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Articles / papers, published
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Published academic articles. See also unpublished articles, essays and blog posts, and Reviews.
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  1. 2004. New Religions and Religious Movements: The Common Heritage, by Moshe Sharon, in Studies in Modern Religions and Religious Movements and the Bábí Bahá'í Faiths. The 19th Century; Croce’s religion of liberty; modern religious activity; the Qur'an and classical heritage; nature of revelation; magic and the names of God; mysticism of names and letters for the Bab; the letter bá'; Tafsir Basmalah. [about]
  2. 2004. Manifestations of God and Their Function in Human History, The, by Iscander Micael Tinto, in Lights of Irfan, Volume 5. The terminology, purpose and mission, sufferings, functions, and the threefold reality of the Manifestations of God. [about]
  3. 2004. Life of Hugh McKinley, Knight of Bahá'u'lláh, by Olive McKinley, in Solas, 4. History of Hugh McKinley, correspondent of Shoghi Effendi, and his father, David McKinley — lives of interest not only to Bahá'ís but to the Irish in general. [about]
  4. 2004. Letters to Bahá'í princesses: Tablets revealed in honour of the women of Ibn-i Asdaq's household, by Dominic Parvis Brookshaw, in Lights of Irfan, Volume 5. A study and translation of 'Abdu'l-Bahá's tablets to the daughters of Hand of the Cause of God, Ibn-i Asdaq: Laqá'iyya, Huviyya, Rúhá and Talí`a. Includes various biographies and other tablets. [about]
  5. 2004. La Cultura Hispano Árabe en Latino América, by Boris Handal, in Polis, 3:9. The influence of the Hispano-Arab culture in Latin American history, from a linguistic point of view, and through the development of the humanities and sciences such as mathematics, astronomy, and medicine. [about]
  6. 2004. Kaleidoscope: Some Aspects of Angelology, Light, the Divine Throne and Color Mysticism in Bábí and Bahá'í Scripture, by Stephen Lambden, in Lights of Irfan, Volume 5. Miscellaneous notes relating to religious cosmology, angelology, color and “throne” symbolism in select Abrahamic, Bábí, Bahá’í, and religious and mystical texts. It will be seen that colours are related to the theology of the celestial Throne. [about]
  7. 2004. Internationalism and Divine Law: A Baha'i Perspective, by Roshan Danesh, in Journal of Law and Religion, 19:2. On the internationalism motif in Bahá'í political and legal thought; the place of divine legal claims in contemporary debates about models of world order; religion as a unifying force; concept of divine law in both Persian and Islamic history. [about]
  8. 2004. Images of Christ in the writings of 'Abdu'l-Bahá, The, by Maryam Afshar, in Lights of Irfan, Volume 5. 'Abdu'l-Bahá addressed Christian subjects in his talks with Bahá'ís of Christian background and his public talks in the West. He elucidated the meaning of Christian texts and doctrines, and referred to Christ's role and nature. [about]
  9. 2004. "I Never Understood Any of This from 'Abbás Effendi": Muhammad 'Abduh's Knowledge of the Bahá'í Teachings and His Friendship with 'Abdu'l-Bahá, by William F. McCants, in Studies in Modern Religions, Religious Movements and the Bābī-Bahā'ī Faiths, ed. Moshe Sharon. Muhammad Abduh (1849–1905) was a journalist, revolutionary, professor, and later Grand Mufti of Egypt, who befriended and corresponded with the Master; the role of Muhammad Rashíd Ridá; Abdu’l-Bahá's 1885 letter to Abduh. [about]
  10. 2004. 'His Eminence Mírzá ‘Abbás Effendi Has Reached the Shores of Alexandria': Abdu'l-Baha in Egypt, by Betsy Omidvaran, in Solas, 4. Contacts ‘Abdu’l-Bahá had with influential people in Egypt, the impressions he made on them, and the description of his journey there as contained in Century of Light and many other Bahá'í texts and histories. [about]
  11. 2004. Four Levels of Detachment in Doris Lessing's Shikasta,, The, by Phyllis Sternberg Perrakis, in Journal of Bahá'í Studies, 14:3-4. The concept of detachment in Bahá’u’lláh’s Writings and its application to Doris Lessing’s Sufi-inspired novel, Shikasta; the reciprocal relation between detachment and attachment and service to the new prophet. [about]
  12. 2004. Evolution and Baha'i Belief, by Keven Brown and Eberhard von Kitzing: Review and Commentary, by Eamonn Moane, in Solas, 4. Lengthy overview of the Bahá'í response to Darwinism and the concepts of parallel evolution and species change. [about]
  13. 2004. Eschatology of Globalization, The: The Multiple Messiahship of Bahá'u'lláh Revisited, by Christopher Buck, in Numen Book Series: Studies in Modern Religions, Religious Movements and the Babi-Bahá'í Faiths, ed. Moshe Sharon. This paper argues that Bahá'u'lláh's signal contribution to globalization was to ethicize and sacralize it. [about]
  14. 2004. Discourses of Knowledge, by Frank Lewis, in Search for Values: Ethics in Bahá'í Thought, ed. John Danesh, Seena Fazel. Many statements in the Writings are couched in terms of a particular discourse, or intellectual tradition, for their immediate audience. Understanding context can help evaluate whether any given statement is meant as factual truth or as metaphor. [about]
  15. 2004. Conspiracies and Forgeries: The Attack upon the Bahá'í Community in Iran, by Moojan Momen, in Persian Heritage, 9:35. Early attacks on the Bahá'í community in Iran were made mostly on the basis of religious accusations, but in the 20th century, non-religious accusations based on widely held and often fantastical conspiracy theories have become more prevalent. [about]
  16. 2004. Civility and Piety as Foundations of Community, by Philip Selznick, in Journal of Bahá'í Studies, 14:1-2. Text of a talk by a sociologist on moral commitments we make in life, democratic principles, the nature of "community," and articles of faith. [about]
  17. 2004. Chronicles of a Birth: Early References to the Bábí and Bahá'í Religions in Spain, part 1 (1850-1853), by Amin E. Egea, in Lights of Irfan, Volume 5. Found sources for Bábí and Bahá'í history available in Span covering the years 1844 to 1947 (when the Bahá'í faith was established in Spain), pt. 1. [about]
  18. 2004. Beyond Red Power: The Alternative Activism of Dorothy Maquabeak Francis, by Chelsea Horton, in Journal of Bahá'í Studies, 14:3-4. Aboriginal activism of the 1960s-1970s, which promoted native spirituality and culture, fostered cross-cultural understanding, but now "Red Power" must encompass both the grassroots and the spiritual realms. [about]
  19. 2004. Bábí-State Conflict at Shaykh Tabarsí, The, by Siyamak Zabihi-Moghaddam, in Journal of Bahá'í Studies, 14:1-2. Analysis of first of four major clashes between the Bábís and the Qájár state from 1848-1853. The Bábís were not intent on revolt; factors include the increased public hostility toward the Bábís, their understanding of holy war, and political instability. [about]
  20. 2004. Bahá'í Faith in the West, The: A Survey, by Peter Smith, in Bahá'ís in the West. General account of the development and expansion of the Faith in Europe and North America 1894-1994, including distribution and social composition of contemporary communities. Includes Foreword to the volume. [about]
  21. 2004. Bahá'í Community in Edinburgh, 1946-1950, The, by Ismael Velasco, in Bahá'ís in the West. Historical context of the rise of the Bahá'í community in Scotland, community development, diffusion of Bahá'í literature, and statistics of Bahá'í membership in Scotland as of 1997. [about]
  22. 2004. Azálí-Bahá'í Crisis of September, 1867, The, by Juan Cole, in Studies in Modern Religions, Religious Movements, and the Babi-Bahá'í Faiths, Moshe Sharon, ed.. On the history of a fateful weekend during which the Bábí movement in the nineteenth-century Middle East was definitively split into the Bahá'í and Azalí religions. [about]
  23. 2004. Alain Locke and Cultural Pluralism, by Christopher Buck, in Search for Values: Ethics in Bahá'í Thought. The worldview of the African American thinker Alain Locke as a Bahá'í, his secular perspective as a philosopher, and the synergy between his confessional and professional essays. [about]
  24. 2004. Alain Locke, by Christopher Buck, in American Writers: A Collection of Literary Biographies, Supplement XIV. The life and ideas of the leading African-American intellectual Alain Locke and his involvement with the Bahá'í Faith. [about]
  25. 2004. Adventures in Biographical Research: John and William Cormick, by Vincent Flannery, in Solas, 4. Biographical details of the only European known to have met the Bab, William Cormick, and his father John Cormick. [about]
  26. 2004/2005/2007. Conservation and Restoration of Calligraphy by Mishkín Qalam, The, by Shingo Ishikawa and Patrick Ravines. Three versions of a paper explaining the procedure for preserving manuscripts at the Bahá'í World Centre, using the example of calligraphy by Mishkín Qalam. Includes high-resolution sample of Qalam's artwork. [about]
  27. 2004-10. Towards the Elimination of Religious Prejudice: Potential Christian Contributions From a Bahá'í Perspective, by Chris Jones Kavelin, in Interreligious Insight, 2:4. Religion can facilitate both war and peace; the greatest opportunity facing Christianity is to provide an example of loving relationships that transcend religious and cultural prejudice, and leave aside theological differences. [about]
  28. 2004-09. History and Provenance of an Early Manuscript of the Nuqtat al-kaf dated 1268 (1851-52), The, by William F. McCants and Kavian Sadeghzade Milani, in Iranian Studies, 37:3. Much controversy has surrounded the early Bábí MSS, the Nuqtat al-kaf. Some of these are resolved by study of a copy discovered in Princeton’s collection of Bábí works, which confirms its value as an important source for understanding early Bábí history. [about]
  29. 2004-09-22. Bahá'í Faith and Its Relationship to Islam, Christianity, and Judaism, The: A Brief History, by Adam Berry, in International Social Science Review, 79:3-4. Bahá'í history in Iran and America; relationship with Christian missionaries in Iran and Christian converts in America; Jewish responses to the Faith. [about]
  30. 2004 Winter. Preliminary History of the Bahá'í Community of Samarkand, Uzbekistan, by Duane L. Herrmann and Hasan T. Shodiev, in Bahá'í Vizier. Since repression of religion ended in the USSR, Bahá'ís in former Soviet territories resumed practice of their faith and become curious about their history, most of which had been destroyed. This article is an early step at rediscovering this history. [about]
  31. 2003. Visits of the Hands of the Cause of God to Ireland, by Betsy Omidvaran, in Solas, 3. An overview of all known visits by the Hands, the highest-ranking officers of the Bahá’í Faith, to Ireland. Review of the many historical sources about this largely-uninvestigated topic. Includes timeline of the visits between 1952 and 1986. [about]
  32. 2003. Towards a Spiritual Methodology of Scholarship, by Chris Jones Kavelin, in Australian Baha'i Studies, Volume 4. Attempt to offer youth a vision of their sacred duty to pursue scholarship and a confidence in their unique spiritual genius to enable a world civilization to become conscious of its own Divine origin, spiritual nature, sacred purpose and glorious destiny [about]
  33. 2003. Towards a Definition of Bahá'í Theology and Mystical Philosophy, by Julio Savi, in Bahá'í Studies Review, 11. Bahá'í theology is not metaphysical hair-splitting but is a "divine philosophy" all Bahá'ís are invited to study, to achieve inner knowledge, spiritual progress, and an enhanced capacity for loving. [about]
  34. 2003. Tablet to Hardegg (Lawh-i-Hirtík): A Tablet of Bahá'u'lláh to the Templer Leader Georg David Hardegg, by Stephen Lambden and Kamran Ekbal, in Lights of Irfan, 4. A Tablet addressed to the German Templer/Templar leader Georg David Hardegg including the proclamation of Bahá'u'lláh as the Promised One and the return of the Father to earth. [about]
  35. 2003. Tablet of the Bell (Lawh-i-Náqús) of Bahá'u'lláh, by Stephen Lambden, in Lights of Irfan, 4. Translation of and introduction to a poem by Baha'ullah using mystical language to impart a theophanic proclamation. [about]
  36. 2003. Tablet of Maqsúd (Lawh-i-Maqsúd): Guidance on Human Nature and Leadership, by Ramin Neshati, in Lights of Irfan, 4. Reference to human aptitude and potential being contingent upon education; the need for a global conclave of world leaders and a common language and script; Prophets as intermediaries between God and creation; and praise for the Prophet Muhammad. [about]
  37. 2003. Styles of piety: Notes on the relationship between Bahá'í scholars and the Bahá'í institutions with reference to academic methodology, by Todd Lawson, in Bahá'í Studies Review, 11. On the role of the scholar in the community, the phenomenon of the internet, and the institution of the Covenant, as seen in the light of the intellectual heritage of the Islamic world. [about]
  38. 2003. Spiritual Footprints in the Sands of Time, by Kevin Brogan, in Solas, 3. The covenantal relationship between God and humankind; the lives of the founders of Judaism, Christianity, Islam, Zoroastrianism, Hinduism, and Buddhism; the societies in which these religions developed; and some of their common features. [about]
  39. 2003. Religion and Evolution Reconciled: 'Abdu'l-Bahá's Comments on Evolution, by Courosh Mehanian and Stephen R. Friberg, in Journal of Bahá'í Studies, 13:1-4. A survey of ‘Abdu’l-Bahá’s teachings on evolution showing that He reconciles two viewpoints — evolution and divine creation — that other thinkers have deemed irremediably in conflict.  [about]
  40. 2003. Protecting the Human Family: Humanitarian Intervention, International Law, and Bahá'í Principles, by Brian D. Lepard, in Journal of Bahá'í Studies, 13:1-4. The moral and legal problems raised by the use of military force to aid human rights victims. Relevant Bahá’í ethical principles and how these might assist us to reform existing international law to better protect all members of the human family. [about]
  41. 2003. Post-Quranic Religion Between Apostasy and Public Order, A: Egyptian Muftis and Courts on the Legal Status of the Baha'i Faith, by Johanna Pink, in Islamic Law and Society, 10:3. On how Egypt has adapted and responded to the Bahá'í Faith; legal issues for Muslim jurists and the courts; personal and employment status of Bahá'ís in Egypt; issues raised by a post-Quranic religious minority. [about]
  42. 2003. Perspectives on the Inseparable Twin Duties Prescribed in the Kitáb-i-Aqdas, by Eamonn Moane, in Solas, 3. Religions differ in the balance of faith versus good works, the grace of God versus human strivings, and the scheme of salvation. To Bahá'ís, recognizing the Prophet and obedience to his laws are equal duties. For salvation, faith surpasses deeds. [about]
  43. 2003. Introduction to Bahá'í Law, An: Doctrinal Foundations, Principles and Structures, by Udo Schaefer, in Journal of Law and Religion, 18:2. A pioneering look at Bahá'í law both in general and in detail, the foundations and principles of which can only be understood within their theological context. [about]
  44. 2003. Intimate Diversity: The Presentation of Multiculturalism and Multiracialism in a High-Boundary Religious Movement, by Kathleen Jenkins, in Journal for the Scientific Study of Religion, 42:3. On the construction and maintenance of multiracial/ethnic networks in religious movements, through a comparative analysis of International Churches of Christ, The People's Temple, and the U.S. Bahá'í community. [about]
  45. 2003. Globalization and Religion, by David Skinner, in International Business & Economics Research Journal, 2:5. An empirical examination of globalization's religious dimension. Publicly available databases show that much of globalization, or lack of it, can be predicted from data on the religions practiced in a nation. Includes passing mentions of Bahá'ís. [about]
  46. 2003. Family and Early Life of Tahirih Qurrat al-`Ayn, The, by Moojan Momen, in Bahá'í Studies Review, 11. Summary of information about the ancestry and background of Tahirih available in Persian and Arabic; tensions in her paternal family, which must have affected her as she grew up. [about]
  47. 2003. Exposition of the Tablet of the World (Lawh-i-Dunyá), An, by James B. Thomas, in Lights of Irfan, 4. To fully appreciate the historical significance of the Tablet of the World, this essay first portrays the developing conditions in Persia and in the world that preceded this Tablet, then discusses its salient points. [about]
  48. 2003. Epistle of Sayyid 'Alí Muhammad 'the Báb' to Sultan Abdulmecid, by Necati Alkan, in Lights of Irfan, 4. The Bab's Tablet to Sultan Abdulmecid and some notes on early Bábís in the Ottoman Empire. [about]
  49. 2003. Efforts to preserve the remains of the Bab: Four historical accounts, by Ahang Rabbani, in Bahá'í Studies Review, 11. Accounts by Mirza Hasan Adib Taliqani, Fadil Mazandarani, ‘Abdu’l-Husayn Avarih, and Aqa Husayn ‘Ali Nur. [about]
  50. 2003. Creating Environments that Enhance Spirituality, by Dawn Staudt, in Solas, 3. The teachings and laws of the Bahá’í Faith are for spiritual advancement of both the individual and society. Three areas in particular help individual development: the use of personal prayer, the arts and Tranquility Zones, and the role of encouragement. [about]
  51. 2003. Call into Being: Introduction to a Bahá'í Existentialism, by Ian Kluge, in Lights of Irfan, 4. An existential approach to the Writings and their Aristotelian substratum provides a bridge between an abstract understanding and the actual exigencies of daily life. [about]
  52. 2003. Baha'u'llah's First Tablet to Napoleon III: A Research Note, by Ismael Velasco, in Lights of Irfan, 4. Comparison of Shoghi Effendi's English translation and Ismael Velasco's English translation of Dreyfus French version. [about]
  53. 2003. Aristotelian Substratum of the Bahá'í Writings, The, by Ian Kluge, in Lights of Irfan, 4. There is a pervasive and far-reaching congruence of Aristotle and the Bahá’í Writings. This Aristotelian substratum makes it is possible to resolve many apparent paradoxes in the Writings. [about]
  54. 2003. Akka Traditions (hadith) in the Epistle to the Son of the Wolf, by Moojan Momen, in Lights of Irfan, Volume 4. The probable source for the Islamic traditions about Akka in Bahá'u'lláh's Epistle to the Son of the Wolf — probably from a 6th-century work named "Fadá’il ‘Akká wa ‘Asqalán" based on hadith transmitted by Bahá ad-Dín al-Qásim in Damascus in 581-585. [about]
  55. 2003. Age of Anxiety and the Century of Light, The: Twentieth-Century Literature, the Poet's Mission, and the Vision of World Unity , by Suheil Badi Bushrui, in Journal of Bahá'í Studies, 13:1-4. W. B. Yeats, T. S. Eliot, W. H. Auden, and Kahlil Gibran were writers who recognized and confronted the spiritual and intellectual crisis of their time. The mission of the poet is to bear witness, maintain the integrity of language, and express truths. [about]
  56. 2003. 'Abdu'l-Baha's commentary on the Islamic tradition 'God doth give victory to this religion by means of a wicked man': Provisional translation and notes, by Necati Alkan, in Bahá'í Studies Review, 11. Background and translation of a Turkish tablet by Abdu'l-Bahá commenting on a hadith. [about]
  57. 2003-09. Usuli, Akhbari, Shaykhi, Babi: The Tribulations of a Qazvin Family, by Moojan Momen, in Iranian Studies, 36:3. The emergence of the Usuli school in the evolution of Shi'is jurisprudence and theology in 18th and 19th-century Iran, viewed through the lens of the Baraghani family as it faced schisms of the Akhbari, Shaykhi, and Bábí movements. [about]
  58. 2003-07. Religious Pluralism and the Baha'i Faith, by Seena Fazel, in Interreligious Insight, 1:3. Provides an overview of the Bahá'í poisition on religious pluralism, reviewing relevant Bahá'í texts and scholarship that bear on this theme. Published with minor revisions. [about]
  59. 2003-07. Paradox of Protest in a Culture of Contest, The, by Michael Karlberg, in Peace and Change, 28:3. In our culture, political and legal institutions are structured as contests and reform is characterized as protest. This leads to injustice and unsustainability. Bahá'í models of elections and decision-making offer a practical alternative. [about]
  60. 2003-06. Islam and Minorities: The Case of the Baha'is, by Christopher Buck, in Studies in Contemporary Islam, 5.1–2. "The Bahá'í question" is really a test case for whether Islam can legitimately claim to respect human rights today. Includes a Persian translation of the original article. [about]
