Chapter XII: Bahaism in America 263 (3)

The teaching of Bahaism regarding God is hard to grasp, because it oscillates between Theism and Pantheism. Myron Phelps' exposition of it is certainly pantheistic.[154] Baha Ullah in many places bears out his interpretation, as, for example, "God alone is the one Power which animates and dominates all things, which are but manifestations of its energy."[155] In subsequent expositions, as in "Answered Questions," Abdul Baha repudiates Pantheism, and so does M. Abul Fazl in "The Brilliant Proof." Kheiralla, while maintaining that Baha taught Theism, accused Abdul Baha of Pantheism. In "The Epistle to the Shah" Baha simulates a monotheism almost as rigid as Islam: "We bear witness that there is no God but Him. He is independent of the worlds. No one hath known Him.... God singly and alone abideth in His own place which is holy, above space or time, mention and utterance, sign, description, definition, height and depth.... The way is closed and seeking is forbidden." A favourite text is that of the Koran, in which God says: "I was a hid treasure, I desired to be known, therefore I created the world." In this process "the first thing which emanated from God [eternally] was that universal reality which the ancient philosophers termed the 'First Mind,' and which the people of Baha call the 'Primal Will.' This is without beginning or end, essentially but not temporally contingent, and without power to become an associate with God."[156] The Primal Will, Holy Essence, Word, Spirit, is manifested in perfect men, who are the Great Prophets. They are supreme, holy, sinless souls, godlike in their attributes. They show the perfections of God.[157] This reality does not change, but the garment in which it is clothed is different. One day it is the garment of Abraham, who is Zoroaster, then Moses, Buddha, Krishna, Christ, Mohammed, the Bab, and Baha Ullah.[158] Abul Fazl says: "All the prophets are respectively the Manifestations of the single Reality and one Essence."[159] The "Ikan" says: "All are one, as the sun of yesterday and to-day are one. The sun is one, the dawning-points of the sun are numerous. One light, many lanterns."[160] "Baha is the same light in a new lamp."[161] Yet there are differences in degree. Of the Bab, Baha says: "His rank is greater than all the prophets, and His Mission loftier and higher."[162] But he is merely as a forerunner in comparison with Baha. Baha is superior to all, greater, more glorious.[163] He is infallible, absolute, universal. "All the prophets were perfect mirrors of God, but _in Baha_, _in some sense_, _the Divine Essence is manifested_."[164] "All preceding ones are inferior to him: all subsequent ones are to be under his shadow."[165] But even the latter are not to come for a "thousand or thousands of years," and perhaps not then, for the "Kitab-ul-Akdas" says: "O Pen, write and inform mankind that the Manifestations are ended by this luminous and effulgent Theophany."

The Manifestation has two stations: "One is the station of oneness and the rank of absolute Deity, the second station is one of temporal conditions and servitude. If the manifestation says, 'Verily I am only a man like you,' or 'Verily, I am God,' each is true and without doubt." The "Tajallayat" quotes the Bab as saying concerning "Him whom God shall manifest"; "Verily he shall utter, 'I am God. There is no God but Me, the Lord of all things, and all besides is created by Me! O ye, my creatures, ye are to worship Me.'"[166] In Bahai literature such words as the following are not uncommon: "Baha Ullah is the Lord of Hosts, the Heavenly Father, the Prince of Peace, the Glory of God."[167] "He is the framer of the whole Universe, the Cause of the life of the world, and of the unity and harmony of the creatures."[168] "No one of the Manifestations had such great power of influence as was with El-Baha."[169] In passing, it may be noticed how little ground for such boasting they have. How great in comparison was the influence of Moses as leader of Israel, emancipator, lawgiver, and prophet! How great even was Mohammed's success and influence, compared with what Baha has accomplished! How evidently antichristian is Bahaism in denying that Christ's name and glory are above all, and that to Him every knee should bow!

IV. Bahaism wrongly assumes that its leader is Christ come again. There is confusion about this claim, for some Bahais represent Baha to be Christ, and others make Abdul Baha Abbas to be Christ come the second time. Confusion also arises from the fact that Baha is set forth as the Manifestation of all the "promised ones." He is set forth as the Messiah for the Jews, God the Father, the Word, and the Spirit for the Christians, Aurora or Shah Bahram for the Zoroastrians, the fifth Buddha for Buddhists, reincarnated Krishna for Brahmans, the Mahdi or the twelfth Imam or Husain for the Moslems.[170] "All are realized in the coming of Baha Ullah."[171] In accord with this, Baha declared in his "Epistle to the Pope": "Consider those who turned away from the Spirit [Christ] when He came to them. Verily He hath come from heaven as He came the first time. Beware lest ye oppose Him as the Pharisees opposed Him. Verily the Spirit of Truth has come to guide you into all truth. He hath come from the Heaven of Preexistence." "Baha," says the editor of the _Star of the West_, "is the fulfillment of the promise of the 'second coming' _with a new name_ (Rev. iii. 11-13)."[172]

It must be remembered that Bahaism, chameleon-like, takes on a different aspect according to the environment of its adherents. In Persia its creed is different from that of America in regard to the "return." For the most part American Bahais regard Baha as God the Father, and Abdul Baha Abbas as the Son of God, Jesus Christ. After the quarrel and schism following the death of Baha (1892), Abbas became very wary of assuming titles and dignities, lest he give a handle to his opponents to accuse him of claiming to be a "Manifestation." So he assumed the title Abd-ul-Baha, the "servant of Baha," which his followers translate "Servant of God." He also calls himself the "Centre of the Covenant." Baha had entitled him the "Greatest Branch of God" (Zech. vi. 12) and the "Mystery of God" (1 Tim. iii. 16). He was commonly called "Agha," an equivalent in Persia of Effendi or Mister, but his followers translate it "Master," and put into it the full New Testament significance. Undoubtedly Western Bahais worship Abdul Baha as Jesus Christ the Master come again. In spite of all disavowals and beclouding by words, their faith is plain. Getsinger, a leader and missionary, says: "Abbas is heir and Master of the Kingdom: he was on earth 1,900 years ago as the Nazarene." Mrs. Corinne True says: "If this is not the resurrection of the pure Spirit of the Nazarene of 1,900 years ago, then we need not look elsewhere."[173] Mr. Anton Hadad says: "The Master, Abbas Effendi, the Lord of the Kingdom, is the one who was to renew and drink the cup with his disciples in the Kingdom of the Father, the one who taught the world to pray, 'Thy kingdom come,'" _i. e._, Jesus Christ.[174] Chase says: "He has come again in the Kingdom of his Father."[175] Mrs. Brittingham, on pilgrimage to Acca, writes: "I have seen the King in his beauty, the Master is here and we need not look for another. This is the return of the Lion of the tribe of Judah, of the Lamb that once was slain;--the Glory of God and the Glory of the Lamb."[176]

