Bahai Library Online

Published academic articles. See also unpublished articles, encyclopedia articles, essays and blog posts, and reviews.

Articles / papers, published

  1. Seena Fazel and Graham Hassall. 100 Years of the Bahá'í Faith in Europe (1998). 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.
  2. Michael W. Sours. 1844 Ottoman 'Edict of Toleration' in Bahá'í Secondary Literature, The (1998). 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.
  3. Christopher Buck and Youli A. Ioannesyan. 1893 Russian Publication of Baha'u'llah's Last Will and Testament, The: An Academic Attestation of 'Abdu'l-Baha's Successorship (2017). On the content of the Kitab-i-Ahdi, its manuscript history, and textual variants; Andalib's eyewitness account of its unveiling; Tumanski's scholarly work; contemporary attestation of 'Abdu'l-Bahá's successorship by Tumanski and other Russian notables.
  4. A.L.M. Nicolas. A Propos de Deux Manuscrits "Babis" de la Bibliotheque Nationale (1903). Regarding the correct titles/classification of two versions of the manuscript "Histoire de la secte des Bâbis" from the library of Comte de Gobineau.
  5. Jan T. Jasion. "A.J." and the Introduction of the Baha'i Faith into Poland (1978). On the earliest mentions of the Bábí Faith in Polish, and the writings of Aleksander Walerian Jablonowski, a well-known historian and linguist who met Babis in Baghdad in 1870.
  6. E. S. (Ethel Stefana) Stevens. Abbas Effendi: His personality, work, and followers (1911). Overview of the Bahá'í Faith, including a personal interview with 'Abdu'l-Bahá.
  7. Manooher Mofidi. 'Abdu'l Bahá's Tablet of the Two Calls: Civilizing Barbarity (2005). The relatioship between civilization and barbarity, and the capabilities of humanity.
  8. Ali-Kuli Khan and John Bosch et al. Marzieh Gail, ed. 'Abdu'l-Bahá: Portrayals from East and West (1971). Recollections of Abdu'l-Bahá, taken from papers of Ali-Kuli Khan and the conversations of John and Louise Bosch.
  9. Allan L. Ward. `Abdu'l-Bahá: Speaking in America (1971). Overview of Abdu'l-Bahá's travels through North America, newspaper coverage of his talks, and first-hand accounts of meeting him.
  10. Juliet Thompson. 'Abdu'l-Bahá: The Center of the Covenant (1948). 'Abdu'l-Bahá's vibrant personality and unique function as the Centre of the Covenant. His role as the servant of glory; the perfect exemplar; the stronghold of the Faith; and as link between the Heroic and Golden Ages of the Faith.
  11. Elham Afnan. 'Abdu'l-Bahá and Ezra Pound's Circle (1994). 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.
  12. A.L.M. Nicolas. Ismael Velasco, trans. 'Abdu'l-Bahá and Mírzá Ghaffár Zanúzí: ALM Nicolas's 'Abdoul-Béha et la situation', 1912 (2007). A translation of ALM Nicolas’s ‘Abdoul-Béha et la situation’ (1912) reproducing letters by 'Abdu’l-Bahá and Mírzá Ghaffár Zanúzí.
  13. Mina Yazdani. `Abdu'l-Bahá and the Iranian Constitutional Revolution: Embracing Principles while Disapproving Methodologies (2014). Abdu’l-Bahá’s orientation toward the Constitutional Revolution of 1906–1911: he embraced the principles of constitutionalism while disapproving of confrontation; real social change needs to start at the moral-ethical level.
  14. Ahang Rabbani. `Abdu'l-Baha in Abu-Sinan: September 1914 (2005). The story of Abdu'l-Bahá's relocating the Haifa/Akka Bahá'í community of some 140 people to a nearby Druze village to keep them safe during World War I.
  15. Julio Savi. `Abdu'l-Bahá in Egypt: September 1910 (2013). Historical and political background of Abdu'l-Bahá's various travels to Egypt, discussion of the people he met, and press coverage.
  16. Seena Fazel. 'Abdu'l-Bahá on Christ and Christianity: Introduction (1993). '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.
  17. Christopher Buck. Abdu'l-Baha's 1912 Howard University Speech: A Civil War Myth for Interracial Emancipation (2013). Overview of the event, press coverage, publications of the speech, the Emancipation Proclamation "myth" and its historical influence, the role of whites, and the rhetoric of progress.
  18. Necati Alkan. '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 (2003). Background and translation of a Turkish tablet by Abdu'l-Bahá commenting on a hadith.
  19. Moojan Momen. 'Abdu'l-Bahá's Commentary on the Qur'ánic Verses Concerning the Overthrow of the Byzantines: The Stages of the Soul (2001). 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.
  20. Wendi Momen. 'Abdu'l-Bahá's Elucidation of the Concept of the Oneness of Humanity During His Western Travels (2013). Today the Bahá'í teaching of oneness of humankind is widely accepted, but in the early 1900s it was a difficult concept to convey or put into practice. Abdu'l-Bahá made this principle a centerpiece of his talks and actions in the West.
  21. Wendi Momen. 'Abdu'l-Bahá's Encounter with Modernity during His Western Travels (2012). Abdu'l-Bahá's responses to the West's technology and innovations on the one hand, vs. its archaic racist and sexual philosophies on the other.
  22. Peter Terry. 'Abdu'l-Bahá's Explanation of the Teachings of Bahá'u'lláh Tablets and Talks Translated into English (1911-1920) (2000). 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.
  23. Ahang Rabbani and Khazeh Fananapazir. Abdu'l-Baha's First Thousand-Verse Tablet: History and Provisional Translation (2010). Tablet revealed in 1897 in response to events in Akka and the rebellion against Abdu'l-Bahá by his family members after the passing of Bahá'u'lláh.
  24. Muhammad Qazvini. Ahang Rabbani, trans. 'Abdu'l-Baha's Meeting with Two Prominent Iranians (1998). 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.
  25. Keven Brown. 'Abdu'l-Bahá's Response to Darwinism: Its Historical and Philosophical Context (2001). Editor's foreword to the collection of articles Evolution and Bahá'í Belief.
  26. Keven Brown. 'Abdu'l-Bahá's Response to the Doctrine of the Unity of Existence (2001). Includes provisional translation of Tablet on the Unity of Existence.
  27. Moojan Momen. 'Abdu'l-Bahá's Tablet on the Functioning of the Universal House of Justice: A Provisional Translation and Commentary (2007). A translation of and commentary on a tablet by Abdu'l-Bahá on the functioning and powers of the Universal House of Justice, and a lengthy critique of an earlier translation by Juan Cole.
  28. Robert Stockman. 'Abdu'l-Bahá's Visit to North America, 1912: A Preliminary Analysis (2012). Overview of the itinerary of this tour, the state of the Bahá'í community and the general social context of the time, and some themes of Abdu'l-Bahá's teachings.
  29. Shapour Rassekh. Louis Brunet, trans. `Abdu'l-Bahá, le porte-drapeau d'une nouvelle civilisation: `Abdu'l-Bahá, the Standard Bearer of a New Civilization (2013). Abdu'l-Bahá's mission and objectives in visiting North American, bringing to the West his principles for a new global age. Includes French original, "‘Abdu’l-Bahá, le porte-drapeau d’une nouvelle civilisation."
  30. Iraj Ghanooni. Naeem Nabiliakbar, trans. 'Abdu'l-Bahá on the World Stage (2022). A contrast of the spiritual purpose of ‘Abdu'l-Bahá's first visit to Paris with the secular aims of some famous Iranian contemporaries who went there around the same time; includes philosophical discussions and an analysis of two talks by ‘Abdu'l-Bahá.
  31. Necati Alkan. `Abdu'l-Bahá `Abbás (2021). Abdu’l-Bahá’s life story, from his childhood in Iran and as an exile for 60 years in the Ottoman Empire; his unique station, unequalled in religious history; travels in the West; achievements and contributions to the expansion of His Father’s religion.
  32. Amin E. Egea. Abdu'l‐Bahá y la cuestión racial (2022). Pese a compartir objetivos comunes, la perspectiva sobre la armonía racial del líder de la religión bahá’í y el de muchos de sus coetáneos era diametralmente opuesta y, también lo eran sus propuestas para la transformación social.
  33. H. Elsie Austin. Above All Barriers: The Story of Louis G. Gregory (1955). Article, published as a pamphlet, summarizing the life of this famous lawyer and social activist.
  34. Rodney H. Clarken. Absolute Poverty and Utter Nothingness (1997). 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.
  35. Ismael Velasco. Academic Irrelevance or Disciplinary Blind-Spot?: Middle Eastern Studies and the Baha'i Faith Today (2001). 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?
  36. Graham Hassall. Accessing literature on the Bahá'í Faith: Emerging search technologies and recent results (2007). Survey of search technologies that can be used to find documentation on the Bahá'í religion, and a summary of results of such searches for the period 2003-2006.
  37. Amaya Blanco Garcia. Acción social y escritura creativa: un binomio fructífero (2022). Un caso práctico de aprendizaje y servicio llevado a cabo en la Universidad de Las Palmas en el que, al aunar un concepto de acción social con la escritura creativa, ha demonstrada el arte puede nutrirse de los procesos de cambio social y vice versa.
  38. Shoghi Effendi and Lady Sarah Louisa Blomfield. Account of the Passing of 'Abdu'l-Bahá, An (1973). On the last days of 'Abdu'l-Bahá, his funeral, and tributes on his behalf.
  39. Ismael Velasco. Achieving Reconciliation in a Conflicting World (2008). The dynamics of conflict against the backdrop of globalization, and religion's role in fostering unity. A "logic of reconciliation" will allow us to find harmony among ideas, individuals, and communities.
  40. Catherine Bigonnesse and Jean Marc Bigonnesse. Achieving Universal Participation of Older Adults: An Exploration of Its Challenges and Spiritual Foundations (2015). On involving older adults in the process of participation in society; some of the root causes of ageism, such as avoiding the topic of death and a materialistic view of the soul; the role of older adults in the process of community building.
  41. Rhett Diessner. Action Research (2000). The purpose of action research is "transformative action," action that makes a difference in the life-worlds of both the researcher and the researched.
  42. Rick Johnson. Active Force and That Which Is Its Recipient, The: A Bahá'í View of Creativity (2017). On creativity and the pervasive nature of this concept in Bahá’í thought. The universe is coded to be creative; it exists in a perpetually generative, dynamic state and that creativity is the fundamental reality of the universe.
  43. Rama Ayman. Addressing the Rising Tide of Globalization and Amorality in the Present World Order and Its Implications on Extremes of Wealth and Poverty (2016). On inequality within most nations in the world at a time when wealth disparity between nations has been falling; the impact that amorality and globalization have on wealth inequality; Bahá'í teachings on alleviating extremes of wealth and poverty.
  44. Sona Farid-Arbab. Advancing in Bahá'í-inspired Education (2016). A number of diverse educators labor in diverse cultural and ecological settings to identify educational needs, develop elements of a coherent pedagogy, and create a series of teaching-learning experience, in light of Bahá'u'lláh's vision for humanity.
  45. Vincent Flannery. Adventures in Biographical Research: John and William Cormick (2004). Biographical details of the only European known to have met the Bab, William Cormick, and his father John Cormick.
  46. Steven Gonzales. Affirmative Action and the Jurisprudence of Equitable Inclusion: Towards a New Consensus on Gender and Race Relations (1995). 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.
  47. Layli Maparyan. Africanity, Womanism, and Constructive Resilience: Some Reflections (2020). The meanings of the metaphor "pupil of the eye;" experiences of growing up African-American in the West; overcoming cosmological negation; the African worldview on nature, humanity, and creation; gendered expressions of African culture.
  48. Suheil Badi Bushrui. Age of Anxiety and the Century of Light, The: Twentieth-Century Literature, the Poet's Mission, and the Vision of World Unity (2003). 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.
  49. Paul Hanley. Agriculture: A Fundamental Principle (1990). The Bahá'í emphasis on agricultural development as a “fundamental principle” conductive to human advancement; the need to redesign food and agricultural systems, locally and internationally; wider social implications.
  50. Amin Banani. Ahmad Kasravi and the "Purification" of Persian: A Study in Nationalist Motivation (1981). Political theory of a modernist Iranian reformer, also known for his criticisms of the Bahá'í Faith. Contains no mention of the Faith. (Offsite.)
  51. Moojan Momen. Akka Traditions (hadith) in the Epistle to the Son of the Wolf (2003). The probable source for Islamic traditions about 'Akká 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.
  52. Christopher Buck. Alain Locke (2004). The life and ideas of the leading African-American intellectual Alain Locke and his involvement with the Bahá'í Faith.
  53. Christopher Buck. Alain Locke: Baha'i Philosopher (2001). 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.
  54. Christopher Buck. Alain Locke and Cultural Pluralism (2004). 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.
  55. Christopher Buck. Alain Locke on Race, Religion, and the Bahá'í Faith (2018). Locke was cynical about the prospect of real progress in race relations within Christianity itself, but he saw potential in Bahá'í efforts to promote race amity and making democracy more egalitarian in terms of the rights of minorities.
  56. Christopher Buck. Alain Locke's "Moral Imperatives for World Order" Revisited (2019). In public speeches presented in 1944 Locke argues that racism, although an American problem, is not purely a domestic issue; it has bilateral and multilateral consequences; unity of races, religions, and nations is a moral imperative.