  61. 2003-06. Difficult Case, A: Beyer's Categories and the Bahá'í Faith, by Sen McGlinn, in Social Compass, 50. Beyer considers that a religious movement which seeks to have religious norms enshrined in legislation has adopted the 'conservative option' in response to globalisation. Is this a useful categorisation for a global stage? [about]
  62. 2002. Wronged One, The: Shí'í Narrative Structure in Bahá'u'lláh's Tablet of Visitation for Mullá Husayn, by William F. McCants, in Lights of Irfan, Book 3. On the martyrdom of Mulla Husayn, the structure of sacrificial and devotional narratives, and Shi'i antecedents. [about]
  63. 2002. Three Stages of Divine Revelation, The, by Guy Sinclair, in Journal of Bahá'í Studies, 12:1-4. Shoghi Effendi states that the Kitáb-i-Iqán "adumbrates and distinguishes between the three stages of Divine Revelation"; some Sufi doctrines help understand the significance of Bahá'u'lláh’s three stages. [about]
  64. 2002. Theological Responses to Modernity in the Nineteenth-century Middle East, by Oliver Scharbrodt, in Lights of Irfan, Book 3. With their theologies, Bahá'u'lláh and Muhammad 'Abduh both responded to the challenge of modernity and sought change, but while 'Abduh remained on the grounds of the Islamic tradition, Bahá'u'lláh founded a new religion. [about]
  65. 2002. Seven Valleys and the Scientific Method, The, by Robert Sarracino, in Lights of Irfan, Book 3. The Seven Valleys is both Bahá'u'llah's "greatest mystical composition" and a practical and inspirational guide and sourcebook for those engaged in a process of both self discovery or scientific research. [about]
  66. 2002. Searching for God in time and memory: An examination of Bahá'í prayer as 'remembrance', by Christopher White, in Reason and Revelation: Studies in the Babi and Bahá'í Religions, 13. Describes Bahá'í prayer practices as a way to understand the human self and the Divine and overcoming the gap between the two. [about]
  67. 2002. Roman Catholic Priesthood and Bahá'í Administration, The, by Kevin Brogan, in Solas, 2. Helping Bahá’ís understand the theology and function of Roman Catholic Priesthood and helping Catholics understand how the elements of its priesthood (Leadership, Teaching, and Sacrament) are in many ways fulfilled in the Bahá’í Administration. [about]
  68. 2002. Retórica Gnóstica de la Espiritualidad en las Escrituras Bahá'ís, La, by Badi Villar Cardenas, in La Pluma del Conocimiento, 4. Este escrito contiene una sencilla exposición de la riqueza de expresiones gnósticas que abundan en la retórica bahá’í de la espiritualidad, al tiempo que demuestra una diferencia substancial en cuanto a la cosmogonía, el compromiso social y la afirmación [about]
  69. 2002. Resilience in Children: Within a Spiritual, Social, and Neurobiological Framework, by Hoda Mahmoudi and Nasim Ahmadiyeh, in Journal of Bahá'í Studies, 12:1-4. Exposure to hardship and to events requiring adaptation to change allows the child to learn flexibility and resilience, and so find his or her sphere of useful service in a constantly changing world. [about]
  70. 2002. Provincial Politics of Heresy and Reform in Qajar Iran, The: Shaykh al-Rais in Shiraz, 1895-1902, by Juan Cole, in Comparative Studies of South Asia, Africa and the Middle East, 22:1-2. Biography and political/historical context of "the poet laureate of the Iranian Constitutional Revolution," who was secretly a second-generation Bahá'í. [about]
  71. 2002. Positions of the Austrian Churches and Religious Communities regarding bio- and medico-ethical Issues, The, by Udo Schaefer, in Churches, Religions, Bioethics (Kirchen, Religionen, Bioethik), Jurgen Wallner, ed.. On the Bahá'í view of bioethical and biomedical questions, and Bahá'í authoritative sources, image of human beings, health and sickness, liberty and responsibility, and specific bioethical questions.  [about]
  72. 2002. Mysticism in African Traditional Religion and in the Bahá'í Faith: Classification of Concepts and Practices, by Enoch Tanyi, in Lights of Irfan, Book 3. Both African Traditional Religion and the Bahá'í Faith originate from God, but at different times in the evolution of humankind. Owing to this common origin, the two have much in common. Both are essentially mystic in nature. [about]
  73. 2002. Mysticism and the Bahá'í Community, by Moojan Momen, in Lights of Irfan, Book 3. The five characteristic features common to mystical orders in Buddhism, Christianity or Islam. Bahá'u'lláh's attitude to these characteristic features. Bahá'u'lláh turns the whole of the Bahá'í community into a mystical fellowship. [about]
  74. 2002. Mystical Dimensions of the Bahá'í Administrative Order, The, by Kavian Sadeghzade Milani, in Lights of Irfan, Book 3. The Bahá'i Administrative Order can be seen as a mystical entity, and there are some parallels between it and Sufism. For Bahá'is the encounter with the Administrative Order is critical to the mystical path. [about]
  75. 2002. Millennialism in Modern Iranian History, by Juan Cole, in Imagining the End: Visions of Apocalypse from the Ancient Middle East to Modern America, eds. Abbas Amanat and Magnus Bernhardsson. Religions in Iran have been volatile and evolving, from a tool of the establishment to representing the voice of the oppressed, from passive to revolutionary. Bahá'u'lláh adapted these motifs to create a vehicle for socially-liberal and democratic ideals. [about]
  76. 2002. Long, Withdrawing Roar, The: The Crisis of Faith and Nineteenth-Century English Poetry, by Edwin McCloughan, in Solas, 2. A Bahá'í response to the argument that the crisis of faith in the late 19th century was conditioned by historical circumstances and has therefore little relevance for a contemporary reader. [about]
  77. 2002. Lawh-i-Hikmat: The Two Agents and the Two Patients, by Vahid Rafati, in Andalib, 5:19. Discussion of the two terms fa`ilayn (the active force / "the generating influence") and munfa`ilayn (its recipient / "such as receive its impact") in Islamic philosophy, and their later use in Shaykhi and Bahá'í texts. [about]
  78. 2002. Knowledge, Certitude and the Mystical Heart: The Hidden Essence of God's Word, by LeRoy Jones, in Lights of Irfan, Book 3. Bahá'u'lláh equates Truth with divine knowledge and requires that we must first be cleansed of worldly things if we are to attain divine knowledge and true understanding. The elusive and transcendent nature of divine knowledge. [about]
  79. 2002. Kitáb-i-Aqdas as a Lens with which to Examine some of the Dilemmas of Modernity, The, by Betsy Omidvaran, in Solas, 2. Contrast between the Aqdas - the source of laws of future society - and issues of the modern world as it had evolved up to the 19th century. Discussion of Houses of Worship, universal language, financial principles, justice, the Covenant, and unity. [about]
  80. 2002. Journey through the Seven Valleys, A, by Ghasem Bayat, in Lights of Irfan, Book 3. An epistle revealed in an eloquent language and composed in a masterful style, with beauty and brevity, its poems, traditions, words of wisdom, and stories that can be traced throughout the writings of mystics. [about]
  81. 2002. Ireland's Multi-Ethnic Immigration Challenge: An Irish Bahá'í View, by Eamonn Moane, in Solas, 2. After centuries of population loss, Ireland’s economic success in the 1990s led to a surge of immigration, but its reaction to a multi-ethnic influx has been disappointing. It needs Bahá'í approaches like consultation, tolerance, fairness, and morality. [about]
  82. 2002. Influence of Bábí Teachings on Ling Ming Tang and Nineteenth-century China, The, by Jianping Wang, in Lights of Irfan, Book 3. A possible historical linkage between the followers of Bábí and Bahá'i Movements in Iran and the believers of a Qadiriyya Order (the Ling Ming Tang) in China. [about]
  83. 2002. Infallible Institutions?, by Udo Schaefer, in Reason and Revelation: Studies in the Babi and Bahá'í Religions, 13. Historical and Bahá'í interpretations of infallibility. [about]
  84. 2002. Fundamentalism and Liberalism: Towards an Understanding of the Dichotomy, by Moojan Momen, in Reason and Revelation: Studies in the Babi and Bahá'í Religions, 13. Explores extremes of religious belief an attempt to understand their distinctions and commonalities. (Updated version.) [about]
  85. 2002. From Adam to Bahá'u'lláh: The Idea of a Chain of Prophecy, by Zaid Lundberg, in Lights of Irfan, Book 3. Whilst the modern period has seen a series of scientific paradigm shifts which have radically altered the scientific understanding of man and nature, no theory of religion has had similar success; the potential of the Bahá’í perspective. [about]
  86. 2002. Exposition on the Fire Tablet by Bahá'u'lláh, An, by James B. Thomas, in Lights of Irfan, Book 3. A description of Bahá'u'lláh's Fire Tablet, a dialogue between himself and God on suffering and sacrifice, and an account of its historical context; mystical intercourse between the twin stations of Bahá'u'lláh, human and divine. [about]
  87. 2002. Education of women and socio-economic development, by Geeta Gandhi Kingdon, in Reason and Revelation: Studies in the Babi and Baha'i Religions, volume 13. The findings of recent research on the social and the economic benefits of female education, which provides insights as to why Bahá'u'lláh stressed its importance. [about]
  88. 2002. Creation, by Lasse Thoresen, in Journal of Bahá'í Studies, 12:1-4. Contributing to the creation of a new civilization as a researcher or an artist means participating in the process of never-ending unfolding; the divine names are the eternal archetypes organizing the material world; dialogue between thinking and reality. [about]
  89. 2002. Continuing Contest between Exclusivism and Pluralism, The: Thoughts on the 2002 Day of Prayer for Peace, by Julio Savi, in World Order, 33.4. Origins and purpose of the Catholic "Day of Prayer in Assisi," and interfaith dialogue. [about]
  90. 2002. beginning that hath no beginning, The: Bahá'í Cosmogony, by Vahid Brown, in Lights of Irfan, Book 3. The dimensions of myth in the Bahá'í Faith focussing on the religion's narratives of creation, religious history, and Administrative Order. [about]
  91. 2002. Bahá'í Universalism and Native Prophets, by Christopher Buck, in Reason and Revelation: Studies in the Babi and Bahá'í Religions, 13. Explores the possibility of including other great religious figures in the Bahá'í category of "Manifestations of God" using the Iroquois prophet Deganawida as an example. [about]
  92. 2002. Baha'i Faith and the Environment, The, by Richard Landau, in Encyclopedia of Global Environmental Change volume 5: Social and Economic Dimensions of Global Environmental Change, ed. Peter Timmerman. Participation of the Bahá'í International Community in UN-sponsored development and environmental initiatives for resolving the difficult challenges before humanity. [about]
  93. 2002. Baha'i Faith and economics: a review and synthesis, by Bryan Graham, in Reason and Revelation: Studies in the Babi and Bahá'í Religions, volume 13. Review of the secondary literature on the subject and some issues of methodology. [about]
  94. 2002. Bábí-State Conflict at Shaykh Tabarsi, The, by Siyamak Zabihi-Moghaddam, in Iranian Studies, 35:1-3. On the background and events of the Shaykh Tabarsi conflict; developments, both in the political sphere and within the Bábí community, that led to the outbreak of open warfare in 1848; and objectives of the Bábí participants in the conflict. [about]
  95. 2002. Báb's Epistle on the Spiritual Journey towards God, The, by Todd Lawson, in Lights of Irfan, Book 3. A preliminary translation and discussion of the Bab's Risála fi's-Sulúk, one of his earliest extant compositions. It provides a brief discussion of the mystic quest, and sheds light on the Báb's relationship to the Shaykhi movement and to Sayyid Kázim. [about]
  96. 2002. Apocalypse and Millennium: Catastrophe, Progress, and the Lesser Peace, by William P. Collins, in Journal of Bahá'í Studies, 12:1-4. Some approaches to the Lesser Peace in light of millennialism, and the Bahá'í vision of a divine plan leading to the Lesser Peace and the Most Great Peace which has "progressive” and "catastrophic" aspects. [about]
  97. 2002/2007. Theocratic Ideas and Assumptions in Bahá'í Literature: An Inquiry, by Sen McGlinn, in Reason and Revelation: Studies in the Babi and Bahá'í Religions, 13. A selection and interpretation of scriptures which suggest that an institutional differentiation of the religious and political orders — i.e., the separation of church and state — is a central Bahá’í doctrine. [about]
  98. 2002/2003. Ether, Quantum Physics and the Bahá'í Writings, by Robin Mihrshahi, in Australian Bahá'í Studies, vol. 4. Analysis of ‘Abdu’l-Bahá's use of the term “ether”, correlated to His definition of this term as a medium not only for the propagation of electromagnetic radiation, but also for the communication of spiritual impulses to the physical world. [about]
  99. 2002/2003 Winter. Same Yet Different, The: Creating Unity Among the Diverse Members of the Bahá'í Faith, by Deborah Clark Vance, in Journal of Intergroup Relations (a publication of the National Association of Human Rights Workers), Volume 29:4. A study of the process by which people form a unified community from diverse cultures based on interviews with a small group of American Bahá’ís; the importance of foundational beliefs in this process; learning intercultural communication. [about]
  100. 2002-04-21. Symbols of Transformation: The Gardens and Terraces on Mount Carmel, by Elham Afnan, in Bahá'í World. Article, with photo gallery, about the development, design, and philosophy of the terraces surrounding the Shrine of the Báb on Mount Carmel in Haifa. [about]
  101. 2002 spring. Recognition and Identity: The case of the Baha'i Faith, by Cetin Onder, in Alternatives, 1:1. Bahá'í Faith seen in a Hegelian model. [about]
  102. 2001. "What I Want to Say is Wordless": Mystical Language, Revelation and Scholarship, by Ismael Velasco, in Lights of Irfan, Book 2. If the Word of God transcends words and letters, what point is there to Scripture, let alone to scholarship; the paradox of a history of writers penning volumes on a subject which they assert cannot be grasped by language; the relevance of mysticism. [about]
  103. 2001. Universal Declaration of Human Rights, Cultural Relativism and the Persecution of the Bahá'ís in Iran, The, by Cheshmak Farhoumand-Sims, in Bahá'í-Inspired Perspectives on Human Rights. Are the Human Rights of the Universal Declaration universal: a comparison of Western and Islamic notions of human rights; the religious justifications provided by the Islamic regime for the persecution of the Bahá’ís in Iran. [about]
  104. 2001. Unity Principle, The: Ideas of Social Concord and Discord in the Bahá'í Faith, by Robert Stockman, in Research in Human Social Conflict, Volume 2, ed. Joseph Gittler,. The concept of unity pervades Bahá’í thought, expressed both in the functioning of Bahá’í administration and the Bahá’í community and in the avoidance of political partisanship in the relationship of Bahá’ís to the wider world. [about]
  105. 2001. Unfreezing the frame: The promise of inductive research in Bahá'í studies, by Will C. van den Hoonaard, in Bahá'í Studies Review, 10. The suitability of inductive analysis as a method in Bahá'í scholarship, and some stumbling blocks that inhibit the development of a Bahá'í methodology. [about]
  106. 2001. Understanding the Human Condition: Secular and Spiritual Perspectives, by Suresh Sahadevan, in Singapore Bahá'í Studies Review, vol. 6. Both materialist and religious paradigms are important for happiness and for informing our decisions about how to live fruitful lives. Religion must work for the betterment of the world by applying spiritual concepts to solve contemporary problems. [about]
  107. 2001. Theology of the Sacraments in the Roman Catholic Church, The, by Kevin Brogan, in Solas, 1. Helping Bahá'ís understand the Catholic church's historical perspectives and spiritual significance placed on sacraments, which are: Baptism, Penance, Confirmation, Eucharist (or Mass), Marriage, Holy Orders, and Sacrament of the Sick (“Extreme Unction"). [about]
  108. 2001. Tablets of Bahá'u'lláh to Muhammad Mustafa Baghdadi, by Kamran Ekbal, in Safineh Irfan, 4. Review of the tablets of Bahá'u'lláh addressed to Muhammad Mustafa Baghdadi. [article in Persian] [about]
  109. 2001. Tablet of Unity, by Bahá'u'lláh, in Lights of Irfan, 2. Refers to unities of religion, words, ritual acts, ranks, wealth, and souls. [about]
  110. 2001. Spiritual Dimensions of Microfinance, The: Towards a Just Civilization and Sustainable Economy, by Barbara J. Rodey. Prepared for the Microcredit Summit to emphasize the importance of universal spiritual principles to achieve the real benefits of microfinance services. [about]
  111. 2001. Short Poem by "Darvísh" Muhammad, Bahá'u'lláh: Sáqí az ghayb-i baqá burqa' bar afkan az 'idhár, A: An Introduction and Three Versions of Provisional English Translations, by Frank Lewis, in Lights of Irfan, Book 2. Three alternative renderings of a translation of one of Baha’u’llah’s early poems, writing during his sojourn in Kurdistan; comments on his poetic work. [about]
  112. 2001. Shedding Light in the Hearts: Reflections on Poetry, by Julio Savi, in Journal of Bahá'í Studies, 11:1-2. Limitations and merits of poetry as an emotional stimulus, as truth, and as a privileged form of linguistic expression, and its purpose as a spiritual conception of the nature of reality. [about]
  113. 2001. Role of Business in Enhancing The Prosperity of Humankind, The, by William Walker and Jane Nelson. Three articles about exploring and implementing concepts from Prosperity of Humankind, including building partnerships, toward a new concept of prosperity, preservation of wildlife, and examples of successful initiatives. [about]
  114. 2001. Rights to Human and Social Development: A Survey of the Activities of the Bahá'í International Community, by Graham Hassall, in Bahá'í-Inspired Perspectives on Human Rights. BIC contributions to thinking about human rights and social development have centered on 6 themes: a global complex systems approach, oneness of humanity, role of religious belief, primacy of education, values-based approach, and effectiveness of the U.N. [about]
  115. 2001. Rights and Responsibilities in the Bahá'í World Order: From 'Me' to 'Us' — Confronting the Fear, by Martha L. Schweitz, in Bahá'í-Inspired Perspectives on Human Rights. In human rights thinking there is often a presumed conflict between the needs to fully protect human dignity and equality, and to foster the well being of society as a whole; this divide is false and in the Bahá’í teachings both goals can be achieved. [about]
  116. 2001. Right to Education, The: The Case of the Bahá'ís in Iran, by Tahirih Tahririha-Danesh, in Bahá'í-Inspired Perspectives on Human Rights. On the ongoing harassment of Bahá’í students and educators resulting from the state-sponsored religious intolerance of the post-revolution government in Iran. [about]
  117. 2001. Right to Development Assistance, and the Duty to Contribute, The: A Case Study from Zambia, by Darren Hedley, in Bahá'í-Inspired Perspectives on Human Rights. On the experiences of a poverty reduction program implemented in Zambia by an international NGO, CARE, and the policy process whereby it sought to enshrine the principle of rights being matched by responsibilities. [about]
  118. 2001. Religion in the Modem World, by Anjam Khursheed, in Singapore Bahá'í Studies Review, vol. 6. On aspects of the Western secular rebellion against theocracy and the rise of free enquiry and freedom of conscience through the lens of the European Reformation and Galileo’s conflict with the Papacy; religion's role in strengthening family unity. [about]
  119. 2001. Reflections on Human Rights, Moral Development, and the Global Campaign to Eradicate Gender-Based Violence, by Michael L. Penn, in Bahá'í-Inspired Perspectives on Human Rights. A review some of the most significant developments in human rights law designed to contribute to the advancement of women and the eradication of gender-based violence; insufficient attention has been given to the psycho-spiritual dimensions.  [about]
  120. 2001. Rationality in Academic Disciplines, by K. P. Mohanan, in Singapore Bahá'í Studies Review, vol. 6. For an academic community to construct knowledge through teamwork, its members must have a shared language with the same pairings of concepts and words, and they must have shared epistemic values by which to "dialogue" and base collective decisions. [about]