Emphasizing the side of his divinity, we have such declarations as these: M. Haydar Ali taught Mrs. Goodall, "God is not realized except through His Manifestations. Now you have recognized Him and have come to see Him,"[177] _i. e._, Abdul Baha (1908). M. Asad Ullah gave instructions (1914): "This world has an owner, and Abdul Baha owns the world and all that is in it."[178] "He is the Son of God"[179]--the only Door, "the Lord of Mankind."[180] A supplication from Persia, given out for publication, says: "O! Abdul Baha! Forgiver of sins, merciful, bountiful, compassionate! How can a sinner like me reach Thee? Thou art through all the Forgiver of Sins."[181]

But there is an interpretation to all this for "those of understanding." Bahais reject metempsychosis, but they have a doctrine of "Return," which must be borne in mind. This principle is expressed by Phelps as follows: "When a character with which we are familiar as possessed by some individual of the past, reappears in another individual of the present, we say that the former has returned."[182] Baha states it thus: "In every succeeding Manifestation those souls who exceed all in faith, assurance, and self-denial can be declared to be the return of the former persons who attained to these states in the preceding Manifestation. For that which appeared from the former servants became manifest in the subsequent ones."[183] Their classic illustration of this is John the Baptist. Abdul Baha says: "Christ said that John the Baptist was Elijah. The same perfections which were in Elijah existed in John, and were exactly realized in him. Not the essence but the qualities are regarded. As the flower of last year has returned, so this person, John, was a manifestation of the bounty, perfections, the character, the qualities, and the virtues of Elias. John said, 'I am not Elias'--not his substance and individuality."[184] Remey clearly states the idea: "The return of a prophet does not refer to the return to this world of a personality. It refers to the return in another personality of the impersonal Spirit, the Word or Spirit of God, which spoke through the prophets in the past.... People are mistakenly looking for the personal _individual_ return of their own special prophet."[185] In accordance with this theory of the "Return," Abdul Baha wrote to the Bahai Council of New York: "I am not Christ; I am not eternal."[186] To Mrs. Grundy he said: "Some call me Christ; it is imagination."[187] Yet the final word of his missionary, Mr. Remey, is: "The same Christ which was in Jesus is again manifest in the Bahai Revelation. The real Christians are those who recognize the New Covenant to be the return of the same Christ,--the Word of God."[188] In like manner this usurper of Christ's name is proclaimed to be "the expected one," the "desire of all nations" under other names to the various religions.

V. Bahaism deals with the prophecies of the Bible in a manner derogatory to the glory of the Lord Jesus Christ and His Kingdom. Bahaism asserts that "the promises and prophecies given in the Holy Scriptures have been fulfilled by the appearance of the Prince of the Universe, the great Baha Ullah and of Abdul Baha."[189] A volume would be necessary to review their treatment of the prophecies. They quote a multitude of verses without proof that their applications are valid. The "messenger" and "Elijah" of the Book of Malachi are declared to be the Bab.[190] He is also the Angel with the sound of the trumpet (Rev. iv. 1) and his cycle is the "First Resurrection." Baha is declared to be the fulfillment of Isaiah's prophecies. Of chapter ix. 1-6, "unto us a child is born, ... the Prince of Peace." Dealy says: "Many misguided people have referred this to Jesus Christ."[191] In verse 1, "Galilee of the nations," land of Zebulun and Naphtali, is made to mean Acca (Acre in Syria) where Baha lived in exile, and not the region of Christ's ministry, contradicting Matthew iv. 13-16. By a great stretch of imagination Acca[192] becomes Jerusalem, "the city of the great king" (Ps. xlviii. 12), and Mount Carmel becomes Mount Zion, and Isaiah ii. 3 refers to them, "for out of Zion shall go forth the law and the word of the Lord from Jerusalem." Even "the root out of Jesse"[193] and the millennial peace are only partially referred to Christ. They find the real fulfillment in Baha Ullah, whom they imagine to be descended from Abraham, through an imaginary descendant of his named Jesse.[194] The new covenant and the law written on the heart is again the Bahai dispensation, contrary to Hebrews viii. 8, 10, 16. When Baha as a prisoner in chains rode into Acca seated on an ass, he fulfilled Zechariah ix. 9.[195]