  57. Christopher Buck. Alain Locke's Philosophy of Democracy (2015). For Locke, democracy was more than its narrow political definition, but multidimensional, encompassing local, moral, political, economic, and cultural stages — a model against which he measured America’s fidelity to its democratic ideal.
  58. Christopher Buck and Alain Locke. Alain Locke: Race Leader, Social Philosopher, Baha'i Pluralist: includes Alain Locke in his Own Words: Three Essays and a poem (2005). Article by Buck, poem "The Moon Maiden" and three essays by Locke introduced by Buck: "The Gospel for the Twentieth Century," "Peace between Black and White in the United States," and "Five Phases of Democracy: Farewell Address at Talladega College."
  59. Duane Troxel. Alexander, Agnes: 70 years of service (1983). Biography of a prominent American Bahá'í and Hand of the Cause of God.
  60. Ali Nakhjavani. Husayn Villar, trans. Algunas Reflexiones Sobre el Ministerio de la Casa Universal de Justicia (2009).
  61. Wendy M. Heller and Hoda Mahmoudi. Altruism and Extensivity in the Bahá'í Religion (1992). 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.
  62. Abdu'l-Missagh Ghadirian. Alzheimer's Disease: An Eclipse before Sunset (1989). Caring for victims of Alzheimer's Disease can be a formidable task. This paper offers some suggestions, based on clinical observations and illumined by the Bahá’í teachings, for meeting those needs.
  63. Elnaz Nasehi. Ambivalence of Hostility and Modification: Patriarchy's Ideological Negotiation With Women, Modernity and Cinema in Iran (2020). Passing mentions of the Bahá'í Faith in the context of how forces behind the Constitutional Revolution paved the way for the presence of women in public sphere and Iranian cinema.
  64. Suheil Badi Bushrui. Ameen Rihani and the Unity of Religion: The Politics of Time and the Politics of Eternity (2014). Overview of the life and thought of a Lebanese-American writer, intellectual, and political activist, who believed in the oneness of religions and the brotherhood of nations and devoted his life to promoting East-West understanding.
  65. Robert Stockman. American Bahá'í Community in the Nineties, The (1995). 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.
  66. Jose Luis Marques Utrillas. Análisis comparativo de la ética del trabajo en cuatro tradiciones religiosas y su impacto sobre la organización económica y social: del judaísmo a la Fe bahá'í (2022). Cómo la escritura y estudio entre los judíos los llevó a su alto nivel intelectual en la Edad Media y al auge de intelectuales y artistas. Cómo el cristianismo conservó en los monasterios el saber, el trabajo y el arte, para evolucionar de forma distinta.
  67. Foad Seddigh. Analysis of the Salient Features of Risáliy-i-Ja'faríyyih, An (2019). This treatise, one of the major writings of the Báb, was written before He had disclosed His complete station of prophethood to the public. It comments on an Islamic prayer for the advent of the promised Qa'im. Includes translation.
  68. Christopher Buck. Anatomy of Figuration, The: Maimonides' Exegesis of Natural Convulsions in Apocalyptic Texts (Guide II.29) (2020). Insights of medieval Jewish philosopher Maimonides on figurative language and symbolic exegesis in his book The Guide for the Perplexed. The Bahá'í Faith is mentioned in the Introduction; some interpretations are similar to concepts from the Iqan.
  69. Julio Savi and Faezeh Mardani. Ancient Poems as Means of Revelation, in an Early Tablet by Bahá'u'lláh (2018). On the importance of poetry in the history of the Faith and in its Writings, and absolute detachment as a prerequisite for attainment unto the Divine Presence. Includes translation of a Tablet by Bahá’u’lláh.
  70. Vahid Brown. Andalusí Theosophy: A Recontextualization (2006). The role of interconfessionalism in the emergence of Islamic and Jewish theosophical movements in 10th- to 13th-century Spain. 
  71. Ann Boyles. "Angle of Ascent", The: Process and Achievement in the Work of Robert Hayden (1992). 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.
  72. Anne Gordon Perry. Anne Gould Hauberg and Mark Tobey: Lives Lived for Art, Cultivated by Spirit (2016). On the friendship and working relationship between Seattle art patron Hauberg and Seattle-based painter Tobey.
  73. John Huddleston. Another Look at Achieving Peace by the Year 2000 (1999). 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.
  74. Ian Kluge. Answered Questions, Some: A Philosophical Perspective (2009). Philosophical foundations of the Bahá’í teachings, including ontology, theology, epistemology, philosophical anthropology and psychology, and personal and social ethics.
  75. Mina Yazdani and Omid Ghaemmaghami. Ante Litteram Critique of Orientalism, An: The Case of Abu'l-Fadá'il-i-Gulpáyigání and E.G. Browne (2023). Gulpaygani’s analysis of Orientalism as presented in his book Kashfu'l-Ghitá', which focused on the Cambridge scholar E.G. Browne and how his worldview prefigured that of Edward Said; colonial power relations. Link to article (offsite).
  76. Shahrough Akhavi. Anti-Bahá'í Campaign, The (1980). Detailed historical account of the 1955 persecutions in Iran.
  77. Nader Saiedi. Antinomies of Reason and the Theology of Revelation: Some Preliminary Thoughts (1998). 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.
  78. Hossain Danesh. Apathy and Violence (1976). The nature of aggression, violence, fear and anxiety; threats and opportunities an organism encounters in life; and the relevance of Bahá'í teachings to preventing violence.
  79. William P. Collins. Apocalypse and Millennium: Catastrophe, Progress, and the Lesser Peace (2002). 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.
  80. Moojan Momen. Apocalyptic Thinking and Process Thinking: A Bahá'í Contribution to Religious Thought (2012). The process of change in religious thinking and how it manifests in expectations about the Lesser Peace, both from Bahá'í texts and within the community. Includes discussions of "the calamity," and of non-Bahá'í political evolution in the 20th century.
  81. Badi Villar Cardenas. Apostasía en al Marco Jurídico Bahá'í, La (2001). 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.
  82. Nossrat Peseschkian. Applications of Positive Psychotherapy for Marriage and Family Therapy (1983). To understand observed behaviour, we need to consider transcultural conditions as well as those in the personal history of the patient. This approach underlies the author's concept for a conflict-centred therapy.
  83. Jean-Marc Lepain. Peter Terry, trans. Archeology of the Kingdom of God, The (2015). Analysis of the spiritual worlds as depicted in philosophical and religious texts, from ancient the Greek to Jewish, Christian and Muslim thought, contrasted with the theosophy, metaphysics, anthropology, and hermeneutics of Bahá'u'lláh and 'Abdu'l-Bahá.
  84. S. Naharoy. Architectural Blossoming of the Lotus (2011). Architectural descriptions, blueprints, geometry, photos, and history of the design and construction of the Bahá'í temple in India.
  85. Jordi Vallverdu Segura and Josuke Nakano. Architectures of Thinking, The (2022). Sacred architectures play a role in shaping cognition — which results from the relationships between the subject and their surroundings. By sharing an environment and its relationships, members of a community define their values, attitudes, and "reality."
  86. Georges Sabagh and Mehdi Bozorgmehr. Are the Characteristics of Exiles Different from Immigrants?: The Case of Iranians in Los Angeles (1986). Five passing references to "Bahai" — but in a statistical context only — about whether the large influx of Iranians into LA in the late 1970s added a sizeable and distinctive minority to the population of this metropolitan area.
  87. Mikhail Sergeev. Arguments for the Existence of God in 'Abdu'l-Bahá's Writings (2014). On the basic typology of philosophical arguments for the existence of God; classical vs contemporary views; Abdu'l-Bahá's arguments from nature and from history.
  88. Ian Kluge. Aristotelian Substratum of the Bahá'í Writings, The (2003). 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.
  89. Fariborz Sahba. Art and Architecture: A Bahá'í Perspective (1997). 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.
  90. Jack McLean. Art of Rhetoric in the Writings of Shoghi Effendi, The (2007). Outline and illustration of six defining elements of Shoghi Effendi's rhetorical art, which show both classical and particular or atypical uses.
  91. Todd Smith and Michael Karlberg. Articulating a Consultative Epistemology: Toward a Reconciliation of Truth and Relativism (2009). Epistemology has a perennial tension between two contrasting approaches to knowledge: the search for foundational truth vs. the relativity of truth. Consultation can help resolve paradoxical truth claims to develop an integrative approach to knowledge.
  92. Otto Donald Rogers. Artist and the Grammarian, The (2009). On the process and meaning of creating art; its effect on the mind and the brain, the nature of painting; spiritual foundations of the natural world.
  93. Bahiyyih Nakhjavani. Artist, Seeker and Seer: A vocabulary and a perspective for the appreciation and creation of art inspired by the Bahá'í Writings (1982). Imagery and metaphors from the Bahá'í Writings guide the appreciation and creation of art. They demonstrate that criticism vs creativity, logic vs. passion, and historicity vs. poetry have already been brought to a state of unity.
  94. Edwin McCloughan. Asking Questions: The Independent Investigation of Truth (2001). On understanding and applying this primary principle of the Faith.
  95. Udo Schaefer. Aspects of Bahá'í Ethics, Some (2006). Summary of concepts from Schaefer's book Bahá'í Ethics in the Light of Scripture.
  96. Peter J. Khan. Aspects of Bahá'í Scholarship, Some (1999). 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.
  97. Julio Savi. "At Dawn the Friend came to my bed': An Early Fruit of the Supreme Pen (2015). A quasidih, a dialogue between the Beloved and the Poet as a lover. One of eight Persian poems Bahá'u'lláh signed "Dervish" and revealed in Kurdistan, circa 1854-1856.
  98. Leila Chamankhah. At Home in the Ghettos: Bahá'ís in Iran (2010). Essay on the causes of distrust and estrangement between Shias and Bahá'ís. The term "ghetto" here refers to ideologically separated communities. (Offsite.)
  99. Mike McMullen. Atlanta Bahá'í Community and Race Unity, The: 1909-1950 (1995). 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.
  100. Matthew N. Bathon. Atypical international status of the Holy See, The (2001). Political nature of the Vatican; includes discussion of the Bahá'ís and Bahá'í international organization
  101. Graham Hassall. Australian Women and Religious Change: Margaret Dixson and the First Melbourne Baha'is (1988). Women played an important role in the initial spread and development of the Bahá’í Faith in Australia. In doing so, they struggled to break the bounds that traditionally defined women's place in the life and organization of a religious community.
  102. David Brown Carr. Australian-New Zealand Bahá'í Connections, The (1996). History and relationship of the early Australian and New Zealand Bahá'í communities, the magazine Herald of the South, and some brief biographies.
  103. Todd Lawson. Authority of the Feminine and Fatima's Place in an Early Work by the Bab, The (2007). While Tahirih inspired many in Europe and eventually America, she is very much a daughter of her own culture, history, mythology, and religion. She was a religious mystic who felt a new day arising in the world, and seen by some as the "return" of Fatima.
  104. Vahid Brown. Autobibliography in the Writings of the Báb: Translation of the Khutba Dhikriyya (2005). A discussion of four of the Báb's autobibliographical works (the Kitáb al-Fihrist, al-Kitáb al-`Ulamá, al-Khutba al-Dhikriyya, and al-Khutba fí'l-Jidda) as related both to antecedents in Islamic literature and to the Báb's messianic self-conception.
  105. Juan Cole. Autobiography and Silence: The Early Career of Shaykhu'r-Ra'is Qajar (1998). 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
  106. Dell J. Rose. Avalonian Bahaism: Esotericism, Orientalism, and the Search for Direction in Early Twentieth Century Britain (2023). The thought of British religious teacher Wellesley Tudor Pole and his advocacy of the Bahá'í Faith as compatible with various mystic ideologies at the centre of a worldwide spiritual revival; esotericists around Glastonbury and the Chalice Well Trust.
  107. Juan Cole. Ayatollahs and Democracy in Iraq, The (2006). Clerical participation within Iraq's emerging democracy. Does not mention the Bahá'í Faith.
  108. Juan Cole. Azálí-Bahá'í Crisis of September, 1867, The (2004). 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.
  109. Zackery Mirza Heern. Báb and 'Alí Muhammad, Islamic and Post-Islamic, The: Multiple Meanings in the Writings of Sayyid 'Alí Muhammad Shírází (1819-1850) (2023). Writings of the Báb can be understood as a commentary on the Qur'án, the original Qur'án, and divine revelation; the metaphors and symbolism of Gate (Báb), Remembrance (Dhikr), and Point (Nuqtah). Link to article (offsite).
  110. Robert K. Arbuthnot. Bab and Babeeism, The: Part 1 (1869). Part one of an early, relatively lengthy overview of Bábí theology and history.
  111. Robert K. Arbuthnot. Bab and Babeeism, The: Part 2 (1969). Part two of an early, relatively lengthy overview of Bábí history and theology.
  112. Edward Payson Evans. Bab and Babism (1869). Overview of Bábí history, the dissemination of its teachings, events following the Bab's death, and the Bab's theology as a progressive religion.
  113. Isaac Adams. Bab and Babism (1900). Overview of history and teachings; includes Anton Haddad's "A Message from Acca," "A Declaration to the Americans," and "Selected Precepts of El-Hak," pilgrim notes from Lua Getsinger, and letters from Mrs. Getsinger, Mrs. Kheiralla, and Mrs. Hearst.