  121. 2001. "Point" and "Letter" in the Writings of the Báb, by Muhammad Afnan, in Lights of Irfan, Book 2. In the Báb’s writings, the Point of Truth is the source of all existence in both the spiritual and the material world, and letters and words are given spiritual meaning. His system is distinctively different from that of the Hurúfís and Nuqtavís, however. [about]
  122. 2001. Perspectives on the Global Economy at the Dawn of the 21st Century: An Irish Bahá'í View, by Eamonn Moane, in Solas, 1. The state and issues of the global economy, including Ireland, at the start of the 21st century. Though not intended to be a general Bahá’í critique of the world economy, the paper concludes with a Bahá’í contribution to the issues raised. [about]
  123. 2001. Personal Consideration of the Four Year Plan and its Legacy from an Irish Bahá'í Perspective, A, by Brian Corvin, in Solas, 1. A frank and detailed assessment and retrospective of the response to the Four Year Plan (1996-2000) in the Republic of Ireland. Though highly personal and at times polemical, the author offers the paper as a socio-historical analysis with suggestions. [about]
  124. 2001. Perception Into Faith: A Radical Discontinuity Within Unity, by William Barnes, in Lights of Irfan, Book 2. Entering into eternal life is both a change of being and of perception; the two natures of man; faith versus good deeds as means for attaining eternal life; the Bahá’í 'spirit of faith'. [about]
  125. 2001. Pause to Reflect on Dustbins, A: Records of [A.L.M. Nicolas] Found amongst a Pile of Thrown-Away Writings, by Mahmoud Rouh-ol-Amini, in Ganjineh Asnad, 3:39/4:40. Brief discussion in Persian of papers of Nicolas found in the trash in Paris, with reflections on things discarded, written by Mahmoud Rouholamini. Includes background by Yves Monteil, who discovered the papers (1998) and scanned the later article (2001). [about]
  126. 2001. Natural Stirrings at the Grassroots: Development, Doctrine, and the Dignity Principle, by Anna C. Vakil, in Journal of Bahá'í Studies, 11:1-2. Grassroots-led initiatives are central to the development efforts in the global Bahá’í community. Modernization, Marxian, and civil society paradigms seek to explain these “stirrings at the grassroots”, to which is here added "development with dignity". [about]
  127. 2001. Mystic Cup, The: Essential Mystical Nature of the Bahá'í Faith, by LeRoy Jones, in Lights of Irfan, Book 2. Although the Bahá’í Faith is fundamentally mystic in character, American Bahá’ís often do not even understand what  mysticism is. Heart-centered mystic oneness is crucial in individual, societal, and adminstrative spiritual transformation. [about]
  128. 2001. Methodology in Bahá'í studies, by Moojan Momen, in Bahá'í Studies Review, 10. How Bahá'í scholars can interact with secular academia. Bahá’í scholarship can develop in two ways: interior (scholarship that develops within the Bahá’í community, based on faith) and exterior (academic scholarship based on rationalistic methodology). [about]
  129. 2001. Methodology and Bahá'í Studies: The Bridge between Realities, by John S. Hatcher, in Bahá'í Studies Review, 10. The role of Bahá'í academics to bring to light aspects of the dual physical and spiritual aspects of reality. [about]
  130. 2001. Keys to the Proper Understanding of Islam in "The Dispensation of Baha'u'llah", by Brian Wittman, in Lights of Irfan, 2. Some references to Islam in Shoghi Effendi's English-language writings. [about]
  131. 2001. Justice et Miséricorde?: Une théologie du pardon selon la foi Bahá'íe, by Udo Schaefer. [about]
  132. 2001. Introduction to the Súratu'l-Haykal (Discourse of The Temple), An, by Mohamad Ghasem Bayat, in Lights of Irfan, Book 2. One of Bahá’u’lláh's major writings. It includes references to the manifold stations of the Manifestation of God; God's promise to create a race of men to support His Cause; and the power of this revelation. [about]
  133. 2001. Human Rights and the Rights of the Child: Implications for Children's Participation in the Bahá'í Community, by Greg Duly, in Bahá'í-Inspired Perspectives on Human Rights. Are human rights universal? Do rights have spiritual or religious influences? What is the relevance of child rights and prospects of children’s participation in the Bahá’í community? [about]
  134. 2001. Human Rights and Multiculturalism, by Kiser Barnes, in Bahá'í-Inspired Perspectives on Human Rights, Tahereh Tahririha-Danesh. The concept of human rights must be enriched by spiritual principles. They rest on universal principles of morality and justice, and are a philosophical source for political and social reform. [about]
  135. 2001. Human Rights: Reflections from a Bahá'í Viewpoint, by Michael Curtotti, in Human Rights, Faith, and Culture. Born in modern times, the Bahá’í Faith addresses human rights in the language of modernity but also in traditional religious terminology; journey of the soul; duties of rulers; the Kitáb-i-Aqdas. [about]
  136. 2001. Human Intellect, The: A Bahá'í-Inspired Perspective, by Adrian John Davis, in Lights of Irfan, Book 2. A study of some of the analogies and differences between the Sufi concept of the "Perfect Man" and the Bahá'í notion of the Manifestation of God; theologies of at-Tirmidhí, Ibn al-'Arabí, Dáwud-al-Qaysarí, Haydar Amulí, et al.; the "Muhammadan Essence." [about]
  137. 2001. “First we speak of logical proofs': Discourse of knowledge in the Bahá'í writings, by Frank Lewis, in Bahá'í Studies Review, 10. Recovering the intellectual context of particular discourses in the Bahá'í writings can help to evaluate whether a given statement is meant to convey a propositional fact or a rhetorical truth. [about]
  138. 2001. First Four Caliphs of Islam, The, by Betsy Omidvaran, in Solas, 1. Many Bahá’ís know little about Islam, and most of what they do know is based on minority Shi’ism. This overview of the first four caliphs, the "Rightly Guided," will help introduce Sunni Islam. [about]
  139. 2001. Firm Cord of Servitude, The, by Theo A. Cope, in Lights of Irfan, Book 2. A call for a revisioning of mysticism's claims of "union with God" in light of the Bahá'í Teachings as well as Jungian psychology. [about]
  140. 2001. Equality and Baha'i Principles in Northern Ireland, by Edwin Graham, in Solas, 1. A paper in two parts: (1) the development of equality legislation in Northern Ireland, and (2) the Bahá’í Teachings in relation to equality and the extent to which Northern Irish legislation applies or does not apply them. [about]
  141. 2001. Divine Qualities of Spiritual Dialogue, by Piya Tan, in Singapore Bahá'í Studies Review, vol. 6. The Buddhist basis for dialogue is found in its four virtues: love (the world as an extended family), compassion (listening to others), altruistic joy (learning from their success and beliefs) and equanimity (courage to accept the spirituality of others). [about]
  142. 2001. Dialogue between Yin-Yang Concepts and the Bahá'í Faith, The, by Phyllis Ghim-Lian Chew, in Singapore Bahá'í Studies Review, vol. 6. Yin-yang, a pivotal theory in Chinese thought influencing government, architecture, relationships, and ethics, has many similarities with the Bahá’í Faith, including the origin of matter, the nature of history, man-woman relationships, and health. [about]
  143. 2001. Dialogue Among Civilizations: Ancient and Future, Transitions and Potentials, by Theo A. Cope, in Singapore Bahá'í Studies Review, vol. 6. Many ideas in Chinese civilization resonate with Bahá'í thought. The I Ching highlights differences between western and eastern philosophy, the notion of embodiment in the Confucian view of the noble person, and transforming material to spiritual. [about]
  144. 2001. Declaration Dominus Iesus, The: A Brake on Ecumenism and Interfaith Dialogue?, by Julio Savi, in World Order, 32.2. Contents of a Declaration by Cardinal Ratzinger in 2000 on the "unicity and the salvific universality of Jesus Christ and the Church," world opinion on it, and how its position compares with the Bahá’í teachings. [about]
  145. 2001. Concept of the "Perfect Man" (Pole) in Sufism and the Bahá'í Notion of the Manifestation of God, The, by Youli A. Ioannesyan, in Lights of Irfan, Book 2. While there is an obvious similarity between the Sufi concept of the "Perfect Man" and the Bahá'í concept of the "Manifestation of God," there are also striking differences; the theologies of at-Tirmidhí, Ibn al-'Arabí, Dáwud-al-Qaysarí, and Haydar Amulí. [about]
  146. 2001. "By the Fig and the Olive": `Abdu'l-Bahá's Commentary in Ottoman Turkish on the Qur'ánic Sura 95, by Necati Alkan, in Bahá'í Studies Review, 10. A translation and discussion of an Ottoman-Turkish Tablet by `Abdu'l-Bahá: his commentary on the Quaranic Sura of the Fig (#95).  [about]
  147. 2001. Bringing Rights Home: Human Rights and the Institution of the Family, by Chichi Layor, in Bahá'í-Inspired Perspectives on Human Rights. The role of family rights in contemporary human rights discourse, Bahá’í principles relating to family rights, and relevant provisions in present-day human rights legal instruments. [about]
  148. 2001. Bahá'í Faith and the Market Economy, The, by Farhad Rassekh, in Journal of Bahá'í Studies, 11:3-4. Bahá'í teachings relevant to the market system as described in classical economics and the roles of self-interest and morality in economic life; human beings are naturally endowed with a desire to better their lives. [about]
  149. 2001. Bahá'í Critique of Human Rights, A: State Sovereignty as Smokescreen or Necessary Partner in Securing Human Rights?, by Nazila Ghanea-Hercock, in Bahá'í-Inspired Perspectives on Human Rights. The Bahá’í critique of the current international human rights system focuses on the extent and centrality of state sovereignty; the importance of the international protection of human rights by the United Nations; systemic challenges. [about]
  150. 2001. Asking Questions: The Independent Investigation of Truth, by Edwin McCloughan, in Solas, 1. On understanding and applying this primary principle of the Faith. [about]
  151. 2001. Apostasía en al Marco Jurídico Bahá'í, La, by Badi Villar Cardenas, in La Pluma del Conocimiento, 1. Este ensayo constituye uno de los primeros esfuerzos por construir una marco jurídico para los procesos de apostasía y expulsión en la comunidad bahá'í. [about]
  152. 2001. 'Abdu'l-Bahá's Response to the Doctrine of the Unity of Existence, by Keven Brown, in Journal of Bahá'í Studies, 11:3-4. Includes provisional translation of Tablet on the Unity of Existence. [about]
  153. 2001. 'Abdu'l-Bahá's Response to Darwinism: Its Historical and Philosophical Context, by Keven Brown, in Evolution and Bahá'í Belief, Studies in the Bábí and Bahá'í Religions, vol. 12. Editor's foreword to the collection of articles Evolution and Bahá'í Belief. [about]
  154. 2001. 'Abdu'l-Bahá's Commentary on the Qur'ánic Verses Concerning the Overthrow of the Byzantines: The Stages of the Soul, by Moojan Momen, in Lights of Irfan, 2. Commentary on the first few verses of the Quranic Sura of Rum; nine esoteric or mystical interpretations of the word al-Rum, transl. "Rome" or "Byzantium"; different types of soul; the soul's progress through the realms of creation. [about]
  155. 2001/2002. Alain Locke: Baha'i Philosopher, by Christopher Buck, in Bahá'í Studies Review, 10. Biography of one of the important African American intellectuals and his impact on American thought and culture. Includes two letters written by or on behalf of Shoghi Effendi. [about]
  156. 2001-10-26. Peace and Prosperity, by Louis Damore. The major threats facing the world (social inequity; environmental decline; unchecked arms proliferation) and the potential contribution of the world tourist indstry in resolving them. [about]
  157. 2001-05-01. Atypical international status of the Holy See, The, by Matthew N. Bathon, in Vanderbilt Journal of Transnational Law. Political nature of the Vatican; includes discussion of the Bahá'ís and Bahá'í international organization [about]
  158. 2001-04. New Religious System for Contemporary Society, by Peter Beyer, in Global Religious Vision, 1:4. On scholarship and categories of religions in the global society, religion as a function system, and unity in differences. Contains only one passing mention of the Bahá'í Faith. [about]
  159. 2001 Winter. Academic Irrelevance or Disciplinary Blind-Spot?: Middle Eastern Studies and the Baha'i Faith Today, by Ismael Velasco, in Middle East Studies Association Bulletin. Possible reasons for the lack of attention to the Bahá'í religion in Middle Eastern academic studies. Why is it considered marginal? What are the conceptual boundaries involved and their limitations? [about]
  160. 2001 Autumn. Examination of the Cultural Relativity of Human Rights, An, by Jonathan Patrick, in Associate, 36. On the discourse between proponents of the universality of human rights, and those of their cultural and religious relativity. Are human rights inherent in the individual, or imposed by a neo-imperialist West? [about]
  161. 2000. Values Education in Bahá'í Schools, by Jennifer Chapa and Rhett Diessner, in Education, Culture and Values, Volume 5. A general introduction to a Bahá'í view of the purpose of education, along with a review of common principles and features of Bahá'í-inspired schools, with a multiculturally sensitive curriculum. [about]
  162. 2000. Trial of the Báb: Shi'ite Orthodoxy Confronts its Mirror Image, by Denis MacEoin, in Studies in Honor of Clifford Edmund Bosworth 2: The Sultan's Turret. Overview of, and documents preserved from, the Bab's 1848 trial for heresy against Islam. [about]
  163. 2000. Táhirih: A Portrait in Poetry, by Amin Banani, in Journal of Bahá'í Studies, 10:1-2. An account of Tahirih allowing her own voice, through her poems, to speak for herself, her time, and her motivations; it is her poetry that both reveals the layers of her complex motivations and makes her accessible. [about]
  164. 2000. Study of the Meaning of the Word "Al-Amr" in the Qur'án and in the Writings of Bahá'u'lláh, A, by Moojan Momen, in Lights of Irfan, Book 1. Examines two controversies about the Arabic-Persian term "al-amr"/"amr" regarding Quranic prophecy and the status of Subh-e Azal. [about]
  165. 2000. Spiritual Nature of Reality, The: Has the Future Already Been Written?, by John S. Hatcher, in Journal of Bahá'í Studies, 10:3-4. Meditations on "Who is Writing the Future": why is spiritual development a social as well as personal matter; what is epistemological methodology for this development; how is it distinct from materialism; and how does it relate to the Covenants? [about]
  166. 2000. Seven Valleys of Bahá'u'lláh and Farid ud-Din Attar, by Sheila Banani, in Lights of Irfan, Book 1. An overview of the similarities between the Seven Valleys by Bahá'u'lláh and the Conference of the Birds by the Persian Sufi Farid ud-din Attar. [about]
  167. 2000. Science and Religion in Chinese Culture, by Anjam Khursheed, in Singapore Bahá'í Studies Review, vol. 5. Religion lies at the root of philosophy and civilization during the Tang (618-907) and Sung (960-1279) dynasties. Cultural achievements during these periods were influenced by Buddhism, Confucianism, and Taoism, but modern sciences did not develop. [about]
  168. 2000. Religious Pluralism: A Bahá'í Perspective, by Julio Savi, in World Order, 31.2. On resolving the conflicting truth claims made by different religious traditions; finding definitions for "religion" and "prophet"; problems of historical texts; the current state of religion. [about]
  169. 2000. Religious Foundations of Civil Society, The, by Wendy M. Heller, in Journal of Bahá'í Studies, 10:1-2. A Bahá'í perspective on the loss of a transcendent ethical basis as a central problem of modern social theory; religion is the source of society’s moral foundations and its organizing principles of order, law, and governance. [about]
  170. 2000. Promoting the Equality of Women and Men: The Role of the Covenant, by Janet A. Khan, in Journal of Bahá'í Studies, 10:1-2. The implementation of the principle of gender equality; the application of relevant Bahá’í law, including progressive clarification and application, the principle of convergence, and the exercise of restraint, all so as to ensure enduring change. [about]
  171. 2000. Pilgrimage and Religious Identity in the Bahá'í Faith, by Per-Olof Akerdahl, in Lights of Irfan, Book 1. Pilgrimage has been an important part in the creation of a religious identity. The meaning of pilgrimage in the Bahá’í Faith, and in Judaism, Christianity, and Islam. [about]
  172. 2000. "Phoenix Schedule" for the Dewey '200s', Suggested in particular for Bahá'í Libraries, A, by Paul Gerard, in Australian Bahá'í Studies, vol. 2. On the structure and limitations of the Dewey Decimal Scheme, with a detailed expanded subset for Bahá'í material. [about]
  173. 2000. Persecution of the Bahá'í Community of Iran Under the Islamic Republic: Twenty Years of Intolerance, by Tahirih Tahririha-Danesh, in Converging Realities, 1:1. Description of some of the persecutions of the Bahá'í community in Iran over the past twenty years. [about]
  174. 2000. New Age Movement and the Bahá'í Faith, by Zaid Lundberg, in Lights of Irfan, Book 1. How to define the New Age Movement, its similarities to and differences from the Bahá'í Faith, and how it may be defined in relation to the Bahá'í Faith. [about]
  175. 2000. Kitáb-i-Aqdas as Described and Glorified by Shoghi Effendi, by Cyrus Ala'i, in Lights of Irfan, Book 1. Basic facts about the Kitáb-i-Aqdas. Shoghi Effendi's analysis of the book in his God Passes By. [about]
  176. 2000. Introduction to Abdu'l-Baha's The Secret of Divine Civilization, An, by Nader Saiedi, in Converging Realities, 1:1. 'Abdu'l-Bahá's The Secret of Divine Civilization in the context of the Iranian social and political situation of the day, and comments on its contribution to ongoing debates on certain religious, social, and political debates. [about]
  177. 2000. Integrative Approach to Knowledge and Action: A Baha'i Perspective, by Behrooz Sabet, in Converging Realities, 1:1. A conceptual base for the development of an integrative approach to the study of the Bahá'í Faith, based largely on the harmony of science and religion. [about]
  178. 2000. Image of the Mystic Flower, The: Exploring the Lotus Symbolism in the Bahá'í House of Worship, by Julie Badiee, in Journal of Bahá'í Studies, 10:1-2. The design of the temple in India creates the visual effect of a large, white lotus blossom emerging from the pools of water around it. Besides many other deep and old cultural meanings, flower imagery symbolizes the appearance of the new Manifestation. [about]
  179. 2000. Heaven in China without "Religion" and Manifestation, by Theo A. Cope, in Singapore Bahá'í Studies Review, vol. 5. Some believe there never was a time when humanity was without a Prophet to guide it, but as none is known in Chinese history, a Bahá'í-Chinese dialogue needs a different starting point — one more inclusivist and with a different concept of "religion." [about]
  180. 2000. Future of Confucianism, The, by Yeo Yew Hock, in Singapore Bahá'í Studies Review, vol. 5. The history of Confucianism, its teachings, a critique of its place in the modern world, its future, and its survival into the 21st century. [about]
  181. 2000. Foundations of Mathematics: An Overview at the Close of the Second Millennium, by William S. Hatcher, in Converging Realities, 1:1. Article posits that the foundational study of mathematics has only emerged in this century, and discusses its evolutionary growth. [about]
  182. 2000. Fact and Fiction: Interrelationships between History and Imagination, by Bahiyyih Nakhjavani, in Journal of Bahá'í Studies, 10:3-4. On the tension between "fact" and "fiction," between objective history and our relative and subjective stories, between art as the representation of reality and faith based on the Word of God. We inherited a responsibility to resolve this tension. [about]
  183. 2000. El proyecto educacional Bahá'í hacia un sistema universal de educacion, by Keith Bookwalter, in Principios para una educación del siglo XXI. Las principales tareas que enfrentan hoy los educadores baha'is y que constituyen lo que he denominado como "El proyecto educacional baha'i", y los obstaculos como las oportunidades frente a la generación actual de escolares y educadores baha'is. [about]