I attended a Bahai meeting in the Masonic Temple in Chicago. The leader read the following verses as all fulfilled in Bahaism.[196] The "son of man" (Dan. vii.) was Abdul Baha, and the "Ancient of Days," Baha. The question of Proverbs xxx. 3, "What is his name and what his son's name?" was answered, Baha and Abdul Baha; similarly in Psalms lxxii. and ii., "The King" and the "King's Son." The "Branch" (Zech. vi. 12-13) who shall build the temple was again Abdul Baha, and the latter is specially urgent that the Bahai Temple in Chicago should be built in his day, so that the prophecy may appear to be fulfilled. The dates in Daniel are juggled with. For example, Abdul Baha explains Daniel viii. by taking the _solar_ year. He calculates[197] that the 2,300 days were completed at the Bab's manifestation in 1844. In Daniel xii. 6 the _lunar_[198] year is resorted to, and the forty-two months (1,260 years) are dated from the hegira of Mohammed, but Daniel xii. 11 does not come exactly right, so the _terminus a quo_ is made to be the proclamation of the prophethood of Mohammed, three years after his mission, which was ten years before the hegira. By this means the date of Baha's manifestation (1863) is reached. In connection with Daniel xii. and Revelation xi. we have the startling information, so contradictory to history, that "in the beginning of the seventh century after Christ, when Jerusalem was conquered, the Holy of Holies was outwardly preserved, that is to say, the house which Solomon built. The Holy of Holies was preserved, guarded, and respected."[199] On this alleged fact Abdul Baha founds an argument.[200] Prophecies referring to the glory of God or of the Father are applied to Baha, because his title means "glory of God." The Bab, according to the custom in Persia, gave many high-sounding titles. Baha's rival was called "The Dawn of the Eternal." Voliva, the successor of Dowie, might assume some fitting title and claim to fulfill the prophecies. He has a good foundation for interpretation, he does really live in Zion City (Illinois). Our Bahais further tell us that the "New Jerusalem," the new heaven and the new earth, mean the new dispensation, the new laws of Baha. This is now "the day of God," "the day of judgment," "the kingdom of God," "the second resurrection."[201] The parable of the vineyard is a favourite proof text. It says that the Lord of the vineyard will come _himself_ and will utterly destroy the wicked husbandmen. This, they say, is a real coming of the Father, even as the Son came. In that case the destroying must be real, and we should expect that Baha would have destroyed the religious leaders of Mecca or Kerbela, Jerusalem or Rome. "No," says the Bahai, "the destroying is figurative, and means simply the abrogation of their authority." Well, if he escapes to a figurative interpretation, we too can interpret the coming of the Lord of the Vineyard as his visitation on Jerusalem in the time of Titus.

Baha Ullah's method of interpretation and adaptation of prophecies is best seen in his "Ikan." In it he interprets at length Matthew xxiv.[202] In brief it is as follows: "After the tribulation of those days" means times of difficulty in understanding God's word and attaining divine knowledge; "the sun shall be darkened and the moon cease to give light," that is the teachings and the ordinances of the preceding dispensation shall lose their influence and efficiency. "The stars shall fall," etc., means the divines shall fall from the knowledge of religion, and the powers of science and religion shall be shaken. Because of the absence of the Son of Divine Beauty, the moon of knowledge, and the stars of intuitive wisdom, "all the tribes of the earth shall mourn." "They shall see the Son of Man coming in the clouds of heaven," that is Baha Ullah shall appear from the heaven of the Supreme Will, outwardly from his mother's womb. "In the clouds" means in doubts which are caused by the human limitations of the Manifestation, eating, drinking, marrying, etc. "And he shall send his angels," the spiritual believers sent as preachers of Baha. The separation of the sheep from the goats, as we learn subsequently, means the schism at the death of Baha, when the violators, the brothers of Abdul Baha and their adherents, were exscinded.[203] Even granting an allegorical interpretation of Christ's words, only a stretch of imagination can find any reference to Baha.

It should be borne in mind that Oriental Bahai writers have read Keith on Prophecy in Persian and the publications of the Mission Press at Beirut. Abdul Baha said to Dr. H. H. Jessup, "I am familiar with the books of your press."[204] M. Abul Fazl refers to and quotes them. Writers in English (as Kheiralla, Remey, Dealy, and Brittingham) refer to Miller, Cummings, Seiss, Guinness, and others. Yet with all their familiarity with apocalyptic literature, they make an exceedingly weak presentation. Their claims are so baseless as to require no refutation. They are a mass of unfounded assertions and assumptions,--vain, bold, and brazen. We may admit the declarations of Baha and Abul Fazl, which are but trite principles of hermeneutics, that figurative and allegorical language abounds in the Scriptures, that many meanings are "sealed" till after their fulfillment, that the prophecies of the Old Testament were only partially fulfilled at Christ's first coming. But their inference does not follow. There is nothing to prove the assertions that the prophecies were fulfilled in the Bab and Baha. They furnish no scintilla of evidence. For example, "the government shall be upon his shoulders." Was this fulfilled in Baha? He came and went; the nations and their rulers from 1817 to 1892 were neither literally nor figuratively under his sway. He did not nor does he rule over the nations. He did not reign in Mount Zion nor in Jerusalem. Jerusalem did not cease to be trodden down of the Gentiles. Abundance of peace did not attend him, but great wars. The signs of Christ's Second Advent have not been fulfilled in Baha, either actually or metaphorically.[205] As well may Ahmad Quadiani or Dowie assert their pretensions. Baha's claim is antichristian. The day of Christ's power through the Holy Spirit has not passed. It is still His day. The knowledge of Christ is yet more covering the earth. Men of diverse races and religions in Asia, Africa, and the isles of the seas are being joined in the common faith and fellowship of Jesus Christ as Saviour of Men. There are more Christians in Korea than Bahais in Persia. More Jews have become Christian since Baha was born than have become Bahais from all races and religions outside of Persia. Christ still goes forth conquering and to conquer.

VI. Bahaism, in its treatment of Jesus Christ as a man in His earthly life, belittles Him by both its denials and its affirmations. Of His temptation it says, "the devil signifies the human nature of Christ, through which He was tempted." His miracles of healing are denied.[206] Baha and Abul Fazl admit the possibility of miracles, but deny their evidential value,[207] but Abdul Baha denies their reality. He says: "The miracles of Christ were spiritual teachings, not literal deeds."[208] The raising of the dead means that the dead (in sin) are blessed with spiritual life.[209] By blindness (John ix.) is meant ignorance and error; by sight, knowledge and guidance.[210] The spittle coming from Christ was the meaning of His words, the clay was the expression He used in accordance with their understanding.[211] At the crucifixion darkness did not prevail, nor the earthquake, nor was the vail of the temple rent in twain.[212] The crucifixion was not an atoning sacrifice; Christ quaffed the cup of martyrdom "to cultivate and educate us."[213] The washing away of sins by Christ was not by His blood, but was by the practice of His teachings."[214] Christ did not rise from the dead. "Resurrection of the body is an unintelligible matter contrary to natural laws."[215] The body, which signifies His word, arose when faith in His cause revived in the minds of the disciples after three days.[216] Christ's real resurrection was the coming of Mohammed. "Christ by saying that He would be three days in the heart of the earth meant that He would appear in the third cycle. The Christian was one, the Mohammedan the second, and that of Baha the third." "The ascension of Christ with an elemental body is contrary to science." He ascended in the same sense as Baha ascended, viz., departed to the other world. Thus Bahaism denies the miracles,[217] atonement, resurrection, and ascension of Christ.