  114. Edward Sell. Bab and the Babis, The (1901). An early account of the Babis and Bahá'ís.
  115. Aleksandr Kazem-Beg. Bab et les Babis, ou Le Soulevement politique et religieux en Perse, de 1845 à 1853 (1866). French translation, serialized in a journal, of a book first published in Russian on the origins of the Bábí Faith; the Mazandaran, Nayriz, and Zanjan events; the life of the Bab; and religious doctrine.
  116. Bijan Ma'sumian and Adib Masumian. Bab in the World of Images, The (2013). History of the portraits drawn of the Bab, especially that of Aqa Bala Bayg of Shishvan, the only artist who actually met the Bab.
  117. Siyamak Zabihi-Moghaddam. Báb on the Rights of Women, The (2023). Statements of the Báb on issues such as mutʿah and tahlíl marriages, polygyny, bridal consent, divorce and spousal relations, and their significance for the rights of women in Muslim juridical opinions and social customs. Link to article (offsite).
  118. Arminius (Armin) Vambery. Bab und Babis (1867). Lengthy discussion of the Babis, by a Hungarian Jew who later met Abdu'l-Bahá.
  119. Muhammad Afnan. Báb's Bayan, The: An Analytical Survey (2000). Analysis of the Bayan and its contents: fundamental beliefs and worldview, moral principles, laws, administration of society, and future expectations.
  120. Todd Lawson. Báb's Epistle on the Spiritual Journey towards God, The (2002). 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.
  121. Moojan Momen. Babi and Bahá'í community of Iran, The: A case of 'suspended genocide'? (2005). A description of the four phases of the persecutions that the Babis and Baha’is in Iran have suffered (the Babis, the early Bahá'ís, during the Pahlavi dynasty, and following the 1979 Islamic revolution) and how they fit in with categories of genocide.
  122. Denis MacEoin. Babi Concept of Holy War, The (1982). An influential and controversial article, one of the first modern academic examinations of Bábí history. Discusses Islamic jihad, Bábí jihad, martyrdom, and political struggles.
  123. Peter Smith and Moojan Momen. Babi Movement, The: A Resource Mobilization Perspective (1986). Babism from a sociological standpoint, esp. the place of the Babis in their contemporary cultural and economic classes.
  124. W. A. Rice. Babi Pamphlet, A (1902). Review of an unnamed booklet sent to E.G. Browne, a "little manuscript book of 118 small pages, written in the beautiful Persian character," which was "originally composed before Behaullah’s death in 1892."
  125. Anthony Lee. Bábí Theology in Poetry, A: The Creative Imagination of Táhirih, Qurratu'l-'Ayn (2023). Examination of Qurratu’l-Ayn's writings to discern her social, religious, and political beliefs, most of which broke with Islam's traditional theology in favor of a revolutionary new doctrine. Link to article (offsite).
  126. John Walbridge. Bábí Uprising in Zanjan, The (1996). 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. 
  127. Siyamak Zabihi-Moghaddam. Bábí-State Conflict at Shaykh Tabarsi, The (2002). 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.
  128. Charles William Heckethorn. Babis, The (1897). Neutral-to-sympathetic overview of: The Bab, the founder; progress of Babism; Bábí doctrine; recent history of Babism.
  129. Edward Sell. Babis, The (1896). An early 10-page overview of Bábí history and beliefs, published in a monthly journal of missionary information.
  130. Denison Ross. Babism (1901). Chapter-length overview of Bábí and early Bahá'í history.
  131. E. G. Browne. Babism (1890). An early academic account of Babi-Bahá'í history and belief.
  132. John H. Shedd. Babism: Its Doctrines and Relations to Mission Work (1894). Early overview of Bábí history and teachings, and its relation to Islam and Christianity.
  133. James T. Bixby. Babism and the Bab (1897). Overview of Bábí history, with some discussion of literature and theology.
  134. Samuel Kasha Nweeya. Babism, Its Relation to Mohammedanism and Christianity (1913). Chapter on the history and doctrines of the Báb and Bahá'u'lláh.
  135. Stephen Lambden. Background and Centrality of Apophatic Theology in Bábí and Bahá'í Scripture, The (1997). 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.
  136. Christopher Buck. Bahá'í "Pupil of the Eye" Metaphor, The: Promoting Ideal Race Relations in Jim Crow America (2018). On the notable contribution to promoting ideal race relations in Jim Crow America by the Bahá'í Faith which, though small in number, was socially significant in its concerted efforts to foster and advance harmony between the races.
  137. Christopher Buck. Bahá'í 'Race Amity' Movement and the Black Intelligentsia in Jim Crow America, The: Alain Locke and Robert Abbott (2011). W. E. B. Du Bois, Alain L. Locke and Robert S. Abbott, ranked as the 4th, 36th and 41st most influential in African American history, all expressed interest in the Baha’i ethic of world unity, from family to international relations, and social crisis.
  138. Seena Fazel and Khazeh Fananapazir. Bahá'í Approach to the Claim of Finality in Islam, A (1993). Survey of the terms "prophet" and "seal," and a Bahá'í reconciliation of these terms with progressive revelation.
  139. Seena Fazel and Khazeh Fananapazir. Bahá'í Approach to the Claim of Uniqueness and Exclusivity in Christianity, A (1990). Differing interpretations of scriptural passages about exclusivity have caused conflicts between denominations. A Bahá'í approach, focussing on the Gospels and on progressive revelation, can reconcile these disagreements.
  140. Seena Fazel. Bahá'í Approaches to Christianity and Islam: Further Thoughts on Developing an Inter-Religious Dialogue (2007). The Bahá'í contribution to inter-religious dialogue is based on developing intellectual bridges between religions. The concept of continuity of revelation is a framework by which religions can dialogue about their differences and similarities.
  141. Richard Hollinger. Bahá'í Communities in the West, 1897-1992 (1992). 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.
  142. Robert Phillips. Bahá'í Community and Health Promotion, The: The Message and the Metaphor (1986). There may be a connection between spiritual development and physical health, which is not often recognized in contemporary medicine. Lifestyle changes which improve health can be promoted by religious principles.
  143. Roy Steiner. Bahá'í Community as a Learning Organisation, The (1996). 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.
  144. Ismael Velasco. Bahá'í Community in Edinburgh, 1946-1950, The (2004). 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.
  145. Moojan Momen. Bahá'í Community of Ashkhabad, The: Its Social Basis and Importance in Bahá'í History (1991). 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.
  146. Will C. van den Hoonaard. Bahá'í Community of Canada, The: A Case Study in the Transplantation of Non-Western Religious Movements to Western Societies (1996). 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.
  147. Moojan Momen. Bahá'í Community of Iran, The: Patterns of Exile and Problems of Communication (1991). An examination of the causes and patterns of migrations of Iranian Bahá'ís.
  148. Graham Hassall. Bahá'í Community of Randwick: A Survey of 75 Years (1999). History of the Bahá'í community of Randwick, Australia.
  149. Adel Salmanzadeh. Bahá'í Consultation and Freireian Dialogue in Development: A Comparative Perspective (2007). The potential Bahá'í contribution to the development process; case study of Bahá’í consultation in development practice with the 'Radio for Development' (Ecuador); conflict between privileging the global market vs. human communities; sustainability.
  150. Nalinie N. Mooten. Bahá'í Contribution to Cosmopolitan International Relations Theory, The (2007). Bahá’í concepts of global governance, unity in diversity, and ethical reform as contributions to a cosmopolitan International Relations theory.
  151. Christopher Buck. Bahá'í Contributions to Interfaith Relations (2019). A close look at the House's "Letter to the World’s Religious Leaders" as a contribution to interfaith discourse.
  152. Michael W. Sours. Bahá'í Cosmological Symbolism and the Ecofeminist Critique (1995). 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.
  153. Ali Nakhjavani. Bahá'í Covenant, The (2007). The continuing importance of the Bahá'í concept of the Covenant and its implications to an understanding of Bahá'í history; misconceptions about the covenant; covenant-breakers; the passing of Shoghi Effendi without writing a will or testament.
  154. Nazila Ghanea-Hercock. Bahá'í Critique of Human Rights, A: State Sovereignty as Smokescreen or Necessary Partner in Securing Human Rights? (2001). 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.
  155. Wm. Keith Bookwalter. Bahá'í Educational Project, The: Towards a Universal System of Education (2000). 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.
  156. Peter Smith and Moojan Momen. Bahá'í Faith 1957-1988, The: A Survey of Contemporary Developments (1989). A general account of developments in the Bahá'í Faith during these three decades.
  157. Seena Fazel. Bahá'í Faith and Academic Journals (1993). 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.
  158. Bryan Graham. Baha'i Faith and economics: a review and synthesis (2002). Review of the secondary literature on the subject and some issues of methodology.
  159. Robert Stockman. Bahá'í Faith and Globalization 1900-1912, The (2005). Abdu’l-Baha’s thinking inspired much of the practice of Baha’i proselytising; overview of the practical activism of the early American Baha’is and the mutual bonds of assistance between the Baha’i communities of North America and Iran.
  160. Adam Berry. Bahá'í Faith and Its Relationship to Islam, Christianity, and Judaism, The: A Brief History (2004). Bahá'í history in Iran and America; relationship with Christian missionaries in Iran and Christian converts in America; Jewish responses to the Faith.
  161. Phillip Smith. Bahá'í Faith and Religious Diversity (1991). The Bahá'í principal of unity in diversity as applied to religious pluralism.
  162. Richard Landau. Baha'i Faith and the Environment, The (2002). Participation of the Bahá'í International Community in UN-sponsored development and environmental initiatives for resolving the difficult challenges before humanity.
  163. Wendi Momen. Bahá'í Faith and the Equality, Rights, and Advancement of Women, The: A Survey of Principles, Praxis, and Discourse (2023). Equality of women and men; education, advancement, and rights of women and girls; their application within the Bahá’í community; Bahá'í individual and institutional efforts to influence the international discourse on women. Link to article (offsite).
  164. Farhad Rassekh. Bahá'í Faith and the Market Economy, The (2001). 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.
  165. Julio Savi. Bahá'í Faith and the Perennial Mystical Quest, The: A Western Perspective (2007). Mysticism is an intrinsic aspect of the Bahá'í Faith and mystical experience as formulated by William Ralph Inge and as expounded in the Bahá'í writings, emphasizing its practical and logical aspects; criticisms of mysticism; a Bahá'í mystical path.
  166. Phyllis Ghim-Lian Chew. Bahá'í Faith and the Singapore Women's Movement, The: Challenges for the Next Millennium (1999). 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.
  167. Moojan Momen. Bahá'í Faith and Traditional Societies, The: Exploring Universes of Discourse (1987). How misunderstandings can arise between pioneers and the cultures they've moved to; traditional vs. modern ways of communication, and the dynamics of conversion.
  168. Lil Osborn. Baha'í Faith and Wicca, The: A Comparison of Relevance in Two Emerging Religions (2009). On the growth of the Baha’i Faith and Wicca in Britain, compared through the lens of the "Theory of Relevance" as the driving force in their further development.
  169. Graham Hassall. Bahá'í Faith in Australia: 75 Years Remembered (1995). 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.
  170. Graham Hassall. Bahá'í Faith in Australia 1947-1963 (1996). 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.
  171. Robert Stockman. Bahá'í Faith in England and Germany, 1900-1913 (1996). Historical overview of the early years of the Faith in the British Isles and Germany.
  172. Seena Fazel. Baha'i Faith in Europe, The (2020). Overview of the history of the Faith in Europe; its beginnings in Paris, London, and Stuttgart; Abdu'l-Bahá's visits; notable European Bahá'ís; themes of European community life; membership statistics.
  173. Duane L. Herrmann. Bahá'í Faith in Kansas 1897-1947, The (1992). An introduction to the first half century of the Kansas Bahá'í community, with unique insight into their patterns of growth and inactivity.
  174. Ramsey Zeine. Bahá'í Faith in the Arabic Speaking Middle East, The: Part 1 (1753-1863) (2006). Bábí and early Bahá'í links to the Arab world and the Arabic language; the identity of the Faith is a fusion of Persian and Arab origins.
  175. Graham Hassall. Bahá'í Faith in the Asia Pacific: Issues and Prospects (1996). 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.
  176. Peter Smith. Bahá'í Faith in the West, The: A Survey (2004). 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.
  177. Marcus Bach. Baha'i Faith, The (1946). An outsider's view of the Bahá'í community from a "faith-based" perspective.
  178. Udo Schaefer. Gerald C. Keil, trans. Bahá'í Faith, The: Sect or Religion? (1988). Lengthy study defining the distinguishing features of the Bahá'í Faith as contrasted with other contemporary religious movements.
  179. Douglas Martin. Bahá'í Faith: Its History and Teachings, The by William Miller: "Missionary as Historian: William Miller and the Bahá'í Faith" (1978). Lengthy review of Miller's book, and a broad discussion of anti-Bahá'í polemic and historiography.
  180. Denis MacEoin. Bahá'í Fundamentalism and the Academic Study of the Babi Movement (1986). A response to Afnan and Hatcher's "Western Islamic Scholarship and Bahá'í Origins," on the issues of faith-based approaches to religious history and textual criticism.
  181. Leila Rassekh Milani and Kavian Sadeghzade Milani. Bahá'í Fundamentals for Bioethics (1998). 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.