  184. 2000. Development of Humankind, The, by Julio Savi, in Lights of Irfan, Book 1. From a religious perspective, beyond their material and intellectual development, human beings can attain spirituality. Human life is like a school: the teacher is the spiritual Master, the text is the revealed book, the pupil is each human being. [about]
  185. 2000. Creative Inspiration: Symbolism and Seeing, by Karel Fontaine, in Australian Bahá'í Studies, vol. 2. Examples of visual art which demonstrate the creative impulse at work, together with the symbolism inherent in the pieces. [about]
  186. 2000. Concept of Sacred Justice in Hebrew Eschatology, by Gary Selchert, in Lights of Irfan, Book 1. The concepts of Justice and Judgment in the Hebrew Bible; centuries before Christ, the social order of the Israelite tribes was legislated and enforced in accordance with the Covenant and Law of Moses; the formation of social ethics. [about]
  187. 2000. Common Teachings from Chinese Culture and the Bahá'í Faith: From Material Civilization to Spiritual Civilization, by Albert Cheung, in Lights of Irfan, Book 1. An examination of the similarities in belief between the Bahá'í Faith and traditional Chinese culture. [about]
  188. 2000. Chronological Issues in the Lawh-i-Hikmat of Bahá'u'lláh, Some, by Peter Terry, in Lights of Irfan, Book 1. An attempt to discover the antecedents of Bahá’u’lláh's distinctive chronology of ancient associations between Greek philosophers and Judean kings. Do Bahá’í historians have to critically re-examine the accepted Western accounts? [about]
  189. 2000. Chinese Religions: Evolution, Compatibility and Adaptability - A Historical Perspective, by Kow Mei Kao, in Singapore Bahá'í Studies Review, vol. 5. Case study of the history of Chinese civilization through the formation of the three major religions in imperial China: Confucianism, Daoism and Buddhism; their compatibility, adaptability, and mutual influences in their early development. [about]
  190. 2000. Challenge of Change for the Chinese in Southeast Asia, The, by Yin Hong Shuen, in Singapore Bahá'í Studies Review, vol. 5. Chinese Bahá'ís in some Asian countries are a microcosm of Chinese people in this region. An email survey asked what attracts Southeast Asians to the Faith, difficulties they face, and how adopting a world religion helps guide their future challenges. [about]
  191. 2000. Building Creative Communities: Approaching the arts as social & economic development through professionalizing, training, and networking internationally, by Robin M. Chandler, in Australian Bahá'í Studies, vol. 2. On the Global Arts Training Institute, a model for building professionalism in the arts which can be implemented in Bahá’í communities and incorporated into teaching plans to develop the next generation of artists. [about]
  192. 2000. Brothers and Sisters: Buddhism in the Family of Chinese Religion, by Phyllis Ghim-Lian Chew, in Singapore Bahá'í Studies Review, vol. 5. The endurance of Confucianism for 2,000 years is partly because Buddhism and Taoism were content to play a subordinate role and not infringe upon the "Chinese Great Tradition"; implications of Buddhism's role in relation to new religions in China. [about]
  193. 2000. Book of Revelation Revealed in Glory, The: A Summary of Glorious Revelation, by William Ridgers, in Lights of Irfan, Book 1. Bahá'í interpretation of St. John's Book of Revelation. [about]
  194. 2000. Bedrock of Bahá'í Belief, The: The Doctrine of Progressive Revelation, by Zaid Lundberg, in Lights of Irfan, Book 1. The importance of doctrine and systematic theology in understanding the Baha' Faith, and the process of "doctrinalization" in Bahá'í history. [about]
  195. 2000. Bahá'í Educational Project, The: Towards a Universal System of Education, by Keith Bookwalter. Interpretation of guidance in the Baha' writings to formulate a method of using Bahá'í deepening and training materials that utilize research-based learning, teaching, and curriculum theory, both deductive and inductive, beyond institute-style courses. [about]
  196. 2000. Action Research, by Rhett Diessner, in Converging Realities, 1:1. The purpose of action research is "transformative action," action that makes a difference in the life-worlds of both the researcher and the researched. [about]
  197. 2000. 'Abdu'l-Bahá's Explanation of the Teachings of Bahá'u'lláh Tablets and Talks Translated into English (1911-1920), by Peter Terry, in Lights of Irfan, Book 1. A review of the varied lists of Bahá'í principles' presented by 'Abdu'l-Bahá in various of his writings and talks translated into English. Contrary to popular belief there is no standard list, and some 38 separate principles can be identified. [about]
  198. 2000-07. Bahá'ís in Iran, The: Twenty Years of Repression, by Firuz Kazemzadeh, in Social Research, 67:2. Overview of the modern persecution of Bahá'ís in Iran. [about]
  199. 2000 Summer. Báb's Bayan, The: An Analytical Survey, by Muhammad Afnan, in World Order, 31:4. Analysis of the Bayan and its contents: fundamental beliefs and worldview, moral principles, laws, administration of society, and future expectations. [about]
  200. 1999. Study of the Pen Motif in the Bahá'í Writings, A, by Kavian Sadeghzade Milani and Nafeh Fananapazir, in Journal of Bahá'í Studies, 9:1. Theology and background of the "pen" metaphor — the creative force presented by the Manifestation of God — and the "tablet" — the recipient of the creative force. Also the five realms of existence: Háhút, Láhút, Jabarút, Malakút, and Násút. [about]
  201. 1999. Strategies for Spiritualization, by Sandra S. Fotos, in Journal of Bahá'í Studies, 9:1. If the spiritualization process in adults is similar to other learning tasks, then active use of learning strategies may facilitate the development of spiritual virtues; a possible cognitive, language-based pathway for spiritualization. [about]
  202. 1999. Statecraft, Globalization, and Ethics, by Charles O. Lerche, in Journal of Bahá'í Studies, 9:2. The impact of cosmopolitan morality on international statecraft in an era of globalization; globalization is a process of world economic, political, and social change; globalism is a positive, and potentially corrective, dimension of globalization. [about]
  203. 1999. Spiritual Oppression in Frankenstein, by Phyllis Sternberg Perrakis, in Journal of Bahá'í Studies, 9:4. Comparing Shelley’s depiction of a spiritual malaise in Frankenstein with Bahá’u’lláh’s definition in the Kitáb-i-Íqán of the oppression experienced at the end of a reigning spiritual dispensation by the soul who seeks God but does not know where to look. [about]
  204. 1999. Religious Dissidence and Urban Leadership: Bahá'ís in Qajar Shiraz and Tehran, by Juan Cole, in Iran: Journal of the British Institute of Persian Studies, 37. On understanding the role of dissident faith groups in Qajar urban life by contrasting merchant and artisan Bahá'ís in a small provincial capital, vs. a larger city with more government officials and elite women among the believers. [about]
  205. 1999. Poetry as Revelation: Introduction to Bahá'u'lláh's 'Mathnavíy-i Mubárak', by Frank Lewis, in Bahá'í Studies Review, 9. On Bahá'u'lláh and the poetic tradition, Sufism, Sufi poetry, and Rumi; rhetorical orientation; date of the poem and history of the text; and interpretation and the translation process. Includes a provisional translation. [about]
  206. 1999. New Creation, A: The Power of the Covenant in the Life of Louis Gregory, by Gayle Morrison, in Journal of Bahá'í Studies, 9:4. Louis Gregory's achievements, focussing on his promotion of the oneness of humankind, teaching the Bahá’í Faith, and administering its affairs. Gregory became both a herald of the Covenant and an enduring example of its transforming power. [about]
  207. 1999. Missing Moral Dimension, The, by Suresh Sahadevan, in Singapore Bahá'í Studies Review, vol. 4. Today's social and economic policies are materially efficient and technically sound, but something vital is missing: graciousness within and between individuals. It may not directly result in revenue or productivity, but is crucial in the long run. [about]
  208. 1999. Love, Power, and Justice, by William S. Hatcher, in Journal of Bahá'í Studies, 9:3. The pursuit and abuse of power are moral choices for which there is no moral justification. [about]
  209. 1999. Language of the Heart, The: Parallels between Chinese and Bahá'í Approaches to the Spiritual Self, by Sim Tze Hong, in Singapore Bahá'í Studies Review, vol. 4. Parallels between Chinese and Confucian thought vs. Bahá'í teachings about the spiritual self, the nature of the heart, the pathway to perfection, the knowledge of oneself, and symbolism in language like "open heart" and "use heart." [about]
  210. 1999. Language and Universalization: A 'Linguistic Ecology' Reading of Bahá'í Writings, by Gregory Paul P. Meyjes, in Journal of Bahá'í Studies, 9:1. How the promotion of linguistic minority rights may coincide with promotion of an International Auxiliary Language, opposing trends toward increased globalization and growing nationalism, and the unregulated global spread of English. [about]
  211. 1999. Knowledge and the Covenant of Bahá'u'lláh: Invited Commentary, by Ian C. Semple, in Bahá'í Studies Review, 9. On the apparent contradiction between following infallible divine guidance while pursuing an unfettered search after truth, and the culture of academic writing. [about]
  212. 1999. Knowledge and Civilization: Implications for the Community and the Individual, by Farzam Arbab, in Bahá'í World, Vol. 26 (1997-1998). Exploration of the relationship between science and religion as two great systems of knowledge that have a vital social role to play in the building of a world civilization. [about]
  213. 1999. Kitáb-i Aqdas of Mírzá Husain `Alí Núrí, Bahá'u'lláh, The: Redating its Beginnings, by Kamran Ekbal, in Proceedings of the Third European Conference of Iranian Studies, Part 2: Mediaeval and Modern Persian Studies. The exact date when the Aqdas was written is unclear. It may have been composed over a period of about five years and in different locations. [about]
  214. 1999. Jamál Effendi and the early history of the Bahá'í Faith in South Asia, by Moojan Momen, in Bahá'í Studies Review, 9. Includes maps on Jamal Effendi's journeys in India, and journeys in Southeast Asia. [about]
  215. 1999. Human Spirit in Moral Education, The, by Kuek Yi Hsing, in Singapore Bahá'í Studies Review, vol. 4. Historical perspectives that have led to the immanence of secular models of moral education in Europe and the U.S., how Singapore has taught moral education, secular models from the U.S. and their inadequacies, and what the Bahá'í Faith can offer. [about]
  216. 1999. Historical methodology and the development of Bahá'í scholarship: toward dispelling a false dichotomy, by Sholeh A. Quinn, in Bahá'í Studies Review, 9. 'Bahá'í Studies' is multi-faceted and can include various non-exclusive approaches, including academic history and historical research -- the nature of both of which is outlined here; scholastic methodology; "professional" history and Bahá'í scholarship. [about]
  217. 1999. Crossing Religious Boundaries: Interfaith Challenges for the Future, by Anjam Khursheed, in Singapore Bahá'í Studies Review, vol. 4. Bahá'í approach to inter-religious harmony: coming together with other faiths in the search for truth; understanding that there are relativistic elements to faith; testing theology by its moral effects; propagating religious truth by the force of example. [about]
  218. 1999. Contemporary Governance and Conflict Resolution: A Bahá'í Reading, by Graham Hassall. The Bahá'í Writings provide the foundations for a "critique of modernity" at the same time that they suggest possible paths to the future, in particular in conflict resolution. [about]
  219. 1999. Conflict Resolution Movement, The, by Steven Gonzales, in Journal of Bahá'í Studies, 9:2. What exactly is conflict resolution? Why do so many different disciplines lay claim to it? This article is an introduction to the field, a review of conflict resolution in history, and a survey of contemporary legislation worldwide. [about]
  220. 1999. Concealment and Revelation in Bahá'u'lláh's Book of the River, by Nader Saiedi, in Journal of Bahá'í Studies, 9:3. Analysis and provisional translation of Sahífiy-i-Shattíyyih (Book of the River); on Bahá'u'lláh's experience in the Síyáh-Chál and whether he considered himself a Manifestation of God prior to his Ridván declaration. [about]
  221. 1999. Catastrophe, Armageddon and Millennium: Some aspects of the Bábí-Bahá'í exegesis of apocalyptic symbolism, by Stephen Lambden, in Bahá'í Studies Review, 9. Preliminary consideration of selected Bábí-Bahá'í doctrines expository of apocalyptic symbolism associated with major Abrahamic religious prophecies. [about]
  222. 1999. Bahá'í Faith and the Singapore Women's Movement, The: Challenges for the Next Millennium, by Phyllis Ghim-Lian Chew, in Singapore Bahá'í Studies Review, vol. 4. On the relationship between religion and the fight for women's rights after the founding of the Singapore Council of Women; the interplay between gender, religion and the women's movement; challenges for the next millennium with regards to equality. [about]
  223. 1999. Bahá'í Community of Randwick: A Survey of 75 Years, by Graham Hassall, in Australian Bahá'í Studies, 1:1. History of the Bahá'í community of Randwick, Australia. [about]
  224. 1999. Aspects of Bahá'í Scholarship, Some, by Peter J. Khan, in Journal of Bahá'í Studies, 9:4. Four ideas that characterize Bahá’í scholarship: the central position of the Word in the acquisition of knowledge; the interconnected Bahá’í model of the world; progressive nature of Bahá’í law; organic relationship of scholarship and the Covenant. [about]
  225. 1999. Another Look at Achieving Peace by the Year 2000, by John Huddleston, in Journal of Bahá'í Studies, 9:2. The process of globalization in terms of trade, culture, corporations, migration, environment, and crime; how to maintain peace; the failure of the world's leaders to achieve peace; institutional frameworks for peace and restructuring the United Nations. [about]
  226. 1999-2000. Path of Beauty, The: The Literary Life of Amatu'l-Bahá Rúhíyyih Khánum, by Sandra Lynn Hutchison, in World Order, 31:2. An extensive review of the varied literary works of Ruhiyyih Khanum – poems, plays, ethical guidance, practical guidelines for Baha’i pioneering and teaching, inspirational essays, literary and scriptural commentary, biography, and even a film script. [about]
  227. 1999 Winter. Is It Unethical to Evade Taxes in an Evil or Corrupt State?: A Look at Jewish, Christian, Muslim, Mormon and Bahá'í Perspectives, by Robert W. McGee, in Journal of Accounting, Ethics & Public Policy, 2:1. The ethics of tax evasion has been a neglected topic in both the accounting and ethical literature. This article reviews the recent literature, focusing on the question of whether tax evasion is ethical in a corrupt country. [about]
  228. 1999 Spring. Conversion of the Great-Uncle of the Báb, The, by Ahang Rabbani, in World Order, 30:3. The history of Hájí Mírzá Sayyid Muhammad (1798-1876), maternal uncle of the Bab. [about]
  229. 1999 Fall. Turbulent Prairie: Politics, The Press, and the Baha'i Faith in Kansas, 1897, by Duane L. Herrmann, in World Order, 31:1. An examination of 1897 press coverage of the second Bahá'í community in North America. State politicians and new religious teachings attracted press attention across Kansas. [about]
  230. 1999 Autumn. Theology of the State from the Bahá'í Teachings, A, by Sen McGlinn, in Journal of Church & State. Western religions exhibit three types of divine societies: eschatological (the Kingdom of God on Earth); metaphysical (angels or the Hidden Imam interact with the world); and ecclesiological (the church as the body of Christ, or the Islamic community). [about]
  231. 1998. Word Bahá', The: Quintessence of the Greatest Name of God, by Stephen Lambden, in Journal of Bahá'í Studies, 8:2. The Arabic word bahá' — meaning beauty, excellence, goodliness, majesty, glory, splendor, brilliancy, and many others — was a term of considerable import in Islamic and Bábi literature, and was occasionally seen in prophetic or messianic contexts. [about]
  232. 1998. Unveiling the Hidden Words, by Diana Malouf: An Extended Review, by Frank Lewis, in Bahá'í Studies Review, 8. Book review, and a commentary on the need for Bahá'í academia aimed at a secular audience, and the possibility of updating the Guardian's translations when English evolves in the future. [about]
  233. 1998. Unofficial information and rumour in the Bahá'í community: The case of "The tree they couldn't kill", by David Piff, in Bahá'í Studies Review, 8. Legend and rumor spread via online discussion groups, and the place of "unofficial information" in the world view and social dynamics of a religious community. [about]
  234. 1998. United Kingdom: History of the Bahá'í Faith, by Moojan Momen. A short history of the Bahá'í community of the United Kingdom. [about]
  235. 1998. Symbolic Profile of the Bahá'í Faith, A, by Christopher Buck, in Journal of Bahá'í Studies, 8:4. A “symbolic profile” of Bahá’í consciousness as shaped by the writings of Bahá’u’lláh and ancillary texts: Ninian Smart’s dimensional model of religion is used to order and classify the symbols, together with insights from Sherry Ortner & John Wansbrough. [about]
  236. 1998. Spiritual Approach to Microcredit Projects, A, by Michel P. Zahrai. Spiritual considerations that should guide the elaboration and implementation of microcredit schemes and measure their success. [about]
  237. 1998. Soul in Chinese and Bahá'í Belief, The, by Phyllis Ghim-Lian Chew, in Singapore Bahá'í Studies Review, vol. 3. On Chinese religions and the Bahá'í Faith; their beliefs in the presence of a soul and an afterlife; the nature of the soul and the human being; the human quest for happiness and meaning in life; free will and its relation to justice. [about]
  238. 1998. Social Organization of Mentorship in Bahá'í Studies, The, by Will C. van den Hoonaard, in Journal of Bahá'í Studies, 8:3. Mentorship in contemporary Bahá’í Studies is influenced by gender inequality, generational differences, and a perceived hierarchical order of disciplines. How can these limitations be overcome? [about]
  239. 1998. Seneca Falls First Woman's Rights Convention of 1848: The Sacred Rites of the Nation, by Bradford W. Miller, in Journal of Bahá'í Studies, 8:3. Explores parallels between the Seneca Fails First Woman’s Rights Convention in the USA and the Badasht Conference in Iran, both in July 1848, in terms of the emancipation of women. [about]
  240. 1998. Science in the Hands of Women: Present Barriers, Future Promise, by Rhea Howard Harmsen, in World Order. What is the attitude of mind that will permit an actualization of women's potential as women, and allow women and men to work together to create peace and prosperity through science? [about]
  241. 1998. Qur'an Commentary as Sacred Performance: The Bab's tafsirs of Qur'an 103 and 108, the Declining Day and the Abundance, by Todd Lawson, in Der Iran um 19 Jahrhundert und die Enstehung der Bahá'í Religion. Quranic commentary played a major role in the formation of the Bábí movement. Early Babis were impressed by the Bab's innovative interpretation of scripture. As the Bab's claims became more widely known, his language became less esoteric. [about]
  242. 1998. Preliminary Survey of the Bahá'í Community of Iran during the Nineteenth Century, A, by Moojan Momen, in Iran im 19. Jahrhundert und die Enstehung der Bahá'í Religion, ed. Christoph Burgel and Isabel Schayani. On the early growth and consolidation of the Bahá'í community in Iran; its membership and social and geographical composition; persecution; institutional developments; communications with Bahá'u'lláh; the conversion of Jews and Zoroastrians; women. [about]
  243. 1998. Obedience: Liberation through Love of God in Practice, by Roxanne Lalonde, in Journal of Bahá'í Studies, 8:4. The virtue of obedience in light of the Covenant, contemporary secular notions of obedience, attitudes and behavior of Bahá'ís in the West, and some incidents of expulsion or resignation from the Faith. [about]
  244. 1998. Mystic Journey of the Soul, The, by Gul Afroz Zaman, in Singapore Bahá'í Studies Review, vol. 3. On the journey a soul must make to attain union with the Eternal from the confines of material life on earth; Christian and Sufi esoteric traditions vs. Bahá'í mysticism; the central theme of attaining a "Heavenly Homeland" and closeness with the Creator. [about]