A section of the "Tarikh-i-Jadid"[218] is devoted to the denial and refutation of miracles. A blind man in Teheran sent to Baha praying that his eyes might be opened. He received answer that it was for the glory of God that he remain blind. The Bab, at his examination in Tabriz, was asked to restore the sick Mohammed Shah to health. He replied: "It is not in my power, but I can write two thousand verses a day. Who else can do that?" He thus appealed not simply to the quality of his poetry but to its quantity as a proof of his manifestation. In like manner, Manes, in old times, painted pictures in his "revelations" and appealed to them as proof of his inspiration. While denying miracles, Bahais lay much stress, as we have seen, on minute fulfillments of prophecies.

Bahaism belittles the life and work of Jesus in instituting comparisons between Christ and Baha derogatory to the former. Baha says: "It is not meet ... to repeat the error of seeking help of ... the Son Jesus. Let thy satisfaction be in myself." Abdul Baha says: "The difference between Baha and Christ is that between the sun and moon. The light of the sun [Baha] subsists in itself while the moon gets light from the Sun." "All the teachings of Christ will not exceed ten pages.[219] Those of the Blessed Perfection exceed sixty or seventy volumes. Christ's instructions refer to individuals. Those of the Blessed Perfection are for all nations, although they apply as well to all individuals. The instructions of Christ were heard by but few persons; there were eleven who believed, although Christians say there were one hundred and twenty. The teachings of the Blessed Perfection were spread throughout the world during his lifetime. The reputation of Christ did not extend from Nazareth to Acca [22 miles]; the reputation of the Blessed Perfection extended throughout the world. Jesus Christ did not send a letter even to a village chief; the Blessed Perfection sent letters to all the kings of the earth."[220] Notice how he repeats _ad nauseam_ the title for Baha, but uses no title for the Lord Jesus Christ, though the Moslems invariably do use a title in speaking of the latter.

There is an evident effort on the part of Kheiralla and Abul Fazl to minimize the proofs regarding Christ from prophecy, miracles, and history, with the idea thereby of magnifying the proof for Baha in contrast. For example, "The Gospels contain only a few pages of the true Words of God. Christ's teachings were not written in the original language nor written in His day, His power was slow in proving effective, and many even denied His existence."[221] "Even Peter denied Him, but Baha Ullah has educated thousands of souls, faithful under the menace of the sword."[222] In explaining the progress of Bahaism among the Jews and Zoroastrians, Abul Fazl says: "Christians could not convert even one Jew or Zoroastrian except by force or compulsion." He ignores the fact that millions of Persians had been converted to Christ from Zoroaster before the sword of Islam smote Persia. This belittling of Christ--His life and work and influence--shows that a spirit antagonistic to Christ really animates the Bahai leaders, in spite of their professions to the contrary.

FOOTNOTES:

[134] In an interview with Rev. J. T. Bixby, who wrote on Bahaism in the _North American Review_, June, 1912, Abdul Baha says: "Baha Ullah has upraised the standard of Christ in the East in countries and among peoples where there was formerly no mention of Christ's name." Not true. Christ was known in Moslem lands, in India and Burmah.

[135] _S. W._, Sept. 8, 1913, p. 176.

[136] Sprague, "Story of the Bahai Movement," p. 21.

[137] Remey, "The Bahai Movement," p. 45.

[138] _The Christian Commonwealth_ (London), Sept. 13, 1911, p. 850.

[139] "Wisdom Talks," p. 21.

[140] Remey, "The Bahai Movement," p. 54.

[141] _Ibid._, p. 39.

[142] _Ibid._, p. 2.

[143] "The Story of the Bahai Movement," p. 17.

[144] So of Persia, _S. W._, April 28, 1914, p. 42.

[145] C. E. Maud, _Fortnightly Review_, April, 1912.

[146] Pages 68-158.

[147] "Table Talks with Abdul Baha," Dec. 2, 1900.

[148] "Answered Questions," pp. 22-29.

[149] _S. W._, Dec. 12, 1911, p. 7.

[150] Remey, "Tract on the Bahai Movement," p. 8.

[151] "Talks in Paris," p. 20.

[152] Remey, _S. W._, Dec. 31, 1913, pp. 267-271.

[153] In thus regarding the prophets as divine, Bahais are not setters forth of strange doctrine in Persia, for the Ali Allahis (Nusaireyeh), who number, possibly, twice as many as the Bahais in Persia, have the same doctrine, and, in addition, regard the Imam Ali and others as divine incarnations.

[154] Phelps, "Life of Abbas Effendi."

[155] Baha's "Words of Wisdom," p. 61. Notwithstanding these repudiations of Pantheism, nearly every investigator finds it at the basis of Bahai teaching.

[156] "Answered Questions," p. 23.

[157] Abdul Baha in Mrs. Grundy's "Ten Days in Acca."

[158] _Ibid._, p. 61: "The Blessed Perfection said in His Tablets that once He was Abraham, once Moses, once Jesus, once Mohammed and once the Bab. Baha Ullah is all the prophets, no matter by what name he chooses to call himself."

[159] "Bahai Proofs," p. 209.

[160] Pages 14-15.

[161] "Answered Questions," pp. 199-201. Mr. Sprague says: "The Bahai Faith teaches that the Universal Spirit, which is God, has manifested itself to every race at some time or other, and that it comes again and again, like the spring, to make all things new" ("A Year in India," p. viii).

[162] "Ikan," p. 175.