  182. Mozhdeh Foo. Bahá'í Guidelines to Healing and the Role of Homoeopathy (1996). 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.
  183. Seena Fazel and Minou Foadi. Bahá'í Health Initiatives in Iran: A preliminary survey (2008). Bahá'í-related initiatives in Iran in the 19th-20th centuries: Bahá'ís made important contributions to public health such as introducing showers in public baths, school vaccinations, women's health, and privately-financed clinics open to all Iranians.
  184. Graham Hassall. Bahá'í History in the Formative Age: The World Crusade 1953-1963 (1995). 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.
  185. Graham Hassall. Bahá'í House of Worship, The: Localization and Universal Form (2012). On the Mashriqu'l-Adhkár in Bahá'í thought and practice; interplay between the universal specifications for this architectural form and its enculturation in regional settings: European, African, Oceanic, Asian, and American.
  186. Moojan Momen. Bahá'í Influence on the Reform Movements of the Islamic World in the 1860s and 1870s (1983). Bahá'í influences on the Middle Eastern reform movement in the 1860s and 1870s.
  187. Margaret Caton. Bahá'í Influences on Mirza 'Abdu'llah, Qajar Court Musician and Master of the Radíf (1984). The mystical milieu of musicianship and the Bahá'í Faith's approval of music (in contradistinction to the legalistic Islam of the ayatu'llahs, which forbade it) made the Faith appealing to Abdu'llah, one of the great compilers of the Persian repertoire.
  188. Bahá'í Journal of the United Kingdom (1997). Eight years of news and essays from the Journal of the Bahá'í Community of the United Kingdom of Great Britain and Northern Ireland.
  189. Sen McGlinn. Baha'i Meets Globalisation: A New Synergy? (2005). Following Weber's analysis of the synergy between Protestantism and the rationalisation of social control in modern societies, this paper draws attention to the potential "fit" between the dynamics of globalisation and the Baha’i Faith.
  190. Juan Cole. Baha'i Minority and Nationalism in Contemporary Iran (2005). While Bahá'ís in Persia would seem to have been in a place to benefit from the rise of modern Iranian nationalism, the Faith hasn't been widely adopted, partly due to the recent emergence of the theocracy.
  191. Maude M. Holbach. Bahá'í Movement, with Some Recollections of Meetings with Abdul Baha, The (1915). Overview of Bábí and Bahá'í history, and an account of a multi-day visit with Abdu'l-Bahá.
  192. Bahá'í News: Complete issues (1924). Link to offsite documents.
  193. Bahá'í World News Service. Bahá'í News Publications Seek to Elevate Thought, Inspire Action (2018). Brief overview of the histories of various Bahá'í journals: Star of the West, Khurshid-i khavar, Sonne der Wahrheit, Wirklichkeit, The Dawn, Herald of the South, The Bahá'í World, World Order, and Bahá’í World News Service.
  194. Ian Kluge. Bahá'í Ontology, Part One: An Initial Reconnaissance (2005). An initial survey and explication of the ontology implicit in the Bahá'í Writings, particularly regarding the nature of human existence; the philosophy of Nietzsche and some of his modern successors.
  195. Ian Kluge. Bahá'í Ontology, Part Two: Further Explorations (2006). A further exploration of Bahá'í ontology: becoming and change; substance, soul, and identity; the nature of being and nothingness; time; the one and the many; the nature of things; what makes something real; social ontology; Buddhism and Hegel
  196. Keven Brown. Bahá'í Perspective on the Origin of Matter, A (1990). The origin of matter is spiritual. Science sees that, at its most fundamental level, reality is not particular materials or structures, but probabilities and transformation. The four elements, three-fold structure of being, and balance are also examined.
  197. Ian Kluge. Bahá'í Philosophy of Human Nature, The (2017). How the essential reality of the individual — the human soul and its powers of rational thought, willpower, memory, and reflection — translates these capacities into physical action through the intermediary of the brain.
  198. Hoda Mahmoudi and Gloria Teckie. Bahá'í Physicians: Emerging Roles and Responsibilities (2010). The role of a Bahá'í doctor; the relationship between medical intervention and health of the mind, soul, as well as body; the patient's role in maintaining their own health; a Bahá'í approach to health-care delivery.
  199. Gandhimohan Viswanathan. Bahá'í Pilgrimage to Israel (1996). A short scholarly article accompanied by numerous photographs of sacred Bahá'í sites in the Holy Land.
  200. A. E. Suthers. Baha'i Pontiff in the Making, A (1935). A polemical article, published in what was originally a missionary-oriented journal, which is useful in that includes a fairly extended glimpse of Shoghi Effendi through the eyes of a non-Bahá'í contemporary observer.
  201. Christopher Buck. Bahá'í Prayers for Good Governance (2021). Bahá’u’lláh encouraged Bahá’ís to pray for their rulers. This essay presents a newly authorized translation of "A Prayer for the confirmation of the American Government," and a provisional translation of a prayer of ‘Abdu’l-Bahá for the Ottoman Caliphate.
  202. Christopher Buck. 'Bahá'í Question' in Iran: Influence of International Law on 'Islamic Law' (2021). On the "Baha’i question," a secret Iranian government document from 1991 which sets out oppressive policies to persecute or imprison Bahá'ís, and the history of the legal and practical implementation of such policies.
  203. Shofiyullah Muzammil. Baha'i Religion, The: Maqasid Syariah of Social Religious Frictions in Indonesia (2023). Analyzing socio-religious tensions involving Bahá'ís in Indonesia, advocating for government accommodation and societal dialogue to promote coexistence and multicultural values.
  204. Muhammad Jahangir Alam. Bahá'í Religious Faith and Tradition in Bangladesh (2011). History of the Faith in eastern Bengal and a sketch of current distribution, organization, and activities of Bahá'ís in Bangladesh.
  205. Richard Thomas. Bahá'í Response to Racial Injustice and Pursuit of Racial Unity, The: Part 1 (1912-1996) (2021). The American Bahá’í community’s historical efforts to address racial injustice which has afflicted the United States since its founding.
  206. Barney Leith. Bahá'í Review: Should the 'red flag' law be repealed? (1995). 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.
  207. Moojan Momen. Bahá'í Sacred Texts (2019). The Baha’i Faith is a scriptural religion. Momen explains the Baha’i beliefs about sacred texts and prophets, the transmission and distribution of the scripture and its role in the community (archived copy, original offline).
  208. Seena Fazel and John Danesh. Bahá'í Scholarship: An examination using citation analysis (1995). Examines references of articles in major Bahá'í studies journals published during 1978-83 and 1988-93 to study trends in Bahá'í scholarship.
  209. Payam Pakravan. Bahá'í Social and Economic Development: Participating in the Unfoldment of World Civilisation (1999). [needs abstract]
  210. Bijan Ma'sumian and Adib Masumian. Baha'i Studies in Iran: A Preliminary Survey (2014). Overview of the cultivation and evolution of religious education in the Baha’i Faith in Iran in the 19th and 20th centuries.
  211. Todd Lawson. Bahá'í Tradition, The: The Return of Joseph and the Peaceable Imagination (2012). Overview of the status of violence in the Bahá'í tradition, and the historical/social conditions in which these doctrines were articulated.
  212. Sateh Bayat and Vafa Bayat. Bahá'í Understanding of Reincarnation in Relation to the World's Faiths, A (2005). Concepts of reincarnation in Hinduism, Buddhism, Judaism, Christianity, and Islam; the Bahá'í religion's rejection of the idea of reincarnation; its model of a spiritual progress which continues after death.
  213. Christopher Buck. Bahá'í Universalism and Native Prophets (2002). 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.
  214. Colin Dibdin. Bahá'í View of the Bible, A (1996). 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.
  215. Peter Calkins and Benoit Girard. Bahá'í Village Granary, The: Spiritual Underpinnings and Applications to North America (1998). 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.
  216. James J. Keene. Bahá'í World Faith: Redefinition of Religion (1967). Bahá'ís consistently differ from Jews and Christians in the structure of their religious behavior and its relation to personality. Only the Bahá'ís evidenced a "fully balanced" religious activity.
  217. Jena Khadem Khodadad. Bahá'í Worldview on Unity of Religions: Progressive Revelation, The: Principles and Insights from the History of Science (2009). Examination of the Bahá’í belief in the unity of religions and the doctrine of "progressive revelation" through the lens of Thomas Kuhn's concept of scientific revolutions.
  218. Ian Kluge. Bahá'í Writings and Kant's "Perpetual Peace", The (2012). Kant's Perpetual Peace: A Philosophical Sketch (1795) outlined practical steps necessary to end war through the establishment of a "league of peace" and a union of nations. This essay traces similarities between Kant's and Bahá'í proposals.
  219. Ian Kluge. Bahá'í Writings and the Buddhist Doctrine of Emptiness, The: An Initial Survey (2019). Agreements and convergence of the Buddhist concept of sunyata with the Bahá'í Writings.
  220. Ian Kluge. Bahá'í Writings, The: A Meta-ethical Excursion (2014). Philosophical examination of the Writings' ethical teachings, how they relate to the major ethical systems proposed in the past, and how they deal with some of the difficulties inherent in past systems.
  221. Sharon Kennedy and Andrew Kennedy. Bahá'í Youth and Sexuality: A Personal/Professional View (1988). The role of Bahá’í youth with respect to prevailing attitudes towards sexuality found in Western society, emphasizing the process of spiritual growth and the principle of chastity; a number of practical suggestions are made.
  222. Francis Beckwith. Bahá'í-Christian Dialogue: Some Key Issues Considered (1989). An antagonistic and polemical overview of the Bahá'í Faith by a Christian.
  223. Lerone Bennett Jr.. Bahá'í: A Way of Life for Millions (1965). Article reprinted from 1965 Ebony Magazine article and made into pamphlet for mass distribution.
  224. Moojan Momen. Baha'is and the Constitutional Revolution, The: The Case of Sari, Mazandaran, 1906-1913 (2008). Accounts of the Constitutional Revolution in Iran have tended to ignore the role of the Baha’is. They educated people about the reforms envisaged and about the modern world, for which they were persecuted.
  225. Firuz Kazemzadeh. Bahá'ís in Iran, The: Twenty Years of Repression (2000). Overview of the modern persecution of Bahá'ís in Iran.
  226. Ankita Sanyal. Baha'is in Post-revolution Iran: Perspectives of the Ulema (2019). Historical background of the ulema/monarchy equation; the Ayatollahs’ take on the Baha’is after 1979, and dissident views of the Bahá'ís.
  227. Deborah Clark. Bahá'ís of Baltimore, 1898-1990, The (1992). The story of the Bahá'ís in the Baltimore area, who also hosted Abdul-Baha during his travels in America.
  228. Bayram Balci and Azer Jafarov. Christian Nils Larson, trans. Bahá'ís of the Caucasus, The (2007). Three short articles: "Who are the Baha’is of the Caucasus?," "From Russian Tolerance to Soviet Repression," and "An Independent Azerbaijan."
  229. Robert Stockman. Bahá'ís of the United States, The (2006). Overview of the history and teachings of the Bahá'í Faith, with reflections on it as a "New Religious Movement." Two versions of an article, one draft (undated) and one published.
  230. Lady Sarah Louisa Blomfield. Bahá'ís, The (1928). A "comprehensive account of the inspiration and ideals upon which Baha’ism is built up" — overview of the history and teachings of the Bahá'í Faith.
  231. Alban G. Widgery. Bahá'ísm (1936). Chapter-length overview of Bahá'í theology.
  232. Albert Ross Vail. Bahá'ísm: A Study of a Contemporary Movement (1914). Scholarly analysis of the influence of the Bahá'í Faith and the psychology of its followers.
  233. Samuel Graham Wilson. Bahá'ísm: An Anti-Christian System (1915). A Christian missionary's perspective on the Bahá'í Faith's claim to supersede Christianity.
  234. Denis MacEoin. Bahá'ísm: Some Uncertainties about its Role as a Globalizing Religion (2005). On Bahá'í self-understanding as the religion to unite all faiths in the culmination of globalisation, vs. the challenges which secular values present to a religion that, rooted in Islamic thinking, aims to fuse the spheres of religion and society.
  235. Juan Cole. Bahá'u'lláh and Liberation Theology (1997). 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.
  236. Joshua Hall. Bahá'u'lláh and the God of Avicenna (2022). Comparison of the teachings of Bahá’u’lláh on the nature of God with the philosophy of Avicenna; this helps one understand the philosophical content and significance, and rational rigor, of Bahá’u’lláh’s own statements on God’s existence and creative act.
  237. Juan Cole. Bahá'u'lláh and the Naqshbandi Sufis in Iraq, 1854-1856 (1984). The interplay of Bábí themes of messianism and the Sufi mystical emphasis on internal spirituality; analysis of an early poem by Bahá'u'lláh which hints that by the 1850s he began to see his mission of reform to carry out in the Bábí community.
  238. Christopher Buck. Baha'u'llah as 'World Reformer' (1991). 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.
  239. Khazeh Fananapazir. Bahá'u'lláh as fulfilment of the theophanic promise in the Sermons of Imam 'Alí ibn Abí Ṭálib: Translation of al Tutunjiyya, Iftikhár and Ma'rifat bin-Nurániyyat (2007). Translations of Tutunjiyya "Sermon of the Gulf," Iftikhár "Sermon of Iftikhár," and Ma'rifat bin-Nurániyyat "Sermon of Ma'rifat bin-Nurániyyat."