  245. 1998. Mutilated Body of the Modern Nation: Qurrat al-'Ayn's Unveiling and the Persian Massacre of the Bábís, by Negar Mottahedeh, in Comparative Studies of South Asia, Africa and the Middle East, 18:2. A Freudian interpretation of the extreme antipathy underlying common Iranian opposition to the Babis/Bahá'ís as being disruptive symbols of destabilizing modernism, with the stories of Qurratu'l-'Ayn's public unveiling a central element.    [about]
  246. 1998. Kitab-i-Iqan: An Introduction to Bahá'u'lláh's Book of Certitude with Two Digital Reprints of Early Lithographs, by Christopher Buck. The significance, context, style, exegical devices, background, contents, manuscripts, and printing history of the Kitab-i Iqan. [about]
  247. 1998. Islamische Grundlagen des Kitáb-i Aqdas: Mit neuen Erkenntnissen zu seiner Datierung, by Kamran Ekbal, in Iran im 19. Jahrhundert und die Entstehung der Bahá'í Religion, eds. Johann Christoph Bürgel and Isabel Schayani. [about]
  248. 1998. Introduction to the Doctrines of Soul and Enlightenment in Mahayana Buddhism and the Bahá'í Faith, An, by Yeo Yew Hock, in Singapore Bahá'í Studies Review, vol. 3. The development of Mahayana and how the Chinese people adopted and adapted it; non-self/enlightenment vs. the "True Poverty and Absolute Nothingness" of the Seven Valleys; sunyata/emptiness and Buddhist monism vs. the Valley of Unity's nonduality. [about]
  249. 1998. Heaven, Hell and the Afterlife, by Lynette Thomas, in Singapore Bahá'í Studies Review, vol. 3. Judeo-Christian and Muslim views of life after death are often seen literally as bodily resurrection and a judgement day, vs. the Bahá'í perspective of the nature of the soul and its existence after the death of the body, heaven/hell, and the afterlife. [about]
  250. 1998. First Obligation, The: Lady Blomfield and the Save the Children Fund, by Robert Weinberg. Bio prepared for the UK Bahá'í Centenary (1998-99). [about]
  251. 1998. Faith, Protest, and Progress, by H. Elsie Austin, in Journal of Bahá'í Studies, 8:2. Protest is occasionally necessary and justified; it does not have to mean violence, but rather the courage to reject the false and unjust. Protest based on faith can have a transforming effect on both the individual and society and racial unity. [about]
  252. 1998. Der Messianismus des frühen 19. Jahrhunderts und die Entstehung der Baha'i Religion, by Kamran Ekbal, in Iran im 19. Jahrhundert und die Entstehung der Bahá'í Religion, eds. Johann Christoph Bürgel and Isabel Schayani. On the resurgence of a millenarianistic climate in the 19th century from China through the Middle-East to the USA. It highlights the millenniarist mood in Iran at the time of the beginnings of the Bábí and Bahai religions. [about]
  253. 1998. Corporate Social Responsibility and Business Success, by Marcello Palazzi and George Starcher. How social responsibility can contribute to competitiveness and success. [about]
  254. 1998. Body, Mind, Soul and Spirit, by Anjam Khursheed, in Singapore Bahá'í Studies Review, vol. 3. The Bahá'í view of human nature involves an interaction between spirit, soul and body — these three elements exist both in the Semitic religions and in the Far Eastern ones; Western dualist and Eastern monist traditions are in fact all tripartite. [about]
  255. 1998. Baha'u'llah as Zoroastrian saviour, by Christopher Buck, in Bahá'í Studies Review, 8. Examines the Bahá'í view of Zoroastrianism to understand tensions between scholarship and "messiahship" and topics such as proof texts and prophecy. [about]
  256. 1998. Bahá'í Village Granary, The: Spiritual Underpinnings and Applications to North America, by Peter Calkins and Benoit Girard, in Journal of Bahá'í Studies, 8:3. A village granary helps lay the systemic foundations of Bahá’u’lláh’s spiritualized new world economic order for both rural and urban society, the capstone of God’s progressive revelation of rural institutions for the sustainable use of natural resources. [about]
  257. 1998. Bahá'í Fundamentals for Bioethics, by Leila R. Milani and Kavian Sadeghzade Milani, in Journal of Bahá'í Studies, 8:2. The science of the soul; Bahá’í scriptural understanding of suffering, theodicy, and the purpose of creation; definitions of life and death, as well as the purpose of human life; formulating a Bahá’í approach to bioethical dilemmas. [about]
  258. 1998. Autobiography and Silence: The Early Career of Shaykhu'r-Ra'is Qajar, by Juan Cole, in Iran im 19. Jarhundert und die Entstehung der Bahá'í-Religion. Early biography and thought of Abu al-Hasan Mirza Shaykh al-Ra'is, Qajar prince, dissident, Shi`ite jurist, poet and major figure in the Constitutional Revolution in Iran [about]
  259. 1998. Antinomies of Reason and the Theology of Revelation: Some Preliminary Thoughts, by Nader Saiedi, in Journal of Bahá'í Studies, 8:4. A thesis of Progressive Revelation offers a solution to the fundamental antinomies of philosophical discourse. This concept is applied to the Kantian antinomies of reason: the central question of modern philosophy. [about]
  260. 1998. 1844 Ottoman 'Edict of Toleration' in Bahá'í Secondary Literature, The, by Michael W. Sours, in Journal of Bahá'í Studies, 8:3. This edict, issued the year the Bahá'í era began, permitted Jews to return to Palestine. The return of Jews to the Holy Land was thought by Christians to be an event anticipated by biblical prophecy, heralding the Second Advent of Christ. [about]
  261. 1998. 100 Years of the Bahá'í Faith in Europe, by Seena Fazel and Graham Hassall, in Bahá'í Studies Review, 8. Overview of the first 100 years of the Bahá'í Faith in Europe, including growth and the distinctive aspects of this community, external affairs, the role of women, and Bahá'í studies. [about]
  262. 1998-11. Religious Freedom in the Asia Pacific: The Experience of the Bahá'í Community, by Graham Hassall, in Human Rights, Faith, and Culture. Some aspects of the Bahá'í Community's approach to one human rights initiative, the "Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion or Belief." [about]
  263. 1998-11. Frommer's Guide to Israel: The Golden Coast (includes Akka and Bahji), by Robert Ullian. Travel guide; now out-of-date. [about]
  264. 1998-02. Ruptured Spaces and Effective Histories: The Unveiling of the Babi Poetess Qurrat al-'Ayn-Tahirih in the Gardens of Badasht, by Negar Mottahedeh, in Occasional Papers in Shaykhi, Babi and Bahá'í Studies, 2:2. Implications of Tahirih's revolutionary act at Badasht in terms of a decisive break with Islamic history; also Shaykh Abu Turab's recollections of the event and his literary role in Nabil's Dawn-Breakers. [about]
  265. 1998 Fall. 'Abdu'l-Baha's Meeting with Two Prominent Iranians, by Muhammad Qazvini, in World Order, 30:1. Muhammad Qazvini's and Siyyid Hasan Taqizadeh's descriptions of their 1911 meetings with `Abdu'l-Bahá in Paris. Preceded by a brief biography of Abdu'l-Bahá. [about]
  266. 1997. Women Entrepreneurs: Catalysts for Transformation, by Diane Chamberlin Starcher. Describes the dramatic rise in importance of women entrepreneurs and how feminine qualities contribute to their success. [about]
  267. 1997. Understanding Exclusivist Texts, by Seena Fazel, in Scripture and Revelation: Papers presented at the First Irfan Colloquium. Contemporary religions, esp. Christianity, must examine their exclusivist claims to account for other paths to salvation. [about]
  268. 1997. Shoghi Effendi's Plans for Progress Practical Lessons, by June Manning Thomas, in Journal of Bahá'í Studies, 7:4. The nature of "planning" and the role plans play in the Bahá'í concept of governance and human progress; four broad categories of guidance that Shoghi Effendi used when overseeing global plans; 'functional components' of his planning efforts. [about]
  269. 1997. Scripture as Literature: Sifting through the layers of the text, by Frank Lewis, in Bahá'í Studies Review, 7. Literary and religious antecedents to some of the styles and genres of Bahá'í scripture. [about]
  270. 1997. Revivification of the Buddha's Dharma, The, by Jamshed K. Fozdar, in Singapore Bahá'í Studies Review, vol. 2. The unrivaled impact of the Buddha's teachings upon Asian spirituality, his fundamental motivations, and the recurrence of the "Buddha-rising" — the returning advent of the Divine Teacher, the Maitreya-Amitabha. [about]
  271. 1997. Review of secondary literature in English on recent persecutions of Bahá'ís in Iran, by Nazila Ghanea-Hercock, in Bahá'í Studies Review, 7. Issues of misinformation, perceived favoritism under the Shah's regime, charges of espionage, and theological conflicts with Islam as motives for the persecution of Bahá'ís. [about]
  272. 1997. Revelation, Interpretation, and Elucidation in the Baha'i Writings, by Robert Stockman, in Scripture and Revelation, ed. Moojan Momen. The complexities of the Bahá'í concepts of revelation, interpretation, infallibility, and elucidation [about]
  273. 1997. Purposeful Spiritual Endeavour: A fundamental Connection between Bahá'ís and Christians, by Colin Quin, in Singapore Bahá'í Studies Review, vol. 2. There is a need for clearer, warmer, more purposeful connections between individuals of different Faiths; we each have similar concerns with our own human needs, aspirations, and religious devotion, and seek deeper understanding of the ideas we value. [about]
  274. 1997. Prophecy in the Johannine Farewell Discourse: The Advents of the Paraclete, Ahmad and Comforter, by Stephen Lambden, in Scripture and Revelation: Papers presented at the First Irfan Colloquium. The exegetical history of sayings ascribed to Jesus which mention the Paraclete. Christian, Muslim, Bābī and Bahā'ī interpretations of these. These sayings are central to Bahā’u'llāh's claims and to Bahā'ī understanding of the New Testament. [about]
  275. 1997. Proof Based on Establishment (Dalíl-i-taqrír) and the Proof Based on Verses (Hujjiyyat-i-ayát), The: An Introduction to the Bahá'í-Muslim Polemics, by Kavian Sadeghzade Milani and Leila Rassekh Milani, in Journal of Bahá'í Studies, 7:4. Study of Bahá'í apologetics based largely on the work of Mirza Abu'l-Fadl. [about]
  276. 1997. Possibilities of Existential Theism for Bahá'í Theology, The, by Jack McLean, in Revisioning the Sacred: New Perspectives on a Bahá'í Theology, Studies in the Bábí and Bahá'í Religions vol. 8. The perspective of existential theology can benefit Bahá'í studies of religion, as applied to issues such as scholarship, spiritual transformation, and sacred history. [about]
  277. 1997. Night as Frontier: Some Implications for the Bahá'í Community, by Will C. van den Hoonaard, in Bahá'í Studies Review, 7. Sociological effects of night-shift employment and the nocturnal populace. [about]
  278. 1997. Metaphor and the Language of Revelation, by Ross Woodman, in Journal of Bahá'í Studies, 8:1. To enter the realm of metaphor as the language of the soul is to come into direct contact with the Word as the originating power of creation. [about]
  279. 1997. Medieval Islam: The Influence of Islam on Judaism and Christianity, by Anjam Khursheed, in Singapore Bahá'í Studies Review, vol. 2. Prior to the Renaissance, Islam inspired revivals in the cultural traditions of Christianity and Judaism, indicating a harmony between the three religions. The reforms inspired by Islam were a prelude to the modern scientific revolution. [about]
  280. 1997. Love Relationship between God and Humanity: Reflections on Baha'u'llah's Hidden Words, by Julio Savi, in Scripture and Revelation. An overview of God and man's relationship as expressed in Bahá'u'lláh's Hidden Words. [about]
  281. 1997. Life, Death and Immortality: The Taoist Religion in Singapore and the Bahá'í Faith, by Phyllis Ghim-Lian Chew, in Singapore Bahá'í Studies Review, vol. 2. Main features of Taoist practices in Singapore compared with Bahá'í which, at first glance, could not be more disparate; whether unity may be found behind the apparent dichotomy; spanning the gulf between these two distinct religions from different times. [about]
  282. 1997. Interreligious Dialogue and the Bahá'í Faith: Some Preliminary Observations, by Seena Fazel, in Revisioning the Sacred: New Perspectives on a Bahá'í Theology, Studies in the Babi and Baha'i Religions vol. 8. An overview of pluralistic approaches and their relevance to Bahá'í studies. [about]
  283. 1997. Improved Access to Intelligent Responses Using the Bahá'í Model of Consultation: Two Exploratory Small-Sample Studies, by John E. Kolstoe, in Journal of Bahá'í Studies, 7:4. Studies using the Wechsler Adult Intelligence Scale show that people consulting together can access intelligent responses superior to that attained through individual effort, and suggest several areas of inquiry for further investigation. [about]
  284. 1997. Imam Absconditus and the Beginnings of a Theology of Occultation: Imami Shiʿism Circa 280-290 A. H./900 A. D., by Said Amir Arjomand, in Journal of the American Oriental Society, 117:1. Examination of the end of the 9th century and events following the death of the eleventh Imam, and the formal beginnings of the doctrine of the "hidden" twelfth Imam. Contains no mention of the Bahá'í Faith. [about]
  285. 1997. Hindu Concept of God, The: Unity in Diversity, by Anjam Khursheed, in Singapore Bahá'í Studies Review, vol. 2. The fundamental unity behind Hindu concepts of God and those found in the Semitic traditions, and the principle of unity in diversity, allow Hindu and Bahá'í beliefs to come together and further their common goal of uniting the world's religions. [about]
  286. 1997. Hermes Trismegistus and Apollonius of Tyana in the Writings of Bahá'u'lláh, by Keven Brown, in Revisioning the Sacred: New Perspectives on a Bahá'í Theology, Studies in the Bábí and Bahá'í Religions vol. 8. History of alchemy, magic, and the hermetic arts, and their reflection in the later teachings of Bahá'u'lláh. [about]
  287. 1997. Fifteen Years of Failed Prophecy: Coping with cognitive dissonance in a Bahá'í sect, by Robert W. Balch and John Domitrovich, in Millennium, Messiahs, and Mayhem: Contemporary Apocalyptic Movements, ed. Thomas Robbins and Susan J. Palmer. An academic article about the prophetic expectations of a covenant-breaker group, Baha’is Under the Provisions of the Covenant. Followed by "The End is Nearish," Chase's predictions satirized by Harper's. [about]
  288. 1997. Exploring the Mashriqu'l-Adhkar, by Sen McGlinn, in Vizier, 35:6-36:3. Four topics: Entry by troops and the institution of the Mashriqu'l-Adhkar; the House of Worship and the House of Justice; the Mashriqu'l-Adhkar as a Meeting, and the Mashriqu'l-Adhkar as a Building. [about]
  289. 1997. Exploration into the Political Economy of Global Prosperity, An, by Farhad Sabetan, in Journal of Bahá'í Studies, 7:4. Concepts of prosperity and well-being from an economic and global perspective; concept of global destitution; current assumptions about human nature and human relationships with the physical world and society are inadequate; ethical first principles. [about]
  290. 1997. Ethics and Entrepreneurship, An Oxymoron?: A Transition to a Free Market Economy in Eastern Europe, by George Starcher. The process of entrepreneurship and the importance of business ethics to entrepreneurial success, and the concept of stages of ethical consciousness and some of the reasons business ethics makes good business sense. Does not mention the Bahá'í Faith. [about]
  291. 1997. Effect of Philosophical and Linguistic Gender Biases on the Degradation of Women's Status in Religion, The, by Baharieh Rouhani Ma'ani, in Journal of Bahá'í Studies, 8:1. Women’s rights have been undermined for centuries; philosophical and linguistic gender-related biases and their effect on the degradation of women’s status in religion; suggestions for eradicating the causes of inequality in order to hasten world unity. [about]
  292. 1997. Economic Prosperity: A Global Imperative, by Mary Fish, in Journal of Bahá'í Studies, 7:3. Economic growth does not necessarily enhance human welfare. The Prosperity of Humankind recognizes the role of economics in igniting the capacity of humankind. The Bahá'í concept of human nature opens a dialogue between religion and economists. [about]
  293. 1997. Day of God (Yawmu'llah) and the Days of God (Ayyamu'llah), by Khazeh Fananapazir, in Scripture and Revelation: Papers presented at the First Irfan Colloquium. Comparison of Biblical and Islamic antecedents of the symbol of the "Day of God." [about]
  294. 1997. Dangers of Reading, The: Inlibration Communion and Transference in the Qur'an Commentary of The Bab, by Todd Lawson, in Scripture and Revelation. Tafsír (traditional Qur'an commentary) and the writings of the Bab. [about]
  295. 1997. Commentary: Some Interpretive Principles in the Bahá'í Writings, by Sen McGlinn, in Bahá'í Studies Review, 7. Criteria which may be used to determine which of Shoghi Effendi writings are "interpretations", and thus permanently binding, and which are not. [about]
  296. 1997. Chinese Family Religion and World Religion, by Yeo Yew Hock, in Singapore Bahá'í Studies Review, vol. 2. Principles of filial piety and ancestor worship as practised in Chinese tradition; maintenance of genealogies and moral instruction of children with traditions of their forebears and "ancestral cults" help to reinforce the lineage and family solidarity. [about]
  297. 1997. Behold the Man: Baha'u'llah on the Life of Jesus, by Juan Cole, in Journal of the American Academy of Religion, 65:1. Bahá'u'lláh's lessons from the Judeo-Christian experience for founding a new, post-Islamic religion; invoking Christ to illuminate contemporary situations within Babi-Bahá'í history; implications for his relations with Middle Eastern Christians. [about]
  298. 1997. Bahá'í Community of Canada, The, by Will C. van den Hoonaard, in Journal of Bahá'í Studies, 7:3. [about]
  299. 1997. Bahá'u'lláh and Liberation Theology, by Juan Cole, in Revisioning the Sacred: New Perspectives on a Bahá'í Theology, Studies in the Bábí and Bahá'í Religions vol. 8. The idea of liberation and equality is central to Bahá'í theology; the poor in the 19th century Middle East; Bahá'u'lláh and the poor; Tablet to the Kings on wealth and peace; laws of the Kitáb-i-Aqdas and Huququ'lláh; state social welfare. [about]
  300. 1997. Background and Centrality of Apophatic Theology in Bábí and Bahá'í Scripture, The, by Stephen Lambden, in Revisioning the Sacred: New Perspectives on a Bahá'í Theology, Studies in the Bábí and Bahá'í Religions vol. 8. History of the theological position of the incomprehensibility-unknowability of God in past major Abrahamic religions and its importance and significance for contemporary Bahá'ís. [about]
  301. 1997. Art and Architecture: A Bahá'í Perspective, by Fariborz Sahba, in Journal of Bahá'í Studies, 7:3. This essay explores the spiritual significance of the relationship between traditional and new forms of artistic expression from the author’s experience as an architect. [about]
  302. 1997. Absolute Poverty and Utter Nothingness, by Rodney H. Clarken, in Journal of Bahá'í Studies, 8:1. Bahá’u’lláh’s ideas of poverty as detachment, and nothingness as selflessness. Cites some commonalities in concepts of detachment and nothingness from Buddha, Confucius, Jesus, Muhammad and Socrates as five of the greatest philosophers or prophets. [about]
  303. 1997-98 Winter. Story of Joseph in the Babi and Baha'i Faiths, The, by Jim Stokes, in World Order, 29:2. The story of Joseph describes the eternal process by which the most profound kind of new knowledge comes into the world, simultaneously describing, in story form, its interrelated human, physical, and metaphysical dimensions. [about]
  304. 1997-2004. Bahá'í Journal of the United Kingdom. Eight years of news and essays from the Journal of the Bahá'í Community of the United Kingdom of Great Britain and Northern Ireland. [about]
  305. 1997-09. Individualism and the Spiritual Path in Shaykh Ahmad al-Ahsa'i, by Juan Cole, in Occasional Papers in Shaykhi, Babi and Bahá'í Studies, 4. On Shaykh Ahmad al-Ahsa'i's criticisms of aspects of Sufism, and whether he could be considered a "mystic" despite his anathemas against Sufism. [about]
  306. 1997 Spring. Story of Joseph in Five Religious Traditions, by Jim Stokes, in World Order, 28:3. The parable of Joseph in the Hebrew Bible, the New Testament, and Islam. Prefaced by comments by Moojan Momen. [about]
  307. 1997 Fall. Shoghi Effendi and the American Dream, by Sandra Lynn Hutchison, in World Order, 29:1. Context and import of Advent of Divine Justice, American destiny, the American frontier, ethical imperatives, and the Most Great Peace. [about]