[163] "Bahai Proofs," pp. 156-160. At the time of Azal there was a whole "galaxy" of Manifestations. Baha wishes to stop the claimants, so he declares that none is to be expected "for a thousand or thousands of years." Persia has had numerous incarnations, so-called. They were found among the Ismielis, Assassins, Ali-Allahis and all the _Ghulat_. The veiled Prophet Mukanna, Babak and many pretenders have proclaimed themselves God. In truth Persia never lacks for an incarnation or two. One of these, of the Ali-Allahi sect, arrived in Tabriz some years ago, and made an appointment to visit me at three o'clock P. M. My somavar was set to boiling and I awaited his arrival. But he failed to keep his engagement because the Governor-General, the Amir-i-Nizam, heard of his presence in the city, and this God fled, forgetting to send me word not to expect him.

[164] "Answered Questions," pp. 129-131, 199-201.

[165] _Ibid._, p. 184.

[166] "Ikan," pp. 123-127.

[167] Asad Ullah, "The School of the Prophets," p. 109.

[168] Mrs. Brittingham, "The Revelation of Baha Ullah," p. 32.

[169] _S. W._, Jan. 19, 1914, p. 283.

[170] "The Revelation of Baha Ullah," p. 24. Similarly Gulam Ahmad Quadiani of India claimed to be Christ come again as well as Mohammed and the Mahdi and also, for the Hindus, a new avatar or incarnation.

[171] C. M. Remey's tract, "The Covenant," pp. 14-15; Kheiralla's "Baha Ullah," p. 533, and "Lawh-ul-Akdas," translated in _S. W._, Vol. IV, p. 15.

[172] _S. W._, March 21, 1913, p. 13.

[173] "Notes at Acca," p. 24.

[174] "A Message from Acca."

[175] "Before Abraham was, I am," p. 46.

[176] "The Revelation," etc., p. 25.

[177] "Daily Lessons," p. 61.

[178] "Flowers from Rose Garden," p. 5; also, Dealy, "Dawn of Knowledge," Chap. IV.

[179] Asad Ullah, "Sacred Mysteries," pp. 74, 85.

[180] "Bahai Proofs," p. 121; _S. W._, Jan. 19, 1914, p. 288.

[181] "A Heavenly Vista," p. 12.

[182] "Life of Abbas Effendi," p. 197.

[183] "Ikan," p. 113.

[184] "Answered Questions," p. 152.

[185] "The Bahai Movement," p. 39.

[186] Phelps, p. 99.

[187] "Ten Days in the Light of Acca."

[188] _S. W._, Dec. 31, 1913, p. 269.

[189] M. Asad Ullah in M. H. Dreyfus's "Universal Religion," p. 63.

[190] Mal. iii. 1; iv. 5-6. See Dealy, "The Dawn of Knowledge," pp. 13-15.

[191] _Ibid._, pp. 25, 30.

[192] Dealy says: "To quote all the passages of Scripture referring to Acca would necessitate reading a great portion of the Bible. They identify Accho with Acca (Acre). Even if this were so, Accho was not in the land of Naphtali and Zebulun, but in Asher. Napoleon's siege of Acre is called 'the abomination of desolation, standing in the holy place'" (p. 40).

[193] Isa. xi. 1-10.

[194] "Answered Questions," pp. 72-75.

[195] Kheiralla, p. 419.

[196] Dealy, pp. 31-32, 44.

[197] "Answered Questions," pp. 50-52.

[198] Kheiralla (pp. 412, 480-483) also skips from lunar to solar year and back, to make the dates tally.

[199] "Answered Questions," pp. 54-55. See Milman's "Gibbon," Vol. II, p. 433. "The Emperor Hadrian's plowshare levelled the temple area."

[200] "Answered Questions," pp. 54-55.

[201] "Bahai Proofs," p. 140. "All in their graves arose spiritually at his call, for service in his cause."

[202] Pages 17-67.

[203] Doctor Potter of Teheran says ("Missions and Modern Hist.," by R. E. Speer, p. 162): "Their fanciful interpretations of plain Scripture declarations renders it difficult to make any impression on them with proof texts from the Bible. They reply, 'Yes, but we must break open the word and extract its meaning.'" This, says Doctor Holmes, "is often directly at variance with its apparent meaning, but this only displays more clearly the divine insight of their teacher, that he is able to recognize words no one else can understand."

[204] _The Outlook_ (New York), 1901, June, p. 451.

[205] In one particular, no doubt, Baha has fulfilled prophecy. At least the Azalis say that he came "as a thief" and stole the succession from Azal.

[206] "New Hist.," p. 321.

[207] "Bahai Proofs," pp. 190, 204-207.

[208] Mrs. Grundy, p. 13.

[209] "Answered Questions," pp. 115-118.

[210] "Bahai Proofs," p. 232.

[211] M. L. Lucas, "My Visit to Acca," p. 20.

[212] "Answered Questions," p. 45.

[213] _S. W._, April 9, 1913, p. 40.

[214] Ibn Abhar. Thornton Chase says: "Christianity stands condemned because it refuses to reject miracles and the blood atonement and will not confine itself to the precepts of Jesus" ("Bahai Revelation," p. 158).

[215] "Bahai Proofs," p. 155.

[216] "Tablets of Abdul Baha," Vol. I, p. 192; "Answered Questions," pp. 120-121.

[217] Yet Baha informs us that "copper in seventy years becomes gold in its mine if it be protected from a superabundance of moisture" ("Ikan," p. 111).

[218] "New Hist."

[219] "Winterburn's Table Talks," pp. 19-20.

[220] "Bahai Proofs," p. 231.

[221] "Answered Questions," p. 42.

[222] "Bahai Proofs," p. 265.

V

Bahaism and Christianity (_Continued_)

Mrs. Goodall:--"Is it necessary to arise to say the midnight prayers
and to make ablution before them?"

Abdul Baha:--"Ablution is only for obligatory prayers three times a
day."--"_Daily Lessons_," p. 74.