  240. Christopher Buck. Baha'u'llah as Zoroastrian saviour (1998). Examines the Bahá'í view of Zoroastrianism to understand tensions between scholarship and "messiahship" and topics such as proof texts and prophecy.
  241. Wolfgang A. Klebel. Bahá'u'lláh's (2008). Examines the question: What philosophical viewpoints are necessary to understand what Bahá’u’lláh calls "Thy transcendent unity," i.e., the concept of unity and oneness, which are ubiquitous in the Bahá’í Writings?
  242. John S. Hatcher and Amrollah Hemmat et al. Bahá'u'lláh's "Ode of the Dove": A Provisional Translation (2019). A lengthy dialogue between Bahá'u'lláh (as persona/narrator) and the Huriyyih — the Maid of Heaven (a personification of “the Most Great Spirit”).
  243. Daniel Azim Pschaida. Bahá'u'lláh's 'Long Healing Prayer' ("Lawḥ-i-Anta'l-Káfí") in Light of a Metaphysics of Unity (2022). On the originality and deep coherence of this prayer as expressed by its rhyme, alliterations, and structures organized around the number 19; the prayer is an invitation to meditate on God’s names, and see reality in a metaphysics of wholeness and unity.
  244. Christopher Buck and Youli A. Ioannesyan. Bahá'u'lláh's Bishárát (Glad-Tidings): A Proclamation to Scholars and Statesmen (2010). Historical and textual study of the one of the major writings of Bahá'u'lláh, and new theories as to its provenance and purpose; it may have been revealed for E. G. Browne. Includes Persian translation (following the English section).
  245. Ismael Velasco. Baha'u'llah's First Tablet to Napoleon III: A Research Note (2003). Comparison of Shoghi Effendi's English translation and Ismael Velasco's English translation of Dreyfus French version.
  246. Gloria Yazdani. Bahá'u'lláh's Four Tablets to Maryam (2007). Translations of Lawh-i-Maryam "Tablet for Cousin Maryam," Maryama Isiy-i-Jan "Tablet for Maryam on Sorrow and Love," Hurufat-i-‘Ali’in "Exalted Letters," and Ziyárat-Námih-i-Maryam "Tablet of Visitation for Maryam."
  247. Ross Woodman. Bahá'u'lláh's Influence on the New York School of Painting: The "Unapprehended Inspiration" of Newman and Rothko (1991). 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.”
  248. Bahá'u'lláh. Mehran Ghassempour, trans. Bahá'u'lláh's Lawh-i Haqqu'n-Nas: Tablet of the Right of the People, Provisional Translation (2007). A tablet on the metaphorical character of this world.
  249. JoAnn M. Borovicka. Bahá'u'lláh's Life and Mission: "This is the One Who Hath Glorified the Son" (2018). Ways in which Bahá’u’lláh glorifies Jesus Christ and His Cause: He quotes, explains, and defends Christian scripture; supplements Christ’s teachings for the needs of a fast-evolving society; and speaks of Christ as an existing spiritual reality.
  250. Christopher Buck and Adib Masumian. Baha'u'llah's Paradise of Justice: Commentary and Translation (2014). The tablet Riḍvānu’l-‘Adl, "Paradise of Justice," shows how the concept of justice — which encompasses both faith and action — is the essence of the Baha’i concept of salvation, both individual and societal.
  251. Julio Savi. Bahá'u'lláh's Persian Poems Written before 1863 (2012). Overview of the mystical early writings of Bahá'u'lláh, 1852-1863. Includes extensive bibliography, and a brief summary of each of the major works from this period.
  252. Moojan Momen. Baha'u'llah's Prophetology: Archetypal patterns in the lives of the founders of the world religions (1995). Explores the theory that the lives of the prophet-founders of the world religions have in some ways re-capitulated each other.
  253. Bijan Ma'sumian. Baha'u'llah's Seclusion in Kurdistan (1993). Reconstruction of parts of this mostly undocumented period in Bahá'u'lláh's life.
  254. Andrew R. Hatala. Bahá'u'lláh's Seven Valleys and Developmental Psychology: Toward a Conception of Spiritual Development (2011). Through the lens of the Seven Valleys, this paper creates a dialogue between theories of developmental psychology and Bahá’í philosophical perspectives, explores the evolution of the "self," and examines spiritual striving in human phylogeny and ontogeny.
  255. John S. Hatcher and Amrollah Hemmat et al. Bahá'u'lláh's Symbolic Use of the Veiled Ḥúríyyih (2019). Analyzing some of the meanings behind the appearance of the Veiled Maiden, as alluded to by Bahá'u'lláh in His letters.
  256. Udo Schaefer. Baha'u'llah's Unity Paradigm: A Contribution to Interfaith Dialogue on a Global Ethic? (1996). The mystic unity of religions and the concept of progressive revelation.
  257. Shoghi Effendi. Bahai Movement, The: A paper read by Shoghi Effendi at Oxford (1923). Text of an address given to the Oxford University Asiatic Society, February 1921, before the passing of 'Abdu'l-Bahá and before Shoghi Effendi was appointed the "Guardian."
  258. Leyla Melikova. Bahaism and Ecumenism in the Context of Recent Sociocultural Trends (2008). Some of the current sociocultural specifics of two religious phenomena — the Bahá'í Faith and ecumenism — and their place in the republic’s public and religious life.
  259. Leyla Melikova. Bahaism in Azerbaijan (2007). History of the Bahá'í Faith in northern Azerbaijan, and the Faith's present and future in the context of the relations between the state and society in Azerbaijan.
  260. Will C. van den Hoonaard. Bahá'í Community of Canada, The (1997).
  261. Moojan Momen. Bahá'í Consultation and the Transformation of Society (2014). Overview of consultation in the Bahá'í Faith, from its introduction in the Aqdas and first implementation in Iran in the 1870s, and ways in which successive Bahá'í leaders promoted it in the community and for transformation of society.
  262. Rhett Diessner. Bahá'í Faith and Peace Psychology, The: The Potential for Science and Religion to Collaborate (1994). 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.
  263. Seena Fazel. Bahá'í Faith Seen through the Eyes of Major Encyclopedias, The (1992). 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).
  264. Mikhail Sergeev. Bahá'í Teachings and the Principle of Separation between Religion and State (2012). Historical background of the concept of separation of church and state, some contemporary views within and without the Bahá'í community, and the nature of secular democracy.
  265. Roland Faber. Bahá'u'lláh and the Luminous Mind: Bahá'í Gloss on a Buddhist Puzzle (2017). Non-duality is of central importance to Buddhist thought and experience; on monism and non-dualism as reflected in Asian religious expressions, including Hinduism's Advaita Vedanta.
  266. Udo Schaefer. Balance hath been Appointed, The: Some Thoughts on the Publication of the Kitab-i-Aqdas (1993). Significances of the Aqdas and the possible impact of its publication (1992) upon its Western audience.
  267. Youli A. Ioannesyan. Baron Rosen's Archive Collection of Bábí and Bahá'í Materials (2007). Baron V. R. Rosen's unpublished materials relating to Bábí and Bahá'í studies, including his correspondence with A. G. Tumanski and E. G. Browne, and official reports of Russian diplomats.
  268. Siyamak Zabihi-Moghaddam. Bábí-State Conflict at Shaykh Tabarsí, The (2004). 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.
  269. E. G. Browne. Bábís of Persia, The: I. Sketch of Their History, and Personal Experiences amongst Them (1889). Results of Browne's investigations into the doctrines, history, and circumstances of this "most remarkable" religious phenomenon, and outline of things yet to be studied.
  270. E. G. Browne. Bábís of Persia, The: II. Their Literature and Doctrines (1889). Overview of Bábí literature and doctrine.
  271. Rhett Diessner. Beauty of the Human Psyche, The: The Patterns of the Virtues (2016). Insights from science and the Bahá'í Writings combine to show how the human soul is a shining of divine attributes reflected into our mind, where they manifest as virtuous thoughts and spiritual emotions.
  272. Arash Abizadeh. Because Baha'u'llah said so: Dealing with a non-starter in moral reasoning (1995). Discusses a popular but misleading versus more philosophically responsible approaches to revelation.
  273. Todd Smith. Becoming Attuned to Reality: Presuppositions and the Power of Learning in Action (2024). The learning mode of action, reflection, consultation, and study encourages investigators to attend to six "interplays" which work together to facilitate collaborative readings of reality in the search for truth.
  274. Elena Mustakova. Becoming Hospitable and Uplifting Holding Environments for Humanity's Griefs: Depression and the Bahá'í Community (2017). What depression and anxiety-related conditions can teach us about creating healing spiritual communities; the Bahá'í message can help encourage us toward healing and uplifting communities, to embrace humanity’s griefs and point the way forward.
  275. Zaid Lundberg. Bedrock of Bahá'í Belief, The: The Doctrine of Progressive Revelation (2000). The importance of doctrine and systematic theology in understanding the Baha' Faith, and the process of "doctrinalization" in Bahá'í history.
  276. Paul Hanley. Begin with the Village: The Bahá'í Approach to Rural Development (2019). About the focus on rural areas, the role of farmers and villages in achieving sustainable development, establishing community institutions, social action and public discourse.
  277. Vahid Brown. Beginning That Hath No Beginning, The: Bahá'í Cosmogony (2002). The dimensions of myth in the Bahá'í Faith focussing on the religion's narratives of creation, religious history, and Administrative Order.
  278. Juan Cole. Behold the Man: Baha'u'llah on the Life of Jesus (1997). 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.
  279. Michael F. Kalinowski and Daniel C. Jordan. Being and Becoming: The ANISA Theory of Development (1973). To provide children with experience and knowledge, enabling them to direct their own spiritual evolution, we need a theory explaining the nature of "becoming" and development. ANISA is a blueprint for a comprehensive educational system.
  280. Billy D. Todd. Benevolence of Chaos and Uncertainty, The (2002). [needs abstract]
  281. Moojan Momen. Between Karbalá' and Tabríz: Contested Martyrdom Narratives (2014). On two models of martyrdom in the time after the Islamic Revolution in Iran, that of the ruling elite and that of the Bahá'is. The Bahá'í narrative is closer to the traditional Shiite, whereas modern Shiism is designed to foster the revolutionary spirit.
  282. Chelsea Horton. Beyond Red Power: The Alternative Activism of Dorothy Maquabeak Francis (2004). 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.
  283. Christopher Buck. Beyond the "Seal of the Prophets": Bahá'u'lláh's Book of Certitude (2007). The Bábí background of the Iqán, the nature of interpretation and exegesis, and the place of Muhammad.
  284. Vargha Taefi. Beyond Welfare: A Preliminary Bahá'í Normative Framework for Economic Rights and Responsibilities (2022). The conceptual underpinnings of a Bahá’í approach to economic growth and disparity, mapped onto an applied framework of economic rights and responsibilities, give rise to economic justice and individual and institutional rights and responsibilities.
  285. JoAnn M. Borovicka. Biblical References in Tablets of the Divine Plan (2017). Knowledge of the Bible is now at an all-time low; a study of the contexts of four biblical references found in Tablets of the Divine Plan, to demonstrate the value that biblical literacy brings to the study and implementation of these Tablets.
  286. Sasha Dehghani. Birth of a Monotheistic Religion in Modernity, The: On Jihad and Martyrdom in the Baha'i Faith (2014). The Bahá'í Faith responds to major questions of modernity such as the claims of science, world peace, and women's rights. Elements of continuity between early Christianity and mystical Islam can be found in the abolishment of military jihad.
  287. Nader Saiedi. Birth of the Human Being, The: Beyond Religious Traditionalism and Materialist Modernity (2011). We have arrived at a turning point in human evolution: the moment of the birth of the human being. This paper examines the development of this idea in the Writings of the Báb, Bahá’u’lláh, and ‘Abdu’l-Bahá, and its opposite concept, dehumanization.
  288. Moojan Momen. Blasphemy against the Holy Spirit: Chapter 31 of Some Answered Questions (2009). An examination of covenant-breaking in the Bahá’í Faith in terms of the Biblical reference to blasphemy against the Holy Spirit.
  289. Anjam Khursheed. Body, Mind, Soul and Spirit (1998). 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.
  290. Bani Dugal. Bonds that Sustain: Bahá'í Community-Building Efforts Through the Lens of Disaster Response (2019). On disaster response in the Bahá'í community, systems of human resource development, community-building capacity, coordination, communication, collective action, and spiritual needs.
  291. William Ridgers. Book of Revelation Revealed in Glory, The: A Summary of Glorious Revelation (2000). Bahá'í interpretation of St. John's Book of Revelation.
  292. Heidi A. Campbell and Drake Fulton. Bounded Religious Communities' Management of the Challenge of New Media: Bahá'í Negotiation with the Internet (2012). An outsiders' perspective of the Bahá'í approach to fluid, open networks in the face of its bounded social structure and its system of hierarchical gatekeepers. Includes overview of the Bahá'í Internet Agency.
  293. Ethel J. Rosenberg. Brief Account of the Bahá'í Movement, A (1911). An early overview of the Bahá'í Faith and its teachings, with compilation of quotations, published as a 28-page booklet.