  308. 1996. Комментарии к Пространной обязательной молитве, by Bill Washington. Комментарий к Пространной обязательной молитве Бахауллы [about]
  309. 1996. Wisdom and Dissimulation: The Use and Meaning of Hikmat in the Bahá'í Writings and History, by Susan Maneck, in Bahá'í Studies Review, 6. Examination of hikmat within the Bahá'í community, especially as it refers to survival strategies in situations of danger or insecurity. [about]
  310. 1996. Why Indigenous Peoples Are Distinctive, by Sue Podger, in Bahá'í Studies in Australasia vol. 3. The Bahá'í Faith supplies the direction to follow in the healing of the planet and its peoples. Do indigenous peoples have a special role in bringing about change in mankind's relationship to reality? [about]
  311. 1996. Universality of the Laws of the Kitáb-i-Aqdas, The, by Bijan Samali, in The Kitáb-i-Aqdas: Studies from the First National Conference on the Holy Book, vol. 1. The laws of the Aqdas focus on the individual; are applicable to everyone; facilitate the realisation of the oneness of human race; ensure the equality of the sexes; are adaptable to cultural diversities; and call for the elimination of all prejudices. [about]
  312. 1996. Universality of the Church of the East, The: How Persian was Persian Christianity?, by Christopher Buck, in Journal of the Assyrian Academic Society, 10.1. Prepublication chapter from Paradise and Paradigm: Key Symbols in Persian Christianity and the Baha’i Faith (Albany: SUNY Press, 1999. [about]
  313. 1996. Towards the New World Order: A Bahá'í perspective, by Graham Nicholson, in Bahá'í Studies in Australasia vol. 3. We live in a troubled world in which the Bahá'í Faith is a living example of an endeavour to establish an expanding unity on a global scale, operating as a single social organism; it provides in embryo form a model for a new world order. [about]
  314. 1996. State and Society: Implications of the Most Holy Book, by Graham Hassall, in The Kitáb-i-Aqdas: Studies from the First National Conference on the Holy Book, vol. 1. The purpose of law is for the order of the world and the security of people; the Kitáb-i-Aqdas reinstates authority and renews the linkages between society, law, virtue, and spirituality; the situation in future Bahá'í states. [about]
  315. 1996. Spiritual Foundations of Science, The, by Anjam Khursheed, in Singapore Bahá'í Studies Review, vol. 1. In contrast to modern western accounts of science, which reduce it to methods of logic and experiment, the Bahá'í reference point is the spiritual nature of man. The experience of some outstanding scientists of the past supports the Bahá'í view. [about]
  316. 1996. Philosophy of Spirituality, The: A Bahá'í Viewpoint, by William S. Hatcher, in Dialogue and Universalism, vol. 11-12. Views of human nature and the concept of spirituality; the Bahá'í concept of spirituality; the crucial role of philosophy in the process of human spiritual growth and development. [about]
  317. 1996. Passing Comments on the Long Obligatory Prayer of Bahá'u'lláh, Some, by Bill Washington, in Bahá'í Studies in Australasia vol. 3. The purpose of prayer to "cast out" from within our heart our attachment to the things of this material world. A detailed description of the Long Obligatory Prayer. [about]
  318. 1996. Overcoming Barriers to Unity: An Essay on Group Harmony, by Steven E. Ellis. Different perspectives on unity and disunity; red flags of disunity including anger, advising, perfectionism, excessive speech; group decision-making; and the role of the institutions. Includes compilation on the subject of unity. [about]
  319. 1996. On the Nature of Bahá'í Communities, by Check Woo Foo, in Singapore Bahá'í Studies Review, vol. 1. Reflections on the development of Bahá'í communities in urban societies, especially the relationship between the individual believer, the local community, and the Institutions, in the context of achieving an advance in the process of entry by troops. [about]
  320. 1996. Native Messengers of God in Canada?: A Test Case for Bahá'í Universalism, by Christopher Buck, in Bahá'í Studies Review, 6. Explores the possibility of including other great religious figures in the Bahá'í category of "Manifestations of God" using the Iroquois prophet Deganawida as an example. [about]
  321. 1996. Mission of the Báb, The: Retrospective 1844-1994, by Douglas Martin, in Bahá'í World, Vol. 23 (1994-1995). The revelation of the Báb in the context of its impact on the Western writers of the period and its subsequent influence. [about]
  322. 1996. Liberation Theology and its Potential for Guidance Towards Peace on Earth: A Bahá'í Perspective, by Fleur Fallon, in 75 Years of the Bahá'í Faith in Australasia. Bahá'u'lláh prescribed both a moral code for individuals based on knowing God and a design for a system of world government. These offer the most holistic answer for liberation theologians today. [about]
  323. 1996. Kitáb-i-Aqdas and the Process of Transformation, The, by John A. Davidson, in The Kitáb-i-Aqdas: Studies from the First National Conference on the Holy Book, vol. 1. The Kitáb-i-Aqdas is the source and inspiration for the process of transformation initiated by the Revelation of Bahá'u'lláh. It defines the goals and provides the means. Its various dimensions (social, mystical, ethical, cultural). [about]
  324. 1996. Kafka's spiritual dimension, by Greg Massiah, in Bahá'í Studies Review, 6. The metaphysical significance of Franz Kafka's work is often overlooked. An exploration of religion and spirituality in three of his best-known short stories: The Judgment, In the Penal Colony, and Before the Law. [about]
  325. 1996. Jesus the Son of God and the Incarnation Doctrine, by Antonella Khursheed and Anjam Khursheed, in Singapore Bahá'í Studies Review, vol. 1. The Bahá'í approach to the sonship and divinity of Christ is consistent with Old and New Testament usage. It examines the Incarnation Doctrine, the roots of which can be traced to pagan influences coloring Christian belief in its early centuries. [about]
  326. 1996. Importance of Leadership and Participation in Ensuring the Success of a Teaching Plan, by Kian Erfanian and Mehran Derakhshandegan, in 75 Years of the Bahá'í Faith in Australasia. The relationship between leadership and participation of institutions and individuals in the organic unfolding of the Cause, and a practical plan of action for a local Bahá'í community. [about]
  327. 1996. Human Rights and the Bahá'í Faith: The Human Right to Education for Religious Understanding, by Stanley W. Johnston, in 75 Years of the Bahá'í Faith in Australasia. Human rights should be viewed globally and should include freedom of choice in religion via liberal schooling; development goals; the 1981 UN Declaration to Eliminate Discrimination and Intolerance Based on Religion or Belief. [about]
  328. 1996. Guarantees of Religious Freedom in Australia, by Graham Nicholson, in 75 Years of the Bahá'í Faith in Australasia. The development of religious freedom in Australia, and relevant constitutional and legal pronouncements. [about]
  329. 1996. Future of Mankind and the Most Holy Book, The, by Fazel Naghdy, in The Kitáb-i-Aqdas: Studies from the First National Conference on the Holy Book, vol. 1. At present the world models depicted by the past religions and leaders of the materialistic ideologies have failed to solve the contemporary problems facing humanity. Bahá'u'lláh has revealed a new world model and provided the means of achieving it. [about]
  330. 1996. Feminism, Men and the Bahá'í Faith, by Morgan Wilson, in 75 Years of the Bahá'í Faith in Australasia. Separate reflections on feminism and on men and the Bahá'í Faith. The challenges faced by each are acknowledged and the need for a balance between the two asserted. [about]
  331. 1996. Emergence of the Bahá'í Faith in Singapore (1950-1972), The, by Phyllis Ghim-Lian Chew, in Singapore Bahá'í Studies Review, vol. 1. The first two decades of the Faith in Singapore, from the arrival of pioneers in 1950 to the formation of the NSA in 1972; the activities of the LSA of Singapore; strategies used to proclaim the existence of the Faith; features of the early community. [about]
  332. 1996. Economic Justice and the Creation of a New International Economic Order, by Keith Suter, in 75 Years of the Bahá'í Faith in Australasia. The "New Right," history of economic philosophy and the role of the Church in Europe, challenges of the global economy, the failure of the UN to deal with the problems of the globalized economy, and how NGOs and individuals can work for economic justice. [about]
  333. 1996. Death Penalty, The: Australian Legal Institutions vs the Bahá'í Faith?, by Roger Le Lievre, in 75 Years of the Bahá'í Faith in Australasia. The Bahá'í teachings accept the application of the death penalty as a punishment for murder as an expression of retributive justice. [about]
  334. 1996. Crime and Punishment: Bahá'í Perspectives for a Future Criminal Law, by Udo Schaefer, in Law and International Order. Proceedings of the first European Bahá'í Conference on Law and International Order. There is a moral crisis at the present time due to the decline of religion. The Bahá'í teachings uphold the principles of divine justice, individual responsibility, moral education, and the fear of God. [about]
  335. 1996. Consolation of Theology, The: Absence of the Imam and Transition from Chiliasm to Law in Shi'ism, by Said Amir Arjomand, in Journal of Religion, 76:4. Overview of the Shi'i doctrine of occultation, or the "Hidden Imam," and how this idea evolved into a principle of salvation: historical background; hidden God / sealed prophecy; theodicy and law; rationalization. Contains no mention of the Bahá'í Faith. [about]
  336. 1996. Considerations in Setting Sacred Text to Music for the Mashriqu'l-Adhkar, by R. Jackson Armstrong-Ingram, in Arts Dialogue. The relationship of music to the Mashriqu'l-Adhkar as a place and as a gathering of people, and a proposed set of 'rules' that can aid the conscious development of a Bahá'í devotional music. [about]
  337. 1996. Concept of Divine Law, The, by Mehrdad K. Meshgin, in The Kitáb-i-Aqdas: Studies from the First National Conference on the Holy Book, vol. 1. The changing impact of divine law on society; legal principles current in Europe are derived largely from the works on jurisprudence and the legal decision of Muslim theologians; Bahá'u'lláh's social teachings offer flexibility to address new concerns. [about]
  338. 1996. Baha'u'llah's Unity Paradigm: A Contribution to Interfaith Dialogue on a Global Ethic?, by Udo Schaefer, in Dialogue and Universalism, 6:11-12. The mystic unity of religions and the concept of progressive revelation. [about]
  339. 1996. Bahá'í View of the Bible, A, by Colin Dibdin, in 75 Years of the Bahá'í Faith in Australasia. From a Bahá'í viewpoint, the Bible is a reliable source of divine guidance and salvation, but is not necessarily historically accurate, nor can the words of its writers, although inspired, be strictly defined as 'The Word of God'; biblical scholarship. [about]
  340. 1996. Bahá'í Pilgrimage to Israel, by Gandhimohan Viswanathan, in Pilgrims and Travelers to the Holy Land. A short scholarly article accompanied by numerous photographs of sacred Bahá'í sites in the Holy Land. [about]
  341. 1996. Bahá'í Guidelines to Healing and the Role of Homoeopathy, by Mozhdeh Foo, in Singapore Bahá'í Studies Review, vol. 1. Principles of the homeopathic system of medicine, and comparison of them with the fundamentals of health and healing outlined in writings of Bahá'u'lláh and 'Abdu'l-Bahá. [about]
  342. 1996. Bahá'í Faith in the Asia Pacific: Issues and Prospects, by Graham Hassall, in Bahá'í Studies Review, 6. The development of the diverse Bahá'í Communities in the Pacific Islands since the launching of the World Crusade (1953-63); patterns of expansion; the changing role of the pioneer. [about]
  343. 1996. Bahá'í Faith in Australia 1947-1963, by Graham Hassall, in 75 Years of the Bahá'í Faith in Australasia. Major episodes in the evolution of the Australian Bahá'í community during the years 1947-1963, noting the way in which religious communities can transform over time; the temple in Sydney; the 10-year world crusade; aboriginal Bahá'ís. [about]
  344. 1996. Bahá'í Community of Canada, The: A Case Study in the Transplantation of Non-Western Religious Movements to Western Societies, by Will C. van den Hoonaard, in Origins of the Bahá'í Community of Canada, 1898-1948. The origins and early life of the Bahá'í community in Canada as a sociological case study in the transplantation of non-Western faiths into Western settings. [about]
  345. 1996. Bahá'í Community as a Learning Organisation, The, by Roy Steiner, in Bahá'í Studies Review, 6. How a knowledge management system focussed on assisting individuals, communities and institutions could improve their success. Followed by commentaries by Kambiz Maani and Svenja Tams. [about]
  346. 1996. Australian-New Zealand Bahá'í Connections, The, by David Brown Carr, in 75 Years of the Bahá'í Faith in Australasia. History and relationship of the early Australian and New Zealand Bahá'í communities, the magazine Herald of the South, and some brief biographies. [about]
  347. 1996-11. Crisis of the Imamate and the Institution of Occultation in Twelver Shiism, The: A Sociohistorical Perspective, by Said Amir Arjomand, in International Journal of Middle East Studies, 28:4. Background of the history and theology of concepts like Qa'im, Mahdi, ghayba, and the hidden twelfth Imam. No mention of the Bahá'í Faith. [about]
  348. 1996-08. Rituals in Babism and Bahá'ísm, by Denis MacEoin: Review, by Christopher Buck, in International Journal of Middle East Studies, 28:3. A compact, well-documented academic study including a representative selection of texts; by focussing only on texts it omits actual Bahá'í practice and over-emphasizes the ritual elements found in the Bahá'í Faith. [about]
  349. 1996 Winter. Letters from a 19th-century Kansas Baha'i, by Duane L. Herrmann, in World Order. An examination of two letters written by Barbara Ehrsam in Enterprise, Kansas in 1899. [about]
  350. 1996 Winter. Flow of Divine Authority, by Brent Poirier, in Deepen, 3.4:9. Scriptural authority for the Universal House of Justice to function infallibly without the presence of a living Guardian. [about]
  351. 1996 Winter/Fall. Bábí Uprising in Zanjan, The, by John Walbridge, in Iranian Studies, 29:3-4. A study of the Bábí uprising in Zanjan in 1850, examining the social, economic, and political background as well as the motivations of both the Bábís and their opponents.  [about]
  352. 1996 Spring. Bahá'í Faith in England and Germany, 1900-1913, by Robert Stockman, in World Order. Historical overview of the early years of the Faith in the British Isles and Germany. [about]
  353. 1995. Whanau (extended family) Structures as an Innovative Intervention into Maori Educational and Schooling Crises, by Graham Hingangaroa Smith, in The Family: Our Hopes and Challenges. The development of an innovative response by the indigenous Maori people of New Zealand to the dual crises of Maori educational underachievement on the one hand and to the loss of Maori language, knowledge and culture on the other. [about]
  354. 1995. Thoughts on the Teachings of Bahá'u'lláh and the Rise of Globalism, Some, by Rose van Es, in Journal of Bahá'í Studies, 7:1. Global thinking is replacing traditional nationalist ideologies; changes necessary for a shift to an ecologically centered ideology; merits of the Bahá’í Faith’s teachings in light of a global transformation to a world-centered mindset. [about]
  355. 1995. Sapiential Theosis: A New Reading of Ephrem the Syrian's Hymns on Paradise, by Christopher Buck, in Journal of the Assyrian Academic Society, 9.2. Prepublication chapter from Paradise and Paradigm: Key Symbols in Persian Christianity and the Baha’i Faith (Albany: SUNY Press, 1999). St. Eprem the Syrian is generally regarded as the greatest Christian poet of Late Antiquity. [about]
  356. 1995. Role of the Feminine in the Bahá'í Faith, The, by Ross Woodman, in Journal of Bahá'í Studies, 7:2. On the terms 'Masculine' and 'Feminine' as referring to 2 interdependent energies at work within the Manifestation of God and throughout creation, including the human individual; the important role of the 'Feminine' principle in the Bahá’í Faith. [about]
  357. 1995. Return of the Dreamtime, by Pym Trueman, in The Family: Our Hopes and Challenges. Brief history of Christianity and missionary work in Samoa and Australia, and how native Samoan customs and beliefs were changed or lost. [about]
  358. 1995. Requisites for Family Unity: The Role of the Father in the Family, by Safoura Chittleborough, in The Family: Our Hopes and Challenges. The importance of the family as a whole in child-rearing and the negative consequences of family breakdown. [about]
  359. 1995. Religious State, The: A Comparative Study of Sixteenth- and Nineteenth-Century Opposition: The Case of the Anabaptists and the Bábís, by Gary K. Waite, in Journal of Bahá'í Studies, 7:1. Brief overview of the nature of and opposition to the Dutch and North German Anabaptist movement of the sixteenth century; survey for the nineteenth-century Bábís; conclusions regarding important parallels noted between these movements. [about]
  360. 1995. Religion and Psychological Well-Being: Is There an Association?, by Vahid Payman, in The Family: Our Hopes and Challenges. Research on possible linkages between religion and mental health amongst the elderly are inconclusive: more research is needed; health professionals need to be aware of the importance of religion as a coping strategy for some. [about]
  361. 1995. Race Unity: Implications for the Metropolis, by June Manning Thomas, in Journal of Bahá'í Studies, 6:4. Universal principles of unity which apply to cities; how racial disunity has been imprinted upon the metropolitan landscape in the United States; spiritual principles necessary to improve the fragmented urban life around the world. [about]
  362. 1995. New morality, The: An outline, by Udo Schaefer, in Bahá'í Studies Review, 5:1. Proposal that Bahá'u'lláh's ethical teachings rest on metaphysical premises about God and humankind, specifically the teleological and the deontological. [about]
  363. 1995. Interpretation in the Bahá'í Faith, by Juan Cole, in Bahá'í Studies Review, 5:1. The Bahá'í writings contain a complex and nuanced set of prescriptions for the interpretation of scripture. Before examining them, the very idea of "interpretation" must be clarified. [about]
  364. 1995. Images of a 'New Creation' in Twentieth-Century Art, Some, by Julie Badiee, in Journal of Bahá'í Studies, 7:1. A look at the works of some 20th-century artists to show that, whether they were aware of the Baha’i revelation or not, many of these artists have been compelled to express the quiet, yet unmistakable theme of a "new creation." [about]
  365. 1995. Effects of addiction/alcoholism, acculturation, physical, emotional and sexual violence on the education of aboriginal children, The, by Tjanara Goreng-Goreng, in The Family: Our Hopes and Challenges. The social problems facing many Australian aboriginal children; the need to involve indigenous peoples themselves in responding to these problems. [about]
  366. 1995. Conversive Relationality in Bahá'í Scholarship: Centering the Sacred and Decentering the Self, by Susan Berry Brill de Ramirez, in Journal of Bahá'í Studies, 7:2. Ways in which Bahá’í scholars might follow the process of consecration by centering the sacred within and decentering the self out of academic work; a conversive model of communication and scholarship is rooted in the sacred, emphasizing relationality. [about]
  367. 1995. Considerations Relating to the Inheritance Laws of the Kitab-i-Aqdas, Some, by Sen McGlinn, in Bahá'í Studies Review, 5:1. Gender distinctions in the Bahá'í inheritance laws might at first glance seem to favor male heirs, but the laws actually create a symmetrical equality. [about]
  368. 1995. Because Baha'u'llah said so: Dealing with a non-starter in moral reasoning, by Arash Abizadeh, in Bahá'í Studies Review, 5:1. Discusses a popular but misleading versus more philosophically responsible approaches to revelation. [about]
  369. 1995. Baha'u'llah's Prophetology: Archetypal patterns in the lives of the founders of the world religions, by Moojan Momen, in Bahá'í Studies Review, 5.1. Explores the theory that the lives of the prophet-founders of the world religions have in some ways re-capitulated each other. [about]