Abdul Baha restores man to his state a little lower than the
angels.... On this occasion we newcomers were presented with a Bahai
stone marked with Baha Ullah's name. Such objects contain a spiritual
influence ... actually retain and set free something of the holy man's
personality.... At my request, Abdul Baha graciously took back the
stone I had received and returned it with a blessing for my baby girl,
who thus, as it were, accompanied us on our pilgrimage and received
its benefit.--_Horace Holley at Thonon. His "The Modern Social
Religion," p. 216._

VII. Bahaism teaches another way of salvation. Man's origin and destiny were formerly points of doubt in Bahai teaching, but the muddy mixture has settled enough to give us a clearer view, at least as regards Western Bahaism, though pantheistic notions still prevail. Abdul Baha teaches that matter is eternal, self-existent, and fills all space.[223] "God always had a creation; the universe has neither beginning nor end."[224] "Creation out of nothing is unthinkable. Separate entities come into being through the operation of God--are the perceptible manifestations of Him." "There are four degrees of spirit concerned with evolutionary growth: The mineral spirit, the vegetable, the animal, and the human. The mineral spirit contains the latent principle of life."[225] Yet man's origin is not from the animals.[226] "Species is fixed; man was developed gradually as a distinct species."[227] The spirit of man emanates from God as an action from an actor, a writing from a writer--a manifestation of the Divine but not a division from it. Sin arises from the physical qualities, from the physical nature which we derive from Adam. Evil is really non-existent; it is simply lack of good qualities. There is no Satan.[228] The "Genii" (jins) of the Koran are evil passions in man; demons are the spirits of bad men.

As to the doctrine of personal immortality, there has been much confusion of thought. Some have understood the doctrine of "rijat" or "Return" as teaching transmigration of souls. Others have understood their allegorizing about heaven as a rejection of the future life. Others, as Phelps,[229] affirm the absorption of the soul in the Infinite. My language teacher in Persia, a fervent Behai, said: "We believe in a future state so unthinkably ecstatic that if its joys were now revealed to men, they would commit suicide to hasten their entrance into it." Baha Ullah wrote a "Tablet of the Spiritual World," of which it is said:[230] "All who read it are filled with an anxious desire to leave this world and enter the next condition, so wonderful are the glories of the spiritual kingdom. In Persia one man who read the tablet killed himself. He could not wait for the happiness it promised him. Another, a youth of Ispahan, could not stand it and lost his reason."

Mrs. Grundy[231] and Mr. Phelps[232] understood Abdul Baha to teach the annihilation of the wicked, but he denied this[233] and affirms their conscious existence.[234] Heaven and hell are affirmed in some places, denied in others.

Sin is little dwelt upon in Bahai literature, and the word repentance is seldom used. In the "New History" and "Traveller's Narrative" sin, transgression, forgiveness, expiation and such words find no place in the indexes. The Moslem appeal for mercy is rarely made. In the chapter on prayer, in the "Sacred Mysteries," there are no directions for the confession of sins, no petition like, "forgive us our trespasses," no cry of the prodigal--"Father, I have sinned." There is no atonement. The daily sacrifice of the Book of Numbers is explained to mean "Divine bounty." "The blood of Christ cleanses us" is interpreted "His spiritual teaching and love which saved His disciples from the ruin of ignorance and heedlessness." The stages of travel to God, the "Seven Valleys," are (1) research, (2) love, (3) knowledge, (4) union, (5) content, (6) perplexity or astonishment, (7) poverty and annihilation. There is no mention of hatred of sin, turning from it and apprehending the mercy of God. The plan of salvation has neither the Christian idea of atonement by a mediator, nor the Mohammedan one of expiation by works of merit or an equivalent. Its plan of salvation is simple, viz., to believe in and follow Mirza Husain Ali, Baha Ullah, as the supreme and final manifestation in this universal cycle which began in Adam and culminated in Baha Ullah, who was God the Father in the flesh. Later Bahais put Abdul Baha in the place of Christ as Son of God and Divine Mediator. Remey's chapter on Eternal Life[235] is orthodoxy with Baha as "Word of God." The doctrines of faith, regeneration, and sanctification are Christian with the historic Christ eliminated. Error has clothed itself as in garments of light. Antichrist would steal the livery of Heaven and lead Christians to forget that there is no other name under Heaven given among men, whereby we must be saved (Acts iv. 12), and that if Abdul Baha or an angel from Heaven pervert the Gospel of Christ or preach any other Gospel, he is to be rejected (Gal. i. 7-9).

VIII. Bahaism abrogates the New Testament.

It is indeed honoured, but as the Revelation of a past dispensation. Abdul Baha wrote in the Bible in the City Temple, London: "This book is the Holy Book of God, of celestial inspiration. It is the Bible of salvation, the noble Gospel. It is the mystery of the Kingdom of God and its light. It is the Divine bounty, sign of the guidance of God." But Harold Johnson, a friend of Bahaism, wrote, with true discernment:[236] "In the same spirit he would have written the same words upon the _Koran_ or the _Vedas_." Baha certifies the _Koran_ times without number in the "Ikan." He wrote:[237] "Whoso hath not acknowledged the _Koran_ hath not in reality accepted the books which preceded it." By the same reasoning, whoso does not acknowledge Baha's writings as "revealed" rejects the former books also.

Bahais, even Persian Bahais, are familiar with the Bible. They quote largely from the prophets, the Gospels, and the Book of Revelation. They use them for apologetic purposes, to dispute with Christians and to find proofs for their perverted teachings. As the real Scriptures for the present age, they present the writings of Baha Ullah and Abdul Baha. These are read at their meetings and in their devotions and are chanted at their shrines. These _only_ are to be read in the _Mashrak-ul-Azhar_, the Bahai Temples.[238] The authority of all other Scriptures is abrogated, even the "Bayan" of the Bab.[239] The "Kitab-ul-Akdas," the Most Holy Book, consists of laws, exhortations, and warnings. The "Ikan," written by Baha before he set up his own claim, is an attempt to show from previous books the truth of the Bab's claims. The "Hidden Words," "Surat al Haykal" (The human temple), the "Seven Valleys," the "Effulgences," the "Glad Tidings," etc., contain principles, precepts, and rhapsodies. There are also the Epistles to the Kings and numerous tablets (letters) to individual believers. Besides all these, the discourses and letters of Abdul Baha, containing interpretations and commands, are regarded as revealed and inspired Words of God. These are collected in "Tablets of Abdul Baha," "Addresses in Paris," "Addresses in London," "Some Answered Questions," and in the _Star of the West_, newspaper.