  294. Keven Brown. Brief Discussion of the Primal Will in the Bahá'í Writings (1990). Neoplatonic concepts in Bahá'í metaphysics.
  295. Chichi Layor. Bringing Rights Home: Human Rights and the Institution of the Family (2001). 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.
  296. Phyllis Ghim-Lian Chew. Brothers and Sisters: Buddhism in the Family of Chinese Religion (2000). 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.
  297. Nasser Mohajer. Ahang Rabbani, trans. Brutal Slashing to Death of Dr Berjis, The (2011). English translation of an article in Persian about persecutions during the Pahlavi regime, and the death of a Bahá'í doctor in 1950.
  298. Donald R. Witzel. Carmelo Perez Toledo, trans. Buda: Profeta de Dios (1957). Una de las primeras contribuciones bahá'ís al estudio del Budismo.
  299. Daniel Conner. Buddhism and the Bahá'í Faith (1971). Brief summary of the history and thought of Buddhism; commonalities with Western concepts; different emphases placed on ethics vs. metaphysics; aspects of social control.
  300. Ian Kluge. Pierre Spierckel, trans. Buddhism and the Bahá'í Writings: An Ontological Rapprochement (2007). The Bahá'í Faith and Buddhism are two different and apparently incompatible religions, but they share fundamental ontological principles. Thus, their analyses of reality and what it means 'to be' are largely compatible.
  301. Robin M. Chandler. Building Creative Communities: Approaching the arts as social & economic development through professionalizing, training, and networking internationally (2000). 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.
  302. Chelsea Horton. Building Intercultural Community: Insights from Indigenous Bahá'í History (2016). Bridging Bahá'í communities with Indigenous populations in Canada and the United States was not easy, and was especially fraught for native believers, who also confronted tensions of intercultural understanding and sometimes outright racism.
  303. Nozomu Sonda. Bushido (Chivalry) and the Traditional Japanese Moral Education (2007). Japanese virtues explained by Nitobe in 1900 in comparison with the Bahá'í perspective on moral education.
  304. Syed Shakeel Ahmed. Bushires' British Residency Records (1837-50): The Appearance of Babism in Persia (1995). Records from Mirza 'Ali Akbar, a British agent in Shiraz, from 1837, 1839, and 1850, with possible early mentions of the Báb.
  305. Necati Alkan. "By the Fig and the Olive": `Abdu'l-Bahá's Commentary in Ottoman Turkish on the Qur'ánic Sura 95 (2001). A translation and discussion of an Ottoman-Turkish Tablet by `Abdu'l-Bahá: his commentary on the Quaranic Sura of the Fig (#95). 
  306. Ian Kluge. Call into Being: Introduction to a Bahá'í Existentialism (2003). An existential approach to the Writings and their Aristotelian substratum provides a bridge between an abstract understanding and the actual exigencies of daily life.
  307. Julie Badiee and Heshmatollah Badiee. Calligraphy of Mishkin-Qalam, The (1991). 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.
  308. Lynn Echevarria-Howe. Canadian Bahá'ís 1938-2000, The: Construction of Oneness in Personal and Collective Identity (2005). On how globalization includes greater consciousness of the whole world, and a sociological perspective on how this consciousness has been nurtured within the Canadian Bahá'í community.
  309. E. G. Browne. Catalogue and Description of 27 Bábí Manuscripts (1892). Categorization, descriptions, and excerpts of 27 manuscripts by the Bab, Bahá'u'lláh, Abdu'l-Bahá, and Subh-i-Azal.
  310. E. G. Browne. Catalogue and Description of 27 Bábí Manuscripts 2 (Continued from Page 499) (1892). Categorization, descriptions, and excerpts of 27 manuscripts by the Bab, Bahá'u'lláh, Abdu'l-Bahá, and Subh-i-Azal.
  311. Stephen Lambden. Catastrophe, Armageddon and Millennium: Some aspects of the Bábí-Bahá'í exegesis of apocalyptic symbolism (1999). Preliminary consideration of selected Bábí-Bahá'í doctrines expository of apocalyptic symbolism associated with major Abrahamic religious prophecies.
  312. Farshid Kazemi. Celestial Fire: Bahá'u'lláh as the Messianic Theophany of the Divine Fire in Zoroastrianism (2013). Heat is used as a symbol of the dynamic nature of motion and existence, and in a tablet to the Zoroastrians, Bahá'u'lláh says that fire is a symbol of the Primal Will personified in the Manifestations. This paper explores such symbolism in the Gathas.
  313. Derik Smith. Centering the "Pupil of the Eye": Blackness, Modernity, and the Revelation of Bahá'u'lláh (2019). The "pupil of the eye" metaphor is a deeply consequential, distinguishing feature of the transformative social and spiritual system laid out in Bahá’u’lláh's Revelation.
  314. Moojan Momen. Central Figures of the Baha'i Faith (2019). Momen explores the life of the founder of the Baha’i Faith, as well as the lives of his forerunner and successor. He delves into the key events concerning their beliefs and teachings and reflects on their legacy (archived copy, original offline).
  315. Yin Hong Shuen. Challenge of Change for the Chinese in Southeast Asia, The (2000). 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.
  316. Vernon Elvin Johnson. Challenge of the Bahá'í Faith: A Non-Bahá'í Assessment of Reasons for Studying the Bahá'í Religion (1976). Though small and young, the Bahá’í Faith is a subject of central importance not only for the student of the history of religions but for anyone interested in world problems and proposals for their solution.
  317. Augusto Lopez-Carlos. Challenges of Sustainable Development (2012). Economic growth contributes to global prosperity, but it may conflict with environmental constraints. The interactions among conservation, technology, international cooperation, and human values can prevent future crises and assist collective evolution.
  318. Udo Schaefer. Challenges to Bahá'í Studies (1992). Discussion of the intellectual presentation of the Bahá'í Faith, and of the related topics of review, apologetics, and contemporary political contexts.
  319. Michael Stausberg and Denis MacEoin et al. Challenging Apostasy: Responses to Moojan Momen's 'Marginality and Apostasy in the Bahá'í Community' (2008). Six letters to the editor published in the issue following Momen's article.
  320. Moojan Momen. Changing Reality: The Bahá'í Community and the Creation of a New Reality (2005). The Bahá’í teachings criticize the socially created realities of warfare, environmental destruction, and the subordination of women, lower social classes and ethnic minorities, instead promoting a vision of global solidarity and individual worth.
  321. Yeo Yew Hock. Chinese Family Religion and World Religion (1997). 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.
  322. Kow Mei Kao. Chinese Religions: Evolution, Compatibility and Adaptability - A Historical Perspective (2000). 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.
  323. Baharieh Rouhani Ma'ani. Choice of the West for Abdu'l-Bahá's Epoch-Making Trip, The (2012). Reasons for Abdu'l-Bahá choosing Western nations for the climax of his ministry, and results he achieved in Europe and the United States.
  324. Nosratollah Rassekh. Christianity, A.D. 138 (1980). Detailed description of what life might have been like for a Roman or a Christian in the year 138, covering both history, politics, and daily life; the often-secret growth of early Christianity in the context of the Roman Empire.
  325. Aqa Abdu'l-Ahad Zanjani. E.G. Browne, trans. Chronicle of `Abdu'l-Ahad Zanjani: Personal Reminiscences of the Insurrection at Zanjan (1897). Translation of an account of the Babi struggle at Zanjan in 1850, as recollected by an aged eyewitness who had been a child at the time; an important source for early Babi history.
  326. Amin E. Egea. Chronicles of a Birth: Early References to the Bábí and Bahá'í Religions in Spain, part 1 (1850-1853) (2004). 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.
  327. Amin E. Egea. Chronicles of a Birth: Early References to the Bábí and Bahá'í Religions in Spain, part 2 (1854-1876) (2006). 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. 2.
  328. Amin E. Egea. Chronicles of a Birth: Early References to the Bábí and Bahá'í Religions in Spain, part 3 (1873-1895) (2010). 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. 3.
  329. Peter Terry. Chronological Issues in the Lawh-i-Hikmat of Bahá'u'lláh, Some (2000). 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?
  330. Roshan Danesh. Church and State in the Bahá'í Faith: An Epistemic Approach (2008). On the public role of Bahá'í institutions; review of current secondary literature; temporal legitimacy vs. divine sovereignty; interaction of religion and politics; maturation and unity; an open vision of church and state.
  331. Bruce Whitmore. City of Love, The: Ishqábád and the Institution of the Mashriqu'l-Adhkár (1975). History of the building of the temple in Turkmenistan, north of the Iranian province of Khurasan.
  332. Philip Selznick. Civility and Piety as Foundations of Community (2004). Text of a talk by a sociologist on moral commitments we make in life, democratic principles, the nature of "community," and articles of faith.
  333. Julie Cruikshank. Claiming legitimacy: Prophecy narratives from northern aboriginal women (1994). 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.
  334. Moshe Sharon. Clouds and the Hiding God: Observations on some Terms in the Early Writing of Bahá'u'lláh (2012). Metaphorical usage of clouds and rain in the mystical Tablets Rashh-i-Amá, Lawh Kullu't-Ta'ám, and Qasídiyyih-Varqá'iyyih.
  335. Rhett Diessner. Cognitive-Developmental Psychology and the Baha'i Faith: Meaningful Connections (1995). 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.
  336. Todd Lawson. Coherent Chaos and Chaotic Cosmos: The Qur'ān and the Symmetry of Truth (2010). While at first glance the Qur'an appears to be chaotic in form and structure, on closer examination it reveals an interconnected logic of content, performance, imagery, grammar, and poetics. Article does not mention the Bahá'í Faith.
  337. Naseem Kourosh. Cold Winter in North Africa, A: The Case of the Bahá'ís in Egypt (2012). Contemporary history of the Egyptian government's refusal to issue identification cards to Bahá'ís.
  338. Sovaida Ma'ani Ewing. Collective Security: An Indispensable Requisite for a Lasting Peace (2013). The global community must come to collaborative agreements regarding policing, the military, nuclear weapons, and an international court. The Bahá'í Faith can offer much guidance for this process.
  339. Moojan Momen. Commentary on a Passage in the Epistle to the Son of the Wolf (2013). Short biography of the Son of the Wolf, Aqa Najafi; summary of persecutions from 1874-1903; and the Epistle's references to Qayyumu’l-Asma and the Muslim dawn prayer for Ramadan.
  340. Mohsen Enayat. Commentary on the Azhar's Statement regarding Bahá'ís and Bahá'ísm (1992). Response to an official 1986 pronouncement on the Faith by this prominent Egyptian university.
  341. Abdu'l-Bahá. Moojan Momen, trans. Commentary on the Islamic Tradition (1985). 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.
  342. Sen McGlinn. Commentary: Some Interpretive Principles in the Bahá'í Writings (1997). Criteria which may be used to determine which of Shoghi Effendi writings are "interpretations", and thus permanently binding, and which are not.
  343. Albert Cheung. Common Teachings from Chinese Culture and the Bahá'í Faith: From Material Civilization to Spiritual Civilization (2000). An examination of the similarities in belief between the Bahá'í Faith and traditional Chinese culture.
  344. Chuck Egerton. CommonVisions: Photography and Conflict Transformation (2015). How an arts-based photography project, built on the concept of the oneness of humanity, was used to overcome racism using the universal language of photography and a medical model to bring unity and resolve conflict.
  345. Roger Coe. Communication: The Key to Expansion (1986). The use of technology by and its impact upon Bahá'í scholarship. Available also as audiobook.
  346. Caitlyn Bolton. Community Agency and Islamic Education in Contemporary Zanzibar (2020). Western political philosophy is primarily concerned with the dynamics of rights and responsibilities between the individual and the institutions; the concept of community is overlooked in such theories, and is even antithetical to the modern nation-state.
  347. Moojan Momen. Comparison between the Commentary and Interpretation of an Islamic Tradition by 'Abdu'l-Bahá and Ayatu'llah Khomeini, A (2017). On different interpretations of the hadith regarding taqlíd, "to follow (legal interpretations)," as given by Shi`i clerics like Ayatu’llah Khomeini vs. the interpretation of ‘Abdu’l-Bahá.
  348. Kiser Barnes. Competing for the Oneness Of Mankind: The Influence of the Bahá'í Faith on the Olympic Games (2001). [needs abstract]
  349. Nader Saiedi. Concealment and Revelation in Bahá'u'lláh's Book of the River (1999). 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.
  350. Wendi Momen. Concept of 'Faithfulness' in the Bahá'í Texts in English Translation, The (2016). On faithfulness (being faithful as an individual; God being faithful to His people; believers being faithful to the Covenant; Bahá’u’lláh calling for fidelity to the new Manifestation) and behavior expected of the followers.
  351. Mehrdad K. Meshgin. Concept of Divine Law, The (1996). 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.
  352. Johanna Pink. Concept of Freedom of Belief and Its Boundaries in Egypt, The: The Jehovah's Witnesses and the Baha'i Faith between Established Religions and an Authoritarian State (2005). On how the Egyptian courts have dealt with the two most important non-Islamic faiths in Egypt, both of which have been officially dissolved and face strong opposition.
  353. Juan Cole. Concept of Manifestation in the Bahá'í Writings, The (1982). Lengthy overview of Bahá'í theology and prophetology and their Islamic roots.