  370. 1995. Bahá'í Scholarship: An examination using citation analysis, by Seena Fazel and John Danesh, in Bahá'í Studies Review, 5:1. Examines references of articles in major Bahá'í studies journals published during 1978-83 and 1988-93 to study trends in Bahá'í scholarship. [about]
  371. 1995. Bahá'í Review: Should the 'red flag' law be repealed?, by Barney Leith, in Bahá'í Studies Review, 5:1. Argument that the current provisions for review may be anachronistic and that the benefits of deregulation might outweigh possible disadvantages. Includes responses by Roxanne Lalonde and Sepideh Taheri. [about]
  372. 1995. Bahá'í History in the Formative Age: The World Crusade 1953-1963, by Graham Hassall, in Journal of Bahá'í Studies, 6:4. The major features of the Bahá'í 'World Crusade' 1953-1963; thoughts about the contemporary practice of historical Bahá'í scholarship; the guardianship and evolution of the Universal House of Justice; United Nations and the Bahá'í International Community. [about]
  373. 1995. Bahá'í Cosmological Symbolism and the Ecofeminist Critique, by Michael W. Sours, in Journal of Bahá'í Studies, 7:1. Constituents of Bahá'í cosmological symbolism; introduction to the main feminist/environmentalist arguments; eschatological character of Bahá'í cosmological symbolism; Bahá'í eschatology provides answers to many feminist and ecological objections. [about]
  374. 1995. American Bahá'í Community in the Nineties, The, by Robert Stockman, in America's Alternative Religions, Timothy Miller, ed.. Overview of the American Bahá'í community in the 1990s: contemporary issues; priorities and concerns; the Bahá'í impact on American society; the future and social turmoil. [about]
  375. 1995. Affirmative Action and the Jurisprudence of Equitable Inclusion: Towards a New Consensus on Gender and Race Relations, by Steven Gonzales, in Journal of Bahá'í Studies, 7:2. The principle of equity and the Bahá’í emphasis on unity in diversity as a basis for considering Affirmative Action in relationship to remedying past injustices to women and minorities. [about]
  376. 1995/2004. Holy Grail of Objectivity, The: Some Considerations for Balancing Sacred and Secular in Bahá'í Scholarship, by Rick Harmsen, in Deepen, No 8 Vol. 3.3. Discussion of an apologetic nature about an interpretive or hermeneutic principle relating to Bahá'í scholarship articulated by Shoghi Effendi. [about]
  377. 1995-2001. Scriptum. All 8 issues of a journal for Bahá'í librarians and archivists. [about]
  378. 1995-12. Commentary on the Islamic Tradition "I Was a Hidden Treasure..." (Tafsír-i-Hadith-i-Kuntu Kanzan Makhfíyyan), by Abdu'l-Bahá, in Bahá'í Studies Bulletin, 3:4. Translation of a treatise written by 'Abdu'l-Bahá when he was in his teens, expounding on the terms "Hidden Treasure", "Love", "Creation", and "Knowledge" in a manner which suggests that the recipient was a Sufi and an admirer of Ibn 'Arabí. [about]
  379. 1995-10. Bushires' British Residency Records (1837-50): The Appearance of Babism in Persia, by Syed Shakeel Ahmed, in Journal of the Pakistan Historical Society, 43:4. Records from Mirza 'Ali Akbar, a British agent in Shiraz, from 1837, 1839, and 1850, with possible early mentions of the Báb. [about]
  380. 1995-06. Bahá'í Faith in Australia: 75 Years Remembered, by Graham Hassall, in Herald of the South. An overview of the development of the Bahá'í Faith in Australia from its origins up to the mid-1990s; House of Worship in Sydney; the journal Herald of the South; Clara and Hyde Dunn and other early believers. [about]
  381. 1995-04. Cognitive-Developmental Psychology and the Baha'i Faith: Meaningful Connections, by Rhett Diessner, in Counseling & Values, 39:3. Some major concepts shared by Bahá'ís and adherents of cognitive-developmentalism; avenues of communication between members of the Bahá'í Faith and the therapeutic community. [about]
  382. 1995 Summer. Atlanta Bahá'í Community and Race Unity, The: 1909-1950, by Mike McMullen, in World Order, 26.4. History of the Bahá'í­ faith in Atlanta, Georgia, USA, a city whose Bahá'í community dates back almost to the earliest beginnings of the Bahá'ís in the United States. [about]
  383. 1995 Spring. Mysticism and the Bahá'í Faith, by Farnaz Ma'sumian, in Deepen, 6:3. An examination of the Bahá'í Faith's relation to mysticism and mystic themes and ideas present in the Bahá'í Faith. [about]
  384. 1994. World as Text, The: Cosmologies of Shaykh Ahmad al-Ahsa'i, by Juan Cole, in Studia Islamica, 80. Shaykh Ahmad's creative use of mythic symbols can be seen as an escape from the limitations of the conceptual and literary structures erected by his forebears; his millenarianism and rebellion against staid literalism as a means of reinvigorating Shi'ism. [about]
  385. 1994. Women in the Bahá'í Faith, by Susan Maneck, in Religion and Women. Bahá'í paradigms of womanhood, and some highlights of women's participation in the Faith's history. [about]
  386. 1994. Will, Knowledge, and Love as Explained in Baha'u'llah's Four Valleys, by Julio Savi, in Journal of Bahá'í Studies, 6:1. Exploration of some of the "seemingly abstruse" concepts of the Four Valleys. [about]
  387. 1994. Us and Them: A Study of Alienation and World Order, by Charles O. Lerche, in Journal of Bahá'í Studies, 5:4. The division of the world into mutually exclusive identity groups and its implications for international affairs; alienation and estrangement as useful tools; the Bahá'í model of world unity and world civilization; the phenomenon of European integration. [about]
  388. 1994. Unsealing the Choice Wine at the Family Reunion, by John S. Hatcher, in Journal of Bahá'í Studies, 6:3. Bahá’í scripture portrays human progress as propelled by two inextricably related capacities: independently acquired knowledge coupled with social action; in revelation this dynamic relationship is symbolized by the Kitáb-i-Íqán and and the Kitáb-i-Aqdas. [about]
  389. 1994. Unity in Diversity: A Conceptual Framework for a Global Ethic of Environmental Sustainability, by Roxanne Lalonde, in Journal of Bahá'í Studies, 6:3. This article contributes to environmental ethics by highlighting the common ground among several perspectives and discussing six principles that unite them; "unity in diversity" as a conceptual framework for devising a global ethic of sustainability. [about]
  390. 1994. Unclipping the Wings: A Survey of Secondary Literature in English on Bahá'í Perspectives on Women, by Trevor R. J. Finch, in Bahá'í Studies Review, 4:1. Annotated bibliography of Bahá'í perspectives on women and women's issues. [about]
  391. 1994. Sex, Gender, and New Age Stereotyping, by Lata Ta'eed, in Bahá'í Studies Review, 4:1. Advocates the abolishing of culturally produced differences between men and women and challenges gender inconsistencies inherent in many Bahá'í discussions. [about]
  392. 1994. Religious Intolerance as a Source of Violence, by Udo Schaefer, in World without Violence: World leaders share their commentaries on world harmony, peace and justice, Arun Gandhi, ed.. A Bahá'í-inspired examination of how religious fanaticism and prejudice promotes violence. [about]
  393. 1994. Queen Marie and the Baha'i Faith, by Robert Postlethwaite, in Journal of Bahá'í Studies, 6:2. On the first monarch to embrace the Bahá'í Faith; the stature and the character of Queen Marie and her unique position in the early 20th century; her identification as a Bahá'í and her plan to visit Haifa in 1929; her relationship with Martha Root. [about]
  394. 1994. Psychological and Spiritual Dimensions of Persecution and Suffering, by Abdu'l-Missagh Ghadirian, in Journal of Bahá'í Studies, 6:3. Persecution of the Bahá’ís of Iran as an example of spiritual resilience: what are the spiritual meanings of suffering? When confronted with persecution or torture, why do some individuals show radiant acceptance; what role do faith and belief play? [about]
  395. 1994. Portraits and Career of Mohammed Ali, Son of Kazem-Beg, The: Scottish Missionaries and Russian Orientalism, by A. D. H. Bivar, in Bulletin of the School of Oriental and African Studies, 57:2. Kazem-Beg has a place in Bahá'í history because of his early book The Bab and the Babis (St. Petersburg, 1865). Article contains no mention of the Bábí or Bahá'í Faiths. [about]
  396. 1994. Persecution of the Bahá'í Community of Iran: 1983-1986, in Bahá'í World, Vol. 19 (1983-1986). Lengthy survey of events, and life stories of participants. [about]
  397. 1994. Les Paradigmes cachés de l'histoire: Comparaison de l'histoire des premiers siècles du christianisme et de la foi bahà'ie, by Jean-Marc Lepain, in Journal of Bahá'í Studies, 6:2. Exploration of some lessons from history relevant to our era and our near future, from the perspective of philosophy of history; paradigms of Christian history which illuminate Bahá'í history; the rise and decline of civilizations; role of the Zeitgeist. [about]
  398. 1994. Kitab-i-Aqdas, The: Bahá'í Law, Legitimacy, and World Order, by Martha L. Schweitz, in Journal of Bahá'í Studies, 6:1. On the Kitáb-i-Aqdas from the perspective of contemporary secular national and international law; its institution-building provisions as a Charter for future world civilization; relationship between law and principle; transformation of international law. [about]
  399. 1994. Islam and the Bahá'í Faith: A Brief Guide, by Duane Troxel, in Deepen, 3:2:2. An overview of some facts and resources about Islam Bahá'ís should know when conversing with Muslims. Includes chronology of Islam. [about]
  400. 1994. Is the Bahá'í Faith a World Religion?, by Seena Fazel, in Journal of Bahá'í Studies, 6:1. Examination of the terms "world religion" and "new religious movement" to demonstrate that the Bahá'í Faith is best categorized as a "world religion." [about]
  401. 1994. Interfaith and the Future, by John Hick, in Bahá'í Studies Review, 4:1. The development of the interfaith movement over the past 100 years and its possible futures. [about]
  402. 1994. In praise of Individuation, by Sen McGlinn, in Bahá'í Studies Review, 4:1. On the critique of western society. Includes commentary by Roshan Danesh and Gordon Dicks. [about]
  403. 1994. In All the Ways that Matter, Women Don't Count, by Moojan Momen, in Bahá'í Studies Review, 4:1. The Bahá'í goal of achieving sexual equality cannot be achieved merely by trying to advance the position of women in society, but rather society itself must be "feminized." [about]
  404. 1994. Female Representations of the Holy Spirit in Bahá'í and Christian writings and their implications for gender roles, by Lil Osborn, in Bahá'í Studies Review, 4:1. A response to feminist theologian Mary Daly's argument that a male representation of God reinforces patriarchy with the suggestion that sexual equality is independent of, and unrelated to, gender images of the Divine. [about]
  405. 1994. Ethics for a Global Society, by Udo Schaefer, in Bahá'í Studies Review, 4:1. Addresses the collapse of moral order and value systems in the contemporary world, advocating in response a global ethic based on the Kitáb-i-Aqdas. [about]
  406. 1994. Bahá'í Faith and Peace Psychology, The: The Potential for Science and Religion to Collaborate, by Rhett Diessner, in Peace Psychology Bulletin, 3:3. On the potential for Bahá’í peace initiatives, coupled with empirical peace psychology approaches, regarding: ethnicity and peace, feminism and peace, and peace and education. [about]
  407. 1994. 'Abdu'l-Bahá and Ezra Pound's Circle, by Elham Afnan, in Journal of Bahá'í Studies, 6:2. On the 1911 meeting between Ezra Pound, the famous American modernist poet, and 'Abdu'l-Bahá; links between the Bahá'í Faith and a number of important avant-garde circles in the West. [about]
  408. 1994-03-22. Claiming legitimacy: Prophecy narratives from northern aboriginal women, by Julie Cruikshank, in The American Indian Quarterly. Includes a discussion of Angela Sidney, a Tagish elder who was very active in the Bahá'í Faith, and who believed that there is not necessary any conflict between Anglicanism, Bahá'í, and indigenous shamanism. [about]
  409. 1994 Summer. Toward a New Environmental Stewardship, by Michael Karlberg, in World Order, 25:4. The Bahá'í vision of nature; spiritual principles required in our relationship with nature; the oneness of humanity; the New World Order. [about]
  410. 1994 Summer. Realms of Divine Existence as described in the Tablet of All Food, by Bijan Ma'sumian, in Deepen, 3.2.2. Bahá'í theoretical theology in the Lawh-i-Qullu'Ta'am. [about]
  411. 1994 Fall. Houses as Perfect as Is Possible, by Duane L. Herrmann, in World Order. A survey of the evolution in design of the Bahá'í Houses of Worship around the world through the twentieth century. [about]
  412. 1993. Word Bahá, The: Quintessence of the Greatest Name, by Stephen Lambden, in Bahá'í Studies Review, 3:1. History of the concept of the Greatest Name and its place in Bahá'í theology. [about]
  413. 1993. Three Teaching Methods Used During North America's First Seven-Year Plan, by Roger M. Dahl, in Journal of Bahá'í Studies, 5:3. Teaching methods used by American Bahá’ís to spread the Faith; firesides and teaching campaigns evolved during the 1930s; pioneer settlements were not used systematically until the Seven-Year Plan; difficulties caused by the race question in the South. [about]
  414. 1993. Still Lives, by Denis MacEoin, in New Jerusalems: Reflections on Islam, Fundamentalism, and the Rushdie Affair. The nature of private lives and biography in Middle Eastern culture, with brief discussion of Rushdie's Satanic Verses and the lives of Tahirih and Shoghi Effendi. [about]
  415. 1993. Station of the Kitab-i-Iqan, The, by Khazeh Fananapazir and Seena Fazel, in Bahá'í Studies Review, 3:1. Review of the rank and station of the Iqan according to the primary Bahá'í literature, followed by an outline and a thematic guide. [about]
  416. 1993. Scientific Proof of the Existence of God, A, by William S. Hatcher, in Journal of Bahá'í Studies, 5:4. Whenever scientists encounter a phenomenon that exhibits an evolution towards order, but without any observable reason for such movement, they suspect the cause to be an unseen force. Evolution presents a persistent movement from disorder towards order. [about]
  417. 1993. Proofs from the Holy Qur'án Regarding the Advent of Bahá'u'lláh, by Sabir Áfaqi. Collection of prophecies and symbols from the Qur'án that foretell Bahá'u'lláh. Prepared for the deepening of Bahá'ís and to aid in introducing the Faith to Muslims. [about]
  418. 1993. Paranoid Style in Iranian Politics, The, by Ervand Abrahamian, in Khomeinism: Essays on the Islamic Republic. A seminal essay which mentions contemporary Iranian attitudes toward the Bahá'ís. Includes three other mentions of the Bahá'í Faith elsewhere in the book in which this essay was first published. [about]
  419. 1993. Overview of Bahá'í Social and Economic Development, by Holly Hanson, in Bahá'í World, Vol. 21 (1992-1993). Evolution of Bahá'í involvement in social and economic development, and some current projects. [about]
  420. 1993. Organic Order, An: An Approach to the Philosophy of Baha'u'llah through the Writings of Shoghi Effendi, by Roger Coe, in The Vision of Shoghi Effendi. The structure of the Administrative Order as outlined by the writings of the Guardian, and the principles of the Anisa model of education. Available also as an audiobook. [about]
  421. 1993. Notes on the Babi and Bahá'í Religions in Russia and its territories, by Graham Hassall, in Journal of Bahá'í Studies, 5:3. Overview of the history of Bábí and Bahá'í communities in Russia and Russian territories. [about]
  422. 1993. L'islam, religion éternelle?: une approche bahá'íe de la revendication à la complétude, by Seena Fazel and Khazeh Fananapazir. French translation of "A Bahá'í Approach to the Claim of Finality in Islam." [about]
  423. 1993. "In the Beginning Was the Word": Apocalypse and the Education of the Soul, by Ross Woodman, in Journal of Bahá'í Studies, 5:4. Hidden meanings in scripture and the soul are metaphorically identified with the huris, or brides. The bridegroom, Bahá'ulláh, enters union as the marriage of the Manifestation with the Maid of Heaven, who releases the Logos and the newly created soul. [about]
  424. 1993. Doing Bahá'í Scholarship in the 1990s: A Religious Studies Perspective, by Stephen Lambden, in Bahá'í Studies Review, 3:2. Argues that Bahá'í studies must address contemporary world issues, dialogues in pluralism, the New Age movement, and secular ideologies. [about]
  425. 1993. Balance hath been Appointed, The: Some Thoughts on the Publication of the Kitab-i-Aqdas, by Udo Schaefer, in Bahá'í Studies Review, 3:1. Significances of the Aqdas and the possible impact of its publication (1992) upon its Western audience. [about]
  426. 1993. Bahá'í Faith and Academic Journals, by Seena Fazel, in Bahá'í Studies Review, 3:2. The nature of the major indexes which classify periodical and journal articles by author and subject which are appropriate to Bahá'í studies and what they reveal about the state of the academic study of the Faith. [about]
  427. 1993. Bahá'í Approach to the Claim of Finality in Islam, A, by Seena Fazel and Khazeh Fananapazir, in Journal of Bahá'í Studies, 5:3. Survey of the terms "prophet" and "seal," and a Bahá'í reconciliation of these terms with progressive revelation. [about]
  428. 1993. 'Abdu'l-Bahá on Christ and Christianity: Introduction, by Seena Fazel, in Bahá'í Studies Review, 3:1. 'Abdu'l-Bahá's answers to questions posed by Pastor Monnier in Paris in 1913 on Christian subjects, notably the nature of Christ, and the relationship between Christianity and the Bahá'í Faith. [about]
  429. 1993-06-22. Social Adaptation of Marginal Religious Movements in America, The, by Bryan F. Le Beau, in Sociology of Religion. Processes of interaction between Marginal Religious Movements and their social environments; adaptive outcomes of different movements and across time. Passing references to the Bahá'í Faith. [about]
  430. 1993 Fall. I am all the Prophets": The Poetics of Pluralism in Bahá'í Texts, by Juan Cole, in Poetics Today, 14:3. Literary analysis of a passage from Tablet of Blood (Súriy-i-Damm) in which Bahá'u'lláh identifies Himself with all the past Prophets and their sufferings, depicting himself mortally wounded on the field of battle, like Imám Husayn. [about]
  431. 1993 Fall. Baha'u'llah's Seclusion in Kurdistan, by Bijan Ma'sumian, in Deepen, 1:1. Reconstruction of parts of this mostly undocumented period in Bahá'u'lláh's life. [about]
  432. 1992. Structure of Existence in the Bab's Tafsir and the Perfect Man Motif, The, by Todd Lawson, in Studia Iranica: Cahiers 11: Recurrent Patterns in Iranian Religions from Mazdaism to Sufism. The Perfect Man is the mediator between God and the World. He is the mirror in which creation sees God, the eye by which God sees creation. The Bab phrased his cosmology and his Quranic exegesis in light of wahdat al-wujud, the Unity of Being. [about]
  433. 1992. Rights and Responsibilities in the Bahá'í Family System, by Hoda Mahmoudi and Richard Dabell, in Journal of Bahá'í Studies, 5:2. Duties ascribed in the Bahá’í teachings to the members of the family; complementary functions of women and men; the institution of marriage and family is fundamental in the development of a new society and global civilization based on equality and unity. [about]
  434. 1992. Reality Matters, by Betty Hoff Conow, in Journal of Bahá'í Studies, 4:4. Bahá'í teachings discuss how reality affects matter and vice-versa. The "new physics" of relativity and high energy describe the reality of matter in similar terms. Our universe is both intelligible and is encoded with intelligence on the subatomic level. [about]
  435. 1992. Prolegomena to a Bahá'í Theology, by Jack McLean, in Journal of Bahá'í Studies, 5:1. Groundbreaking and thorough essay on the basic concerns of scholarly Bahá'í theology. [about]
  436. 1992. Potential of the Bahá'í Faith to Grow in Scope and Influence, The, by Annette Prosterman, in Journal of Bahá'í Studies, 4:3. A sociological perspective says that, to grow and develop, a religion must have ideological and structural elements that foster its effective growth, maintain its cohesion as a collective unit, and enable it to mobilize its members toward social change. [about]
  437. 1992. Pacific Bahá'í Communities 1950-1964, by Graham Hassall, in Pacific History: Papers from the 8th Pacific History Association Conference, Donald H. Rubinstein, ed.. Detailed overview of the history of Bahá'ís in Pacific island states. [about]
  438. 1992. Maharishi Ayurveda: A Bahá'í Exploration, by Felicity Rawlings, in Journal of Bahá'í Studies, 4:3. Some of the therapeutic strategies of Maharishi Ayurveda and how they correspond to the Bahá’í writings on healing. [about]