IX. Bahaism abolishes the Christian institutions--the Church, its sacraments, and its polity.

The Church must soon cease to have any meaning for those who look for grace and strength to another than "the head, even Christ" (Eph. iv. 15). Bahais in America have already organized separate meetings for worship in all places where they have a score or more members. In Chicago, which is the chief seat of the sect in America, they have 150 or more members. I attended their regular Sunday service, in a room which they have rented in the Masonic Temple. About sixty were present, one-half of whom were visitors like myself. The service was modelled somewhat after the Protestant week-day meeting, but without any prayer. Several hymns were sung in praise and worship of Baha, from a book specially written for his adoration. The leader, a woman, read selections from the "Tablets of Abdul Baha" and gave an exposition of Bahai teachings and an invitation to faith in Baha and Abdul Baha, as specially the fulfillment of the prophecies of the Bible. Another woman read from the "Hidden Words." The editor of the _Star_, one of six Bahai men present, gave the announcements and said that the meetings during the summer would be on the ground, at Wilmette, where they expect to build the temple (_Mashrak-ul-Azkar_). This temple is a darling project of Abdul Baha. He dedicated the ground when he was in America and urges all believers to build it quickly. He says: "The temple is the greatest matter today for the upbuilding of the cause."[240] It will fulfill prophecy!

The government of Bahaism is to be by "Houses of Justice." Each will be composed of nine or more Bahai men elected by the people. Bahaism will be the state religion. Kings will exist, but the politico-religious hierarchy will perform many of the functions of the state, even to settling international disputes. Churches, assemblies, and conferences, bishops and popes--all will be dispensed with. The Bahai "houses" will conduct and control religion for the world. The first universal vicegerent of God is Abdul Baha. After him the supreme power will be vested in the "house." Already signs of Bahai tyranny are manifest. Abdul Baha declared that no believer "must vary one hair's breadth from his word." No Bahai may publish anything on religion without first submitting it to him for censorship. Such a command is made applicable to all Bahais.[241] In the good time coming there will be a graduated hierarchy--local, national, universal--who will bring "all secular affairs under spiritual guidance."

With the Church and its ministry the "new revelation" abolishes also the sacraments. Baptism is no longer necessary, for "baptism by water," says Abdul Baha, "was a symbol of repentance and of seeking forgiveness of sins. In the cycle of Baha there is no longer need of this symbol, for its reality, which is to be baptized with the Spirit and love of God, is established."[242] Yet a substitute is at hand:[243] "Thou hast asked regarding the naming of children. Prepare a meeting, chant verses, supplicate guidance for the babe; then give the name and enjoy beverages and sweetmeats. This is spiritual baptism." So Remey did. "I will make mention of a Bahai christening [?] in Ferouzay [Persia]. We were asked to name the baby. On the fifth day after the child's birth a feast was spread. The baby was brought out. Mr. Sprague gave the name Ruhullah; prayers, tablets, and a hymn in praise of Baha Ullah were chanted."[244] Such is the substitute for baptism in the name of the Father, Son, and Holy Spirit.

The Lord's Supper as a remembrance of the sacrifice of Christ is abolished. Instead of it there is introduced an imitation, called the Unity Feast, with traces of the Lord's Supper and of the _Agape_. Of it Abdul Baha[245] says: "It must be inaugurated in such a way as to resurrect the feast of the ancients, namely, the Lord's Supper." We have descriptions of it as celebrated by Abdul Baha in America and at Acca.[246] Sprague says: "The Master [at Acca] did not sit down with us, but served us, going from one to another, heaping rice on our plates, bringing home to us the words: 'Let him that is greatest among you be your servant.' The Orientals could hardly bear that their Master should wait on them. They felt as Peter did when Christ washed his feet. After the supper a tablet of Baha was chanted in Persian. The supper was truly the Lord's Supper in all its spiritual significance." Abdul Baha said that the prophecy was fulfilled which said, "They shall come from the east and the west and sit down in the kingdom of God." In America Abdul Baha celebrated the supper with each group of his followers. In his absence a vacant seat is left at the head of the table for the "master" and passages from the "Hidden Words" are read as food is passed.

Other imitations of Christ's works and words are repeated to keep up the pretense that He is the Saviour. In Chicago and other places "the children were on hand to receive the spiritual blessing of Abdul Baha. He called each child to him and took him in his lap. He blessed them all, laying his hand in blessing on each little head." At a Unity Feast he said: "Abdul Baha is standing and waiting upon you." What is this but a copying of the words: "I am among you as one that doth serve." Palpable imitations of Christ's words abound in the so-called Revelations. In the "Lawh-ul-Akdas "there is a series of beatitudes as: "Blessed is the lowly one who holds to the rope of my might. Blessed is the hungry one who hastens away from desire. Blessed is the thirsty one who seeks the nectar of my benediction. Blessed is the spirit who was stirred by my breath. Blessed is he who has suffered tribulation for my name's sake," etc. Baha Ullah doubles the number of Christ's Beatitudes! In the "Kitab-ul-Akdas," written many years before his death, Baha imitates the parting words of Christ:

Christ in the Gospel says: Baha Ullah says:

"Let not your hearts be "Be not troubled."
troubled."

"Let not your heart be "Let not your trouble take
troubled; neither let possession of you."
it be afraid."

"I am with you always." "We are with you under
all conditions."

"If any man love me, he "Whoso knoweth me, will
will keep my words." rise up to serve me."

"It is expedient for you "Verily there is in my occulation
that I go away." a reason."

"I will see you again." "We shall see you."

What palpable imitations of words so dear to the Christian heart! Words which were in the mouth of Christ Jesus the expression of deep and sincere emotion are used for effect!