  354. Jean-Marc Lepain. Concept of Nature in Baha'i Philosophy, The (2014). Philosophies of nature and of science; holistic approach to reality; subjectivity; the theory of intelligibility; metaphysics; nature as the will of God; continuity and discontinuity in nature; origin of the universe; emanation and manifestation.
  355. Gary Selchert. Concept of Sacred Justice in Hebrew Eschatology (2000). 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.
  356. William S. Hatcher. Concept of Spirituality, The (1986). Widely-read ABS monograph, re-published in the Bahá'í World. Includes chapters "The Nature of Man," "Process of Spiritual Growth," and "Collective Dimension of Spirituality."
  357. Youli A. Ioannesyan. Concept of the "Perfect Man" (Pole) in Sufism and the Bahá'í Notion of the Manifestation of God, The (2001). 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.
  358. Amrollah Hemmat. Concept of the Manifestation of God in Chinese Symbolism: An Inter-civilizational Hermeneutic Study (2016). Seemingly incompatible symbols can point to a common underlying meaning, connecting worldviews and perspectives often considered incommensurable. There are elements of the Chinese tradition that resonate deeply with the Bahá’í concept of Manifestation.
  359. Steven Gonzales. Conflict Resolution Movement, The (1999). 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.
  360. Shingo Ishikawa and Patrick Ravines. Conservation and Restoration of Calligraphy by Mishkín Qalam, The (2004). 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.
  361. R. Jackson Armstrong-Ingram. Considerations in Setting Sacred Text to Music for the Mashriqu'l-Adhkar (1996). 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.
  362. Sen McGlinn. Considerations Relating to the Inheritance Laws of the Kitab-i-Aqdas, Some (1995). 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.
  363. Said Amir Arjomand. Consolation of Theology, The: Absence of the Imam and Transition from Chiliasm to Law in Shi'ism (1996). 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.
  364. Moojan Momen. Conspiracies and Forgeries: The Attack upon the Bahá'í Community in Iran (2004). 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.
  365. Salim A. Nakhjavani. Constitutional Coherence and the Legal Status of the Bahá'í Community of Iran (2016). Constitutional coherence as a process norm; unfulfilled constitutional promises; aspects of the Iranian constitution and the lived experience of the Bahá'í community.
  366. Moojan Momen. Constitutional Movement and the Bahá'ís of Iran, The: The Creation of an 'Enemy Within' (2012). Bahá'ís had a complex relationship with the Constitutionalist Movement, sometimes supporting it and sometimes abstaining from involvement, but the impact of the Bahá'ís on the reformers and on the Revolution has been underestimated.
  367. Christopher Buck. Constitutionality of Teaching Islam, The: The University of North Carolina Qur'an Controversy (2012). Legal commentary on the lawsuit Yacovelli v. Moeser, filed in 2002 against UNC Chapel Hill over its academic orientation program requiring freshmen to read selected passages from the Qur’an. Includes review of Sell's Approaching the Qur'an.
  368. Michael Karlberg. Constructive Imaginary, The (2020). In a 2007 letter on the closing of the BIHE, the Universal House of Justice introduced the concept of "constructive resilience"; on the relationship of this to other concepts in discourses on social change, and its relevance to the exigencies of the age.
  369. Firaydoun Javaheri. Constructive Resilience (2018). How the perseverance of the Bahá'ís in Iran has resulted in the generality of the Iranian people beginning to admire and, in some cases, arising to assist the Bahá'ís.
  370. Michael Karlberg. Constructive Resilience: The Bahá'í Response to Oppression (2010). Example of the non-adversarial approach of the Bahá'ís in Iran toward social change, their collective response to oppression, and heuristic insights into the dynamics of peace.
  371. Graham Hassall. Contemporary Governance and Conflict Resolution: A Bahá'í Reading (1999). 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.
  372. Julio Savi. Continuing Contest between Exclusivism and Pluralism, The: Thoughts on the 2002 Day of Prayer for Peace (2002). Origins and purpose of the Catholic "Day of Prayer in Assisi," and interfaith dialogue.
  373. Susan Maneck. Conversion of Religious Minorities to the Bahá'í Faith in Iran: Some Preliminary Observations (1990). Conversion patterns of Zoroastrians and Jews in the period 1877-1921.
  374. Ahang Rabbani. Conversion of the Great-Uncle of the Báb, The (1999). The history of Hájí Mírzá Sayyid Muhammad (1798-1876), maternal uncle of the Bab.
  375. Susan Berry Brill de Ramirez. Conversive Relationality in Bahá'í Scholarship: Centering the Sacred and Decentering the Self (1995). 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.
  376. Susan Berry Brill de Ramirez. Conversive Turn in Bahá'í Scripture, The: An Intersubjective Communications Model for Bridging Global Diversity (2007). Communications which manifest equality of participants bring diverse persons and elements of the world together. Bahá'í consultation exemplifies the capacity of language to transform the world through the unifying power of interpersonal connections.
  377. Marcello Palazzi and George Starcher. Corporate Social Responsibility and Business Success (1998). How social responsibility can contribute to competitiveness and success.
  378. Todd Lawson. Cosmopolitan World of the Quran and Late Antique Humanism, The (2021). On the Qur'an's use of the themes of epic and apocalypse to reveal its most cherished sacred truths: the Oneness of God, the Oneness of Religion, and the Oneness of Humanity. Contains no mention of the Bahá'í Faith.
  379. Foad Seddigh. Countenance of the Blessed Beauty in the Mirror of Mawlúd Tablets, The (2018). Review of four tablets in compilation from the Universal House of Justice about the commemoration of the anniversary of the birth of the Báb and Bahá’u’lláh, and guidance from 2015 intended to harmonize their lunar and solar dates.
  380. Australian Bahá'í Community. Creating an Inclusive Narrative (2020). Culmination of a series of nationwide round tables, conveying the vision of Australians to foster a socially cohesive society.
  381. Dawn Staudt. Creating Environments that Enhance Spirituality (2003). 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.
  382. Lasse Thoresen. Creation (2002). 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.
  383. Bonnie Wilder. Creative Act and the Spirit, The (1989). Essay on the connections between art and the Bahá'í teachings, from the perspective of personal artistic experience. (First 90% of article only, pages 17-34.)
  384. Karel Fontaine. Creative Inspiration: Symbolism and Seeing (2000). Examples of visual art which demonstrate the creative impulse at work, together with the symbolism inherent in the pieces.
  385. Udo Schaefer. Crime and Punishment: Bahá'í Perspectives for a Future Criminal Law (1996). 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.
  386. Todd Smith. Crisis and the Power of an Inclusive Historical Consciousness: Progressing from Delusional Habits to Dynamic Freedom (2020). On delusional ways of thinking: the habits of totalizing reality vs. fragmenting reality. These lead us to ideologize and dichotomize. Maturity needs inclusive historical consciousness and equal interplay between the individual and the collective.
  387. Denis MacEoin. Crisis in Babi and Bahá'í Studies, The: Part of a Wider Crisis in Academic Freedom? (1990). Response to Cole's review of MacEoin's "Hierarchy, Authority, and Eschatology in Early Bábí Thought" with comments on "outsider" scholarship versus faith-based approaches.
  388. Shahrzad Sabet. Crisis of Identity, The (2023). Exploring how the Bahá’í principle of the oneness of humanity can resolve the seemingly intractable tension between oneness and diversity.
  389. Said Amir Arjomand. Crisis of the Imamate and the Institution of Occultation in Twelver Shiism, The: A Sociohistorical Perspective (1996). 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.
  390. Julio Savi. Criteria of Knowledge, The: Beyond Inspiration (2014). On the epistemology of inspiration and intuition; 4 criteria of human knowledge: sense perception, intellect, scriptural tradition, and inspiration. Abdu'l-Bahá adds a fifth: the inmost heart.
  391. Anjam Khursheed. Crossing Religious Boundaries: Interfaith Challenges for the Future (1999). 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.
  392. Margaret Caton. Cultural Pluralism in the Bahá'í Community (1986). The idea of relative truth implies a situational approach to living. Bahá'í teachings encourage both diversity and harmonious co-existence.
  393. Moojan Momen. Cyprus Exiles, The (1991). History of Mirza Yahya's family and the four followers of Bahá'u'lláh exiled with them in Cyprus. Includes genealogies.
  394. Todd Lawson. Dangers of Reading, The: Inlibration Communion and Transference in the Qur'an Commentary of The Bab (1997). Tafsír (traditional Qur'an commentary) and the writings of the Bab.
  395. Anupam Premanand. Dashavatara and Progressive Revelation (2010). The phenomenon of Divine Revelation from the Hindu and Bahá'í points of view is studied in terms of religion as an eternal process.
  396. Khazeh Fananapazir. Day of God (Yawmu'llah) and the Days of God (Ayyamu'llah) (1997). Comparison of Biblical and Islamic antecedents of the symbol of the "Day of God."
  397. Boris Handal. De la Córdoba Mora a los Bahá'ís de Irán (2010). Contrast between the contemporary Iranian Bahá'í community and the treatment of religious minorities in Spain under the Moors.
  398. Roger Le Lievre. Death Penalty, The: Australian Legal Institutions vs the Bahá'í Faith? (1996). The Bahá'í teachings accept the application of the death penalty as a punishment for murder as an expression of retributive justice.
  399. Julio Savi. Declaration Dominus Iesus, The: A Brake on Ecumenism and Interfaith Dialogue? (2001). 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.
  400. Peter J. Khan. Dedication of the Bahá'í House of Worship in Sydney (2001). Reflections on the fortieth anniversary of the Bahá’í House of Worship in Sydney, highlighting its significance for the Australian Bahá’í community.
  401. Marco Oliveira. Dei Verbum: A Bahá'í Perspective on the Roman Catholic Dogmatic Constitution on Divine Revelation (2019). On some basic Christian Catholic beliefs on divine revelation, how the Bahá'í Faith views Christianity, and theological differences and similarities between the two.
  402. Jack McLean. Pierre Spierckel, trans. Deification of Jesus, The (1980). The apotheosis of Christ is a common factor to all branches of Christianity. This paper examines the historical development of this belief, from the writings of St. Paul, gnosticism, and the debates between Arius, Cyril, and Nestorius. Also in French.
  403. Michael Sabet. Democracy Built on Communicative Action, A: Bahá'í Political Practice as a Prefigurative Resource for Institutional Effectiveness, Accountability, and Inclusivity (2023). Habermas' mode for coordinating society grounded in deliberation; the critical role of prefigurative politics; the Bahá'í community demonstrates effective norms and practices;
  404. Arash Abizadeh. Democratic Elections without Campaigns? Normative Foundations of National Baha'i Elections (2005). Article on the philosophical foundations and core values of Baha’i elections, with particular attention to its relation to democratic theory.
  405. Abdu'l-Missagh Ghadirian. Depression: Biological, Psychosocial, and Spiritual Dimensions and Treatment (2015). Biological, psychosocial, and environmental factors contribute to the development of depression. If religious beliefs and spiritual values also play a role, what insights can the Bahá'í Faith offer?
  406. Patricia McIlvride. Depression, Stigma, and the Soul (2017). New recovery models, like interpersonal neurobiology, are challenging the medical model in the treatment of mental illness. By defining the mind as transcendent and both embodied and relational, new avenues of healing become possible.
  407. Kamran Ekbal. Der Messianismus des frühen 19. Jahrhunderts und die Entstehung der Baha'i Religion (1998). 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.
  408. Julio Savi. Destiny and Freedom in the Bahá'í Writings (2010). Bahá'í writings on human free will and fate: our lives are free, yet also regulated by the decrees of God. Freedom is best enjoyed through understanding God's will, our spiritual purpose (H.M. Balyuzi Memorial Lecture).
  409. Maija Pihlainen. Developing a Participatory Approach to Learning (1991). 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.
  410. Will C. van den Hoonaard. Development and Decline of an Early Bahá'í Community: Saint John, N.B., 1910-1925 (1992). 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.
  411. Hossain Danesh. Development and Dimensions of Love in Marriage (1983). As with all forms of love, love in marriage is developmental in nature. Its development is closely related to the process of maturation in the individual.
  412. Phillip Smith. Development and Influence of the Bahá'í Administrative Order in Great Britain, 1914-1950 (1992). 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.
  413. Julio Savi. Development of Humankind, The (2000). 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.
  414. Theo A. Cope. Dialogue Among Civilizations: Ancient and Future, Transitions and Potentials (2001). 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.
  415. Phyllis Ghim-Lian Chew. Dialogue between Yin-Yang Concepts and the Bahá'í Faith, The (2001). 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.
  416. dialogue magazine: image scans of all issues (1986). All six issues (in picture scans of each page) of an independent, short-lived journal containing scholarly discussion, news, interviews, and poetry.
  417. Kamran Ekbal. Die deutsche Auswanderung 1816/1817 in den Kaukasus und ihre millenaristischen Hintergründe (2006). The phenomenon of emigration from Germany to the Caucasus, Armenia, Georgia, and Azerbaijan around 1816-1817, and its messianic background.
  418. Sen McGlinn. Difficult Case, A: Beyer's Categories and the Bahá'í Faith (2003). 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?
  419. Boris Handal. Digital Citizenship: The New Citizenship (2016). This book chapter discusses the need for introducing the notion of virtues and spiritual attitudes in the delivery of learning experiences fostering digital citizenship values from a Bahá'í perspective.