  439. 1992. Jesus Christ in the Bahá'í Writings, by Robert Stockman, in Bahá'í Studies Review, 2:1. While Christians traditionally believe the Gospels to be substantially accurate, little is known about Jesus and what he actually taught; the Bahá'í writings fill in many of these gaps. [about]
  440. 1992. Interpretive Principles in the Bahá'í Writings, Some, by Khazeh Fananapazir and Seena Fazel, in Bahá'í Studies Review, 2:1. Aspects of hermeneutics and authorized interpretation. [about]
  441. 1992. Immanence and Transcendence in Theophanic Symbolism, by Michael W. Sours, in Journal of Bahá'í Studies, 5:2. Bahá'u'lláh uses symbols to depict theophanies — the appearance of God and the divine in the realm of creation — such as "angel," "fire," and the prophets' claims to be incarnating the "face" or "voice" of God; these convey the transcendence of God. [about]
  442. 1992. History of the Sacramento Bahá'í Community, 1912-1991, A, by Peggy Caton, in Community Histories: Studies in the Bábí and Bahá'í Religions, Volume 6. History of the Bahá'í community of Sacramento, including a detailed account of Abdul-Baha's visit to California, and the later rapid expansion of the community during the 1960s and 1970s. [about]
  443. 1992. History of the Kenosha Bahá'í Community 1897-1980, A, by Roger M. Dahl, in Community Histories: Studies in the Bábí and Bahá'í Religions, Volume 6. Overview of the long history of the Bahá'ís of Kenosha, Wisconsin, visited by Abdul-Baha in 1912. [about]
  444. 1992. Fundamentalism and Liberalism: Towards an Understanding of the Dichotomy, by Moojan Momen, in Bahá'í Studies Review, 2:1. Explores extremes of religious belief in an attempt to understand their distinctions and commonalities. [about]
  445. 1992. Forging More Perfect Unions, by William Barnes, in Journal of Bahá'í Studies, 5:1. Social advances toward inclusive political structures must be accompanied by a moral advance toward universal values; three stages of global political unification as described in the Bahá’í writings are confederation, federation, and commonwealth. [about]
  446. 1992. Feminine Forms of the Divine in Bahá'í Scriptures, by Paula A. Drewek, in Journal of Bahá'í Studies, 5:1. Examples of the interaction between male and female principles in the writings. Complementarity of masculine and feminine images of divinity enriches our understanding of the divine–human encounter, but does not supplant the unity or unknowability of God. [about]
  447. 1992. Development and Influence of the Bahá'í Administrative Order in Great Britain, 1914-1950, by Phillip Smith, in Community Histories: Studies in the Bábí and Bahá'í Religions, Volume 6. Overview of this history: the early years; the Bahá'í councils; the guardianship of Shoghi Effendi; problems and difficulties; resurgence; establishing the Faith; spreading the Faith. [about]
  448. 1992. Development and Decline of an Early Bahá'í Community: Saint John, N.B., 1910-1925 , by Will C. van den Hoonaard, in Community Histories: Studies in the Bábí and Bahá'í Religions, Volume 6. The brief early history of the Saint John Bahá'ís. Established in 1910, the Bahá'í community struggled in the hostile environment of New Brunswick. In 1925 the community disappeared, to be reestablished only in recent times. [about]
  449. 1992. Commentary on the Azhar's Statement regarding Bahá'ís and Bahá'ísm, by Mohsen Enayat, in Bahá'í Studies Review, 2:1. Response to an official 1986 pronouncement on the Faith by this prominent Egyptian university. [about]
  450. 1992. Challenges to Bahá'í Studies, by Udo Schaefer, in Bahá'í Studies Review, 2:1. Discussion of the intellectual presentation of the Bahá'í Faith, and of the related topics of review, apologetics, and contemporary political contexts. [about]
  451. 1992. Bahá'í Faith Seen through the Eyes of Major Encyclopedias, The, by Seena Fazel, in Journal of Bahá'í Studies, 4:3. Overview of some themes and organization/structure common to articles about Bahá'í topics published in encyclopedias; includes a list of references to the Bahá’í Faith in major encyclopedias (as of 1992). [about]
  452. 1992. Bahá'ís of Baltimore, 1898-1990, The, by Deborah Clark, in Community Histories: Studies in the Bábí and Bahá'í Religions, Volume 6. The story of the Bahá'ís in the Baltimore area, who also hosted Abdul-Baha during his travels in America. [about]
  453. 1992. Bahá'í Faith in Kansas 1897-1947, The, by Duane L. Herrmann, in Community Histories: Studies in the Bábí and Bahá'í Religions, vol. 6. An introduction to the first half century of the Kansas Bahá'í community, with unique insight into their patterns of growth and inactivity. [about]
  454. 1992. Bahá'í Communities in the West, 1897-1992, by Richard Hollinger, in Community Histories: Studies in the Bábí and Bahá'í Religions, Volume 6. Sociological survey of major trends in the American Bahá'í community from the nineteenth century to the present — a broad framework in which the history of local communities can be understood. [about]
  455. 1992. "Angle of Ascent", The: Process and Achievement in the Work of Robert Hayden, by Ann Boyles, in Journal of Bahá'í Studies, 4:4. Hayden's poetry explores the process of individual and collective social and spiritual transformation in the contexts of contemporary culture, the Bahá'í Faith, black history, art, literature, nature, disease, and suffering. [about]
  456. 1992. Altruism and Extensivity in the Bahá'í Religion, by Wendy M. Heller and Hoda Mahmoudi, in Journal of Bahá'í Studies, 4:4. Bahá'í teachings relating to research on altruism and prosocial behavior; the interaction of spiritual and social transformation through beliefs and practices that encourage the development of altruistic personalities; socialization and discipline. [about]
  457. 1992-02. Iranian Millenarianism and Democratic Thought in the Nineteenth Century, by Juan Cole, in International Journal of Middle East Studies, 24:1. The growth of belief in representative government within the Bahá'í faith in the last third of the 19th century as an example of how popular opinion in Iran was changing prior to the Constitutional Revolution. [about]
  458. 1992 Summer-Fall. Invisible Occidentalism: Eighteenth-Century Indo-Persian Constructions of the West, by Juan Cole, in Iranian Studies, 25:3-4. Iranian attitudes toward Western culture, science, and philosophers in the colonial era. (No mention of Babis or Bahá'ís.) [about]
  459. 1991. Шаги в сторону экономической модели бахаи, by Грег Дал, in Journal of Bahá'í Studies, 4/3. Светлые идеалы бесплодны, если их обладатели сидят, сложа руки. Вместе с тем, практические действия вполне могут оказаться тщетными, если за ними не стоят светлые идеалы. Нужен баланс и трезвая обратная связь между целями и поступками. [about]
  460. 1991. Women in Art, by Anne Gordon Atkinson, in Journal of Bahá'í Studies, 4:2. Historically there have been many impediments to women achieving success in art: household duties, the rearing of children, poverty, and lack of education or encouragement. Bahá'í writings call for equal opportunity, and men have a responsibility too. [about]
  461. 1991. Study of Religion, The: Some Comments on Methodology of Studying Religion, by Moojan Momen, in Bahá'í Studies Review, 1:1. Reasons for the broad variety of different theoretical frameworks from which to view religious phenomena and the lack of a unified model. [about]
  462. 1991. Spiritual Role of Art, The, by Ludwig Tuman, in Journal of Bahá'í Studies, 4:4. The Bahá’í writings indicate that art can render services of a mystical, moral, and social nature. This is the spiritual role of art, whose highest purpose is to ennoble the individual soul and the collective life of humanity. [about]
  463. 1991. Socrates'/Plato's Use of Rhetoric: A Bahá'í Perspective, by Bret Breneman, in Journal of Bahá'í Studies, 4:1. Classical rhetoric continues to increase our understanding of human utterance and expression; the figure of Socrates in Plato’s dialogues models a rhetorical mutuality, a 'pedagogical' rhetoric which demonstrates how refined speech is morally nurturing. [about]
  464. 1991. Seeing With the Eye of God: Relationships Between Theology and Interpretation, by Michael W. Sours, in Bahá'í Studies Review, 1:1. Various spheres of interpretation and how their hierarchies reflect theological truth. [about]
  465. 1991. Maid of Heaven, the Image of Sophia, and the Logos, The: Personification of the Spirit of God in Scripture and Sacred Literature, by Michael W. Sours, in Journal of Bahá'í Studies, 4:1. The Logos in Christianity and the Maiden for Bahá'u'lláh can be equated as one and the same eternal reality; the divine image of wisdom in Proverbs; Sophia and Logos are combined in the feminine personification of the Most Great Spirit. [about]
  466. 1991. Life of Shoghi Effendi, The, by Helen Danesh and John Danesh, in Studying the Writings of Shoghi Effendi, ed. M. Bergsmo. Chapter length biography, and overview of the Guardian's life's work. [about]
  467. 1991. Lev Tolstoi and the Bábí and Bahá'í Religions: A Bibliography, by William P. Collins and Jan T. Jasion, in Journal of Bahá'í Studies, 3:3. The great spiritual crisis of Tolstoi’s life led him to a search for a pure faith. Late in life, this search led to his examination of the Bábí–Bahá’í religions. A bibliography of material on Tolstoi’s association with the Bahá'í Faith. [about]
  468. 1991. Islam, Muhammad, and the Qur'an: Some Introductory Notes, by Stephen Lambden, in Bahá'í Studies Review, 1:1. Islamic contributions to Western culture and science and discusses the place of Islamic Studies in the Bahá'í Faith. [about]
  469. 1991. Introduction to the Kitáb-i-Iqán, An, by Nasser Sabet, in Journal of Bahá'í Studies, 3:4. The importance, style, and contents of the Book of Certitude, and its five major themes: the true seeker and independent investigation of truth, rebirth of spirituality, Christianity and Islam, the Bábí dispensation, and the process of revelation. [about]
  470. 1991. Interdependence of Bahá'í Communities, The: Services of North American Bahá'í Women to Iran, by Baharieh Rouhani Ma'ani, in Journal of Bahá'í Studies, 4:1. Some early American Bahá’í women’s contribution to the development of the Iranian Bahá’í community. [about]
  471. 1991. Great Tao, The, by Phyllis Ghim-Lian Chew, in Journal of Bahá'í Studies, 4:2. On a philosophy of the ancient Chinese people, a Tao whose eternal spirit has seeped into the very heart of Chinese tradition, culture, and way of life for centuries; similarities with other religions and the Bahá'í Faith. [about]
  472. 1991. Evolving toward a Bahá'í Economic System, by Gregory C. Dahl, in Journal of Bahá'í Studies, 4:3. Ideals are fruitless if not implemented. There needs to be a balance and an interplay between goals and actions. A "Bahá’í economic system" suggests a number of topics for further research. [about]
  473. 1991. End of the World: Whatever Happened?, The: Or Leftover Time to Kill, by Ross Woodman, in Journal of Bahá'í Studies, 3:3. If we contrast the eschatology of Bahá’u’lláh with that of Hegel and Nietzsche, we can locate and explore the spiritual origins of the planetary consciousness (the Divine Springtime) upon which the survival of humankind and the globe itself now depends. [about]
  474. 1991. Developing a Participatory Approach to Learning, by Maija Pihlainen, in Journal of Bahá'í Studies, 4:2. The Macau-based School of the Nations’ philosophy of education, and its implications for the school’s curriculum development process. The Bahá'í approach to education emphasizes moral education, participation, cooperation, and consultation. [about]
  475. 1991. Calligraphy of Mishkin-Qalam, The, by Julie Badiee and Heshmatollah Badiee, in Journal of Bahá'í Studies, 3:4. The life and work of a one-time court artist for Nasiri'd-Din Shah, who was present for the nascent years of the Baha’i revelation and moved to Edirne to be near to Baha'u'lláh; examples of Islamic calligraphic traditions and his own compositions. [about]
  476. 1991. Bahá'u'lláh's Influence on the New York School of Painting: The "Unapprehended Inspiration" of Newman and Rothko, by Ross Woodman, in Journal of Bahá'í Studies, 4:1. The paintings of New Yorkers Barnett Newman and Mark Rothko may best be understood as a powerful first evidence of what Bahá’u’lláh called “the rising Orb of Divine Revelation, from behind the veil of concealment.” [about]
  477. 1991. Baha'u'llah as 'World Reformer', by Christopher Buck, in Journal of Bahá'í Studies, 3:4. This article places Bahá'u'lláh in the context of Islamic reform by comparing him to several contemporary Iranian reformers. Bahá'u'lláh prosecuted his proposed reforms in three stages: (1) Bábí reform; (2) Persian reform; and (3) world reform. [about]
  478. 1991. Bahá'í Faith and Religious Diversity, by Phillip Smith, in Bahá'í Studies Review, 1:1. The Bahá'í principal of unity in diversity as applied to religious pluralism. [about]
  479. 1991. Bahá'í Community of Iran, The: Patterns of Exile and Problems of Communication, by Moojan Momen, in Iranian Refugees and Exiles Since Khomeini, ed. Asghar Fathi. An examination of the causes and patterns of migrations of Iranian Bahá'ís. [about]
  480. 1991. Bahá'í Community of Ashkhabad, The: Its Social Basis and Importance in Bahá'í History, by Moojan Momen, in Cultural Change and Continuity in Central Asia, ed. Shirin Akiner. Origin and history of the Bahá'ís in Ishqabad (Ashgabat) in Turkistan, analysis of the social composition of this community, and its importance of in terms of the rest of the Bahá'í world. [about]
  481. 1991/1997. Toward a New Paradigm of Management, by George Starcher. The fundamental changes taking place in management and organization in reaction to globalization and changing technology, and the new knowledge and information based economy. [about]
  482. 1991-06. Outpost of a World Religion: The Bahá'í Faith in Australia 1920-1947, by Graham Hassall, in Journal of Religious History, 16:3. An updated version of a paper published in two places. [about]
  483. 1991-06. Cyprus Exiles, The, by Moojan Momen, in Bahá'í Studies Bulletin, 5:3-6:1. History of Mirza Yahya's family and the four followers of Bahá'u'lláh exiled with them in Cyprus. Includes genealogies. [about]
  484. 1991-03. Failure of the Tommy Kabu Movement, The: A Reassessment of the Evidence, by Graham Hassall, in Pacific Studies, 14:2. The rise and fall of Koivi-Aua, better known as Tom Kabu (1922?-1969), an influential local innovator and "proto-nationalist" leader in colonial Papua New Guinea and the first Papuan Bahá'í. [about]
  485. 1990. Translating the Bahá'í Writings, by Craig L. Volker, in Journal of Bahá'í Studies, 2:3. In translating the Bahá’í writings, faithfulness to the original text is paramount, reflecting both the beauty of the original and accurately conveying its concepts; consultation is an integral part of the process; practical problems faced by translators. [about]
  486. 1990. Some Reflections on the Different Meanings of the Word Báb, by Amelia L. Danesh, in Journal of Bahá'í Studies, 2:3. While Bahá'ís associate the Arabic word báb with Sayyid ‘Ali-Muhammad, to Muslims it has several other meanings, resulting in different interpretations of events and figures in Bahá'í history by scholars approaching it from an Islamic perspective. [about]
  487. 1990. Selflessness: Congruences between the Cognitive-Developmental Research Program and the Bahá'í Writings, by Rhett Diessner, in Journal of Bahá'í Studies, 3:2. On four major concepts shared by the cognitive-developmentalist theorists (Piaget, Kohlberg, Kegan) and the Bahá’í writings, including a developmental teleology, the stage-like nature of development, the importance of an epistemic focus, and selflessness. [about]
  488. 1990. Sacred Mythology and the Bahá'í Faith, by William P. Collins, in Journal of Bahá'í Studies, 2:4. The mythological universe created by Bahá’u’lláh employs three significant spiritual verities: the unknowable nature of the Ultimate Mystery, the relativity of religious/mythological truth, and the necessity of science and investigation of reality. [about]
  489. 1990. Racial Identity and the Patterns of Consolation in the Poetry of Robert Hayden, by John S. Hatcher, in Journal of Bahá'í Studies, 3:2. The dramatic tension in Robert Hayden’s poetry has often been mistaken for personal ambivalence and confusion with regard to both his ethnic identity and his beliefs as a Bahá’í — rather than the clear pattern of consolation that unites them. [about]
  490. 1990. Punti Razionali Comuni fra Corano e Vangelo, by Hossein Avaregan, in Opinioni Bahá'í, Spring. Ricerca personale della verità, origine divina di tutte le religioni, analogia delle profezie, uso delle allegorie, significato spirituale di molti termini, atteggiamento verso i miracoli fisici. [about]
  491. 1990. Principles of Consultation Applied to the Process of Innovation in a Corporate Environment, by Robert B. Rosenfeld and Michael H. Winger-Bearskin, in Journal of Bahá'í Studies, 3:1. Innovation is essential for industrial growth, but is obstructed when creative employees are unable to communicate ideas and the organization is unresponsive. The Bahá’í process of consultation can enhance communication to promote innovation.  [about]
  492. 1990. On Human Origins: A Bahá'í Perspective, by Craig Loehle, in Journal of Bahá'í Studies, 2:4. The science of evolution is difficult for those who demand a literal interpretation of scripture and believe in a special origin for humanity. The Bahá’í writings view evolution and individual spiritual growth as one fundamental developmental process. [about]
  493. 1990. Mormonism and the Bahá'í Faith, by William P. Collins, in Journal of Bahá'í Studies, 3:2. Historical contacts between Bahá’ís and Mormons; Mormon views of the Bahá’í Faith; Bahá’í views of Mormonism; literature on Mormons and Bahá’ís. [about]
  494. 1990. Missing Dimension in the Built Environment, The: A Challenge for the 21st Century, by Leo R. Zrudlo, in Journal of Bahá'í Studies, 3:1. There is a missing dimension in the built environment -- architecture is unable to satisfy the emotional and aesthetic needs of people. But architects disagree about how to rectify the situation. A spiritual aspect is needed. [about]
  495. 1990. Liberal Democracy and the Bahá'í Administrative Order: An Analysis, by Arash Abizadeh, in Journal of Bahá'í Studies, 2:3. Comparison of the Bahá'í political system with two dominant types of liberal democracy, namely Responsible Government and Separation of Powers, as potential models for global government. (Link to PDF, offsite.) [about]
  496. 1990. Iqbál and the Bábí-Bahá'í Faith, by Annemarie Schimmel, in The Bahá'í Faith and Islam. One of the more influential Muslim thinkers of the first half of the 20th century, Iqbal expressed views on the the Bábí and Bahá'í religions in his dissertation "The Development of Metaphysics in Persia" and his poetical magnum opus the Javidnama. [about]
  497. 1990. Interpretation as Revelation: The Qur'an Commentary of the Báb, by Todd Lawson, in Journal of Bahá'í Studies, 2:4. Overview and context of two of the Bab's earliest writings and their relevance to Shaykh Ahmad al-Ahsá’í and Siyyid Kázim Rashtí: a commentary on the Qur'an's Chapter of the Cow, and his famous Qayyúm al-Asmá, Commentary on the Chapter of Joseph. [about]
  498. 1990. Exploring Male Oppression from a Family Systems Perspective, by Janet Huggins, in Journal of Bahá'í Studies, 3:2. On sexual inequality; parallels between adolescent sex role development and the evolutionary stage of our society; examples of how both men and women are oppressed; implications of achieving equality for both world peace and individual intrapsychic unity. [about]
  499. 1990. Evolution of Reality, The, by George Land, in Journal of Bahá'í Studies, 3:1. Entropy maintains that all structures eventually decay. Humanity's challenge is to understand that nature's creative process changes systems, including organizations and civilization; this can lead to new connections, ideas, resources, and opportunities. [about]
  500. 1990. Equality of Women, The: The Bahá'í Principle of Complementarity, by John S. Hatcher, in Journal of Bahá'í Studies, 2:3. The Bahá’í teachings simultaneously assert the equality of men and women whilst advocating in some cases distinct duties according to gender. This seems paradoxical, but there can be gender distinction without inequality in status or function.  [about]
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