has come to the editors. It is a letter written by a Bahá’í to her church, formally requesting that her name be withdrawn from the church roll, thus carrying out the instructions of Shoghi Effendi. It is a clear and fearless statement of new truths and a warm appreciation of what is good and true in the old institutions. The letter follows:

“With a feeling of deep regret, I am hereby requesting from you the withdrawal of my name from the active membership of your church. My deep affection for church, pastor and membership makes this act of severance very difficult, but my understanding of religion has grown into such a vital, worldwide conception that I can no longer conscientiously be bound by the orthodoxy of a divided sectarianism.

“My intention is to become a follower of the Bahá’í Faith. Because I admire and respect the integrity of the members of your Session, I wish to explain that this Faith accepts all of Christianity and the Bible; but it goes further and accepts all great religions as being sent of God. It teaches that revelation has always been, and always will be, progressive, God revealing His will and His truth according to man’s capacity to receive. Its entire teaching is based upon Unity and this unity exists in the essential foundation of all religions, the Fatherhood of God and the brotherhood of man.

“I have been a student of the Bahá’í Faith for almost two years. I do not make hasty decisions [Page 403] and have followed my usual custom of thorough investigation before taking this step. In August I spent a week at a Bahá’í Summer School in Michigan. I lived in an atmosphere of Christlike love and harmony which I had never before experienced. All races, nations, and types of individuals are to be found in these groups; yet they associate together in a spirit of unity which is startlingly beautiful. During my week with them and at other points of contact I have made, I saw radiant faces which reminded me of those early Christians of whom it was said, ‘Behold how they love one another!’

“‘By their fruits ye shall know them.’

“With your permission, my resignation as a member of the church will not destroy my association with you. It only severs my affiliation as a member. . . . My prayers will always be for you and the advancement of God’s kingdom on earth. May we all have clarity of vision, depth of understanding in the things of the spirit, and charity in our dealings with all mankind.”

Is it not by such a firm stand as this that we insure ourselves against present and future misunderstandings in regard to the independent status of our Faith? Our readers will recall the words which Shoghi Effendi wrote on this subject under date of June 15, 1935, some of which we quote:

“Though our Cause unreservedly recognizes the Divine origin of all the religions that preceded it and upholds the spiritual truths which lie at their very core and are common to them all, its institutions, whether administrative, religious or humanitarian, must, if their distinctive character is to be maintained and recognized, be increasingly divorced from the outworn creeds, the meaningless ceremonials and manmade institutions with which these religions are at present identified. . . . Ours is the duty, . . . to uphold unequivocally and with undivided loyalty the integrity of our Faith and demonstrate the distinguishing features of its divinely appointed institutions.”

• • •

In our leading article this month Dr. Glenn Shook clarifies the relation between science and religion in a manner which will appeal to the earnest reader whether religionist or scientist. Dr. Shook makes clear that the over-zealous statement that “science [Page 404] and religion are one” is not true; and he carefully develops the truth that science and religion are not contradictory but supplementary and that both are necessary for an understanding of man and the universe. Dr. Shook is professor of physics in Wheaton College, Norton, Massachusetts, and has long been a careful student of the Bahá’í teachings.

Another of the unpublished talks of ‘Abdu’l-Bahá is contained in this number. These talks are of the same authenticity as those published in The Promulgation of Universal Peace, being produced from stenographic notes taken at the time of delivery, and Shoghi Effendi has approved of their publication.

We continue the diary letters of Elisabeth Cheney written from Paraguay. These strikingly reveal to us how the words and love of Bahá’u’lláh find receptive hearts even in a country which outwardly presents a most backward appearance. Miss Cheney’s health demanded her return to her home in Lima, Ohio, where she is now receiving necessary medical and surgical care.

In his article on “Music and the Life of the Spirit” Mr. Robert L. Gulick, Jr., helps us to understand that true religion is not a thing apart from culture and the arts, but is a dynamic force in every phase of man’s development. Mr. Gulick, too, is one of our younger believers and lives in El Cerrito, California.

In his searching article, “What Can You Believe?” Mr. Charles S. Krug with force and directness brings home his question to each reader. This is Mr. Krug’s first contribution to World Order. His home is in Radburn, New Jersey.

Mrs. Gertrude W. Robinson, of Circleville, Ohio, has contributed for our readers another lovely poem. We publish it under the title, “Go, Teach!” It repeats for every American believer the challenging, commanding call of ‘Abdu’l-Bahá.

We are also able to give our readers another poem in this issue, “The New Day,” by Mrs. Frances A. Mitchell. In becoming acquainted with the writer we like to know that she lives in Fresno, California.

[Page 405]

BAHÁ’Í LITERATURE

Gleanings from the Writings of Bahá’u’lláh, selected and translated by Shoghi 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.

Epistle to the Son of the Wolf, translated by Shoghi Effendi. Revealed by Bahá’u’lláh toward the end of His earthly mission, this text is a majestic and deeply-moving exposition of His fundamental principles and laws and of the sufferings endured by the Manifestation for the sake of mankind. Bound in cloth. 186 pages. $1.50.

The Kitáb-i-Íqán, 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. 198 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.

Some 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 laws which enter into the establishment of true Peace. 492 pages. Bound in cloth. $2.50.

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 fabrikoid, $0.75. Paper cover, $0.35.

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 fabriikoid. 234 pages. $1.50.

BAHÁ’Í PUBLISHING COMMITTEE

110 LINDEN AVENUE, WILMETTE, ILLINOIS

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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 AND 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 AGENCIES FOR THE ESTABLISHMENT AND SAFEGUARDING OF A PERMANENT AND UNIVERSAL PEACE.

—SHOGHI EFFENDI.