X. Bahaism is antichristian in its rites and ceremonies.

These regulations are, for the most part, copied from the Moslem law and are prescribed in the "Kitab-ul-Akdas." Ablution is commanded as a religious rite, to be followed by sitting with one's face towards the _Kibla_ (Acca) and repeating _Alla hu Abha_ ninety-five times (5x19). As a Fast, Bahaism substitutes the last month of their year, named Ala for Ramazan. As Christians have Carnival week before Lent, followed by Easter rejoicings, and as Moslems have the Oruj Bayram, so Bahais have five days of feasting before the Fast. This extends through a Bahai month of nineteen days, March 2-20, and is followed by the Noruz or Vernal Equinox. Noruz is consecrated and its ceremonies prescribed with religious sanctions as among the Nusaireyah. The ordinance of fasting says: "Thus ordaineth the Lord of men; abstain from eating and drinking from dawn to sundown." This abstinence includes smoking as among Moslems. The same exceptions are made as in the Koran--that the traveller, the sick, and pregnant and nursing women are excused. Fasting is obligatory after the age of fifteen. The Bab put the age limit at forty-two, but Baha enjoined it as long as strength permits.[247] The question naturally arises if obligatory fasting is good, why reduce the time from thirty to nineteen days: if reform is the watchword, why not have the liberty of the Gospel?

As in fasting, so in prayer Bahaism follows the Moslem ceremonial law. Baha laid down a ritual on the same lines. There are modifications, but no essential difference, from Islam. In Islam devotion is a strong point, formalism is its weakness. Bahaism lessens the amount of devotion, without getting rid of the prescribed formalism. Ablutions are a necessary preliminary to the obligatory prayers, at least three times a day, but if one wishes to make other prayers at night, he need not get out of bed to perform the ablutions.[248] "He who doth not find water, must say five times, 'In the name of God,'" etc. ("Akdas"). During the ablutions certain petitions are prescribed as "while washing the hands, say," etc.; "while washing the face, say," etc. Then the worshipper must "stand facing the Holy Place" (Acca) and say a portion of the prayers; then "bowing down with hands on knees," say another portion; then "standing with hands outstretched forward and upward," another; then "sitting down," another portion. Each prayer has three prostrations (_rika_). Prayer times are morning, afternoon, and evening. Congregational prayer or at funerals was abolished by Baha, but Abdul Baha permits it for Americans.[249] Prayer is directed to Baha Ullah. When the terms "God," "Lord," "Thy Greatest Name" are used, Mirza Husain Ali is intended: "He, Baha," says Abdul Baha[250] "is the dawning place of Divinity and the manifestation of Divinity. He is the ultimate goal, the adored one of all, and the worshipped one of all." The editors add (the capitals are theirs): "_Further than this_ MAN HAS NO OTHER POINT FOR CONCENTRATION. HE (BAHA) IS GOD, _the worshipped one of all_." Prayer, therefore, is no longer to be in the name nor for the sake of Jesus Christ but in the "Greatest Name," _i. e._, Baha Ullah's, "at the mention of which the people before the Houris fall down," "the Name of Him who is Ruler over what was and is."[251] This name is graven on the breastpins of Bahais, and as a monogram on rings, with two stars alongside it, one of which represents the Bab and the other Abdul Baha. This charm is to be buried with the body. A rosary of ninety-five beads is used daily by the worshipper in saying the "Greatest name" 5x19 times. Allahu Abha is also to be said at the beginning of a meal or of any business, or as a greeting, just as the Moslems say, "Bism ullah" (In the name of God) or "Peace be to you." The figure 9, the sum of the letters of Baha, is also a talisman.

Pilgrimage is considered meritorious and has been popular among American as well as Persian Bahais, though Baha says:[252] "Visiting the tombs of the dead is not necessary, it is better to give the money to the House of Justice." The chief shrine is the tomb of Baha Ullah and of the Bab[253] at Acca. There have been published accounts of a score of American women and of some men who have obtained permission and entered, as it were, through "the gate of heaven" and "paid their vows unto the Most High." But not the least attraction was Abdul Baha, "the king in his beauty." The pilgrim first does obeisance to him. This is an ecstatic, hysteric event. Mrs. True, "perfectly intoxicated with the realization," kissed his hand.[254] Another lady sat at his feet with her head on his knee. Another, when she entered his presence, held out her arms, crying: "My Lord, my Lord,"[255] and rushing forward, fell on her knees, sobbing.[256] Another narrative says[257] that Abbas greeted them, "clasped each one in a loving embrace," anointed each one with the attar of roses. "Some of the believers kissed his hand." Of her good-bye this lady says, "I held his hand a long time." Even Mr. Horace Holley, author of "The Modern Social Religion," writes,[258] "This was he. My whole body underwent a shock. My heart leaped, my knees weakened, a thrill of acute receptive feeling flowed from head to foot.... From sheer happiness I wanted to cry." Another man, L. G. Gregory, a negro, writes: "My knee bent reverently before him." When Abdul Baha says: "I am glad to see you," the pilgrims thrill at such wondrous words! "His heavenly smile" gives them happiness! His trite platitudes are written down beside the midnight lamp, for the delectation of similar dupes.

Next the pilgrims visit the Palace of Bahja and the beautiful pleasure grounds where Baha resided during most of his confinement at Acca, enjoying much freedom and even luxury as a "prisoner." The tomb of the Bab draws them, but more sacred do they deem the tomb of Baha Ullah, "the culmination of our pilgrimage." This shrine is in the Garden of Bahja. Its outer court is adorned with beautiful rugs, vases, chandeliers, and flowers. Here they chant verses from the Tablets. Each pilgrim, taking off his shoes, enters the "holy precincts" alone. In this "holy of holies," "the heavenly silence of that centre of peace," he "kneels and prays at the throne of grace for pardon and help," "remembering the friends far away before the presence." He counts it a "glorious experience at once solemn and joyful." Coming out he is "served with tea and given some beautiful roses which are carefully preserved." Mrs. Grundy says that "they remained all night at the tomb, chanting and praying without intermission, and standing throughout the ceremonies ... communing with the glorified spirit of Baha Ullah." Under the arbour was a chair where Baha Ullah used to sit. No one sits in it any longer. She knelt at the foot of the chair whilst one of the daughters of Baha chanted a prayer.[259]