  420. Will C. van den Hoonaard. Dilemmas and Prospects of Writing a Bahá'í Encyclopedia (1989). The need for a Bahá’í encyclopedia and a description of the nature, organization, and editing of the encyclopedic dictionary project endorsed in 1984 by the United States Bahá’ís; dilemmas which accompany its undertaking. 
  421. Michael Sabet. Discerning a Framework for the Treatment of Animals in the Bahá'í Writings: Ethics, Ontology, and Discourse (2023). Bahá'í exegesis can discern a framework governing the treatment of animals and our relationship to the natural world; examination of the author’s own relationship with animals; ethics of kindness and justice flow from underlying ontological principles.
  422. Ali Murad Davudi. Vargha Taefi, trans. Discourse on Bahá'í Theology, A: A Treatise by Dr. 'Alí-Murád Dávúdí on God and Revelation (2021). Overview of the life of Davudi, a distinguished scholar and researcher and prolific author, followed by a translation of a treatise on the transcendence of God, apophatic theology, knowledge of God, emanation and manifestation, and divine attributes.
  423. Michael Karlberg. Discourse, Identity, and Global Citizenship (2008). What does it mean to be a "global citizen"? From early Greek times, the concept of citizenship expanded from "inhabitant of a city" to a democratic ideal of self-determination. It now includes global relationships, interdependence, and altruism.
  424. Frank Lewis. Discourses of Knowledge (2004). 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.
  425. Christopher White. Discovering Imageless Truths: The Bahá'í Pilgrimage of Juliet Thompson, Artist (2012). Draft of an article, later published, prepared for a conference on the history and theory of American Religious Liberalism. Juliet Thompson is used to provide an example of a cosmopolitan Christian American seeker who found the Bahá'í Faith.
  426. Michael Bodakowski and Katherine Marshall. Discussion with Farida Vahedi, Executive Director of the Department of External Affairs, National Spiritual Assembly of the Bahá'ís of India, A (2011). Overview of Vahedi's life and work, history of the Faith in India and development projects, the Institute for Studies in Global Prosperity, and issues regarding migration and protection of women and girls.
  427. Marjan Nirou. Disinvestment: Is It a Bahá'í Issue? (1986). Economic sanctions as a response to apartheid, the background of South Africa, Bahá'í approaches to preventing racism, and imprisoned children. Includes replies by Steven Scholl, Jihmye Collins, Paul Caprez, Lawrence Miller, and Drew Remignanti.
  428. Necati Alkan. Divide and Rule: The Creation of the Alawi State after World War I (2013). Summary of 20th-century history of the Nusayri/Alawi Shi'i movement in Syria and Turkey. (No mention of Bahá'ís.)
  429. Piya Tan. Divine Qualities of Spiritual Dialogue (2001). 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).
  430. Anton Haddad. Divine Revelation: The Basis of All Civilization (1902). Commentary on the influence of the Prophets on human society.
  431. Denis MacEoin. Divisions and Authority Claims in Babism (1850-1866) (1989). Factors leading to the division of Babism into the Azalís and the Bahá'ís, and the question of succession and the claims of Mírzá Yahyá, Dayyán, and Bahá'u'lláh.
  432. Daniil V. Pivovarov. Doctrine of Progressive Revelation in the Baha'i Faith (2011). On the ideological basis of progressive revelation, views of Bahá'u'lláh and his followers on the nature of a prophet, and the mission of great prophets.
  433. Stephen Lambden. Doing Bahá'í Scholarship in the 1990s: A Religious Studies Perspective (1993). Argues that Bahá'í studies must address contemporary world issues, dialogues in pluralism, the New Age movement, and secular ideologies.
  434. Simone Dennis and Megan Warin. Domestic Temporalities: Sensual Patterning in Persian Migratory Landscapes (2007). Embodied paths of patterning, memory and emotion amongst Persian immigrant women in Adelaide, especially the Bahá'í expatriate community. Link to document (offsite).
  435. Stephen Lambden. Dr. MacEoin's "Problems of Scholarship...": Some Thoughts (1982). The nature of faith-based approaches to studying religion, authoritarianism, supernatural vs. human knowledge, Bahá'í "review", and examination of some sources.
  436. Necati Alkan. Dreams and their Interpretation in the Bahá'í Religion: Some Preliminary Remarks (2007). Outline of the importance of dreams and their interpretation in the Bahá'í Religion; dream interpretation in Islam; statements on dreams by Bahá'u'lláh and 'Abdu'l-Bahá; a dream interpretation by 'Abdu'l-Bahá in Ottoman Turkish.
  437. Julio Savi. Duty of Kindness and Sympathy Towards Strangers, The (2011). Integrating immigrants into the culture of their new country is becoming a focus in some Western states. In 2007 the Italian government issued a “Charter on the Values and Significance of Citizenship and Integration,” which reflects such Bahá'í ideals.
  438. Susan Maneck. Early Zoroastrian Conversions to the Baha'i Faith in Yazd, Iran (1984). A history of the gradual process of conversion among some Zoroastrians to the Bahá'í Faith in Iran from the 1880s to 1921, based on heretofore unstudied biographical materials.
  439. John Thelen Steere. Ecological Stewardship as Applied Spirituality: A Bahá'í Perspective (2005). The significance and dimensions of environmental stewardship — the name given to the emerging practice of habitation restoration, land conservation, resource management, and parks and recreation — and its relationship to the Bahá’í teachings.
  440. Keith Suter. Economic Justice and the Creation of a New International Economic Order (1996). 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.
  441. Mary Fish. Economic Prosperity: A Global Imperative (1997). 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.
  442. Susan Clay Stoddart. Education and Moral Development in Children (1988). We are caught between the imperative to function as a world culture and a belief that we need to maintain separate racial, cultural, and ethnic identities; strategies that parents and teachers can use to help children develop an identity with all peoples.
  443. Michael Karlberg. Education for Interdependence: The University and the Global Citizen (2010). This paper advocates the value of an outcomes-based approach to global citizenship education and suggests a framework of core learning outcomes that can guide and inform the development of global citizenship curricula in universities.
  444. Geeta Gandhi Kingdon. Education of women and socio-economic development (2002). 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.
  445. Baharieh Rouhani Ma'ani. Effect of Philosophical and Linguistic Gender Biases on the Degradation of Women's Status in Religion, The (1997). 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.
  446. Otto Donald Rogers. Effect of Revelation on Artistic Expression, The (1982). The themes and processes of visual art are the same as those of constructive evolution: man as an instrument, desire for order and beauty, use of materials, element of light, principle of unity, balance of polarities, and mobility through faith.
  447. Tjanara Goreng-Goreng. Effects of addiction/alcoholism, acculturation, physical, emotional and sexual violence on the education of aboriginal children, The (1995). The social problems facing many Australian aboriginal children; the need to involve indigenous peoples themselves in responding to these problems.
  448. Ahang Rabbani. Efforts to preserve the remains of the Bab: Four historical accounts (2003). Accounts by Mirza Hasan Adib Taliqani, Fadil Mazandarani, ‘Abdu’l-Husayn Avarih, and Aqa Husayn ‘Ali Nur.
  449. Farshad Arjomandi. El liderazgo que viene (2022). Aquí exploramos algunas de las preguntas que esta nueva etapa de la evolución de la humanidad plantea con respecto al liderazgo, para responderlas a la luz de las investigaciones científicas y los principios bahá’ís.
  450. Wm. Keith Bookwalter. El proyecto educacional Bahá'í hacia un sistema universal de educacion (2000). 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.
  451. Helen Cheng and Catherine Nash. Emblems of Faithfulness: Pluralism in Meaning and Beauty in the Ordinary (2015). Memorials of the Faithful is notable for the diversity of personalities described, and the sheer ordinariness of many of those remembered lives. These two aspects of the text highlight some of the broader questions raised by the Bahá'í Faith.
  452. Phyllis Ghim-Lian Chew. Emergence and Organization of Chinese Religions, The (2014). The nature of leadership and succession in Chinese religious organisations and society, home temples, village temples, and monasteries.
  453. Will C. van den Hoonaard. Emergence from Obscurity: The Journey of Sociology in the Bahá'í Community (2008). The field of sociology and the Bahá’í Faith share important principles and both challenge widely-held beliefs, yet there has sometimes been a wall of silence separating them. This paper explores how the Faith informs the sociology of Bahá'í scholars.
  454. Phyllis Ghim-Lian Chew. Emergence of the Bahá'í Faith in Singapore (1950-1972), The (1996). 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.
  455. James B. Thomas. Emergence of World Civilization, The: An Exposition on Excerpts from the Writings of Shoghi Effendi (2007). A study of the Guardian's "The Unfoldment of World Civilization" (1936); humanity's coming of age; the process of integration; pangs of death and birth during an age of transition; collapse of Islam; breakdown of political and economic structures.
  456. Wolfgang A. Klebel. Emergence, Enchantment, Entanglement and Excellence of the Cosmos (2008). Science is gradually revealing Bahá'u'lláh's vision that the universe is God’s creation and every created thing in this world is leading to God -- as illustrated by developments in neuroscience, neurocardiology, and quantum physics.
  457. Robert D. Crews. Empire for the Faithful, A Colony for the Dispossessed, An (2009). History of the establishment of Tsarist power in Turkestan and the goal of earning support from their Muslim territories. Includes discussion of the Bahá'í Faith in Ashkabad and Russian/Bahá'í mutual political interests in Persia and Turkey. (Offsite.)
  458. Holly Hanson. Enacting Thought: Divine Will, Human Agency, and the Possibility of Justice (2009). Societies evolve through generations of human decision making. Using the examples of 300 years of politics in Uganda vis à vis England, processes that create injustice can be seen as gradual and unintentional, while implementing justice is deliberate.
  459. Nooshfar B. Afnan. Encouragement of the Arts During the Ministry of 'Abdu'l-Bahá: The Services of Master Calligrapher Mishkín-Qalam (2023). ‘Abdu’l-Bahá promoted the arts, including through support of Mishkín-Qalam and artistic conceptions for the interment of the remains of the Báb, the construction of the first Bahá’í House of Worship, and transcription of Bahá’í literature.
  460. Moshe Sharon. End of Days (2018). On the word “messiah”, the anointed, which describes the redeemer like a priest, consecrated by being anointed with holy oil; prophecies about the last days and the final coming; predictions about the time of the "end," which Bahá'ís interpret as 1863.
  461. Ross Woodman. End of the World: Whatever Happened?, The: Or Leftover Time to Kill (1991). 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.
  462. Anthony Lee. Enslaved African Women in Nineteenth-Century Iran: The Life of Fezzeh Khanom of Shiraz (2012). Through an examination of the life of this servant of The Bab, this paper addresses the enormous gap in our knowledge of the experience of enslaved women in Iran.
  463. Stephen Lambden. Episode in the Childhood of the Bab, An (1986). Parallels legends of the Bab's early childhood with those of Jesus.
  464. William S. Hatcher. Epistemological Implications of the Gradated Claims to Divine Authority in the Bahá'í Writings: Reflections on Infallibility (2007). There are different levels of infallibility, from the greater (the Manifestations who are "omniscient at will") to the lesser (like the Guardian, who has conferred freedom-from-error).
  465. Necati Alkan. Epistle of Sayyid 'Alí Muhammad 'the Báb' to Sultan Abdulmecid (2003). The Bab's Tablet to Sultan Abdulmecid and some notes on early Bábís in the Ottoman Empire.
  466. Ann Boyles. Epistolary Style of Shoghi Effendi, The (2022). The purposes of this paper are to investigate the new style of the epistle and the roots of its development, and demonstrate that elements of the form have been modified to accommodate the vision of Shoghi Effendi, architect of Bahá'u'lláh's World Order.
  467. Edwin Graham. Equality and Baha'i Principles in Northern Ireland (2001). 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.
  468. John S. Hatcher. Equality of Women, The: The Bahá'í Principle of Complementarity (1990). 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. 
  469. Ian Kluge. Ernst Bloch's Philosophy of Hope and the Bahá'í Writings (2012). This Marxist thinker, like the Bahá'í perspective, adheres to an evolutionary worldview: reality is a teleological process in which all things strive to actualize their inherent potentials and complete themselves in their highest possible condition.
  470. Christopher Buck. Eschatology of Globalization, The: The Multiple Messiahship of Bahá'u'lláh Revisited (2004). This paper argues that Bahá'u'lláh's signal contribution to globalization was to ethicize and sacralize it.
  471. Wolfgang A. Klebel. Essence of Man, The: Towards a Bahá'í Understanding of Human Nature and Psychology (2011). Commentary on a section from Bahá'u'lláh's Tablet to Mírzá Hádí, about "the essence of man." This paper attempts to provide an understanding of what is expressed in these Words and understand "Who is Man."
  472. Necati Alkan. 'Eternal enemy of Islam', The: Abdullah Cevdet and the Bahá'í religion (2005). Cevdet, a member of the Young Turk Committee of Union and Progress, in 1922 published an article on the Bahá'ís, for which he was politically attacked. (Offsite.)
  473. Robin Mihrshahi. Ether, Quantum Physics and the Bahá'í Writings (2002). 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.
  474. George Starcher. Ethics and Entrepreneurship, An Oxymoron?: A Transition to a Free Market Economy in Eastern Europe (1997). 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.
  475. Ian Kluge. Ethics Based on Science Alone? (2015). A critique of the idea that ethics can be based on science alone; questions of legitimacy and authority in ethics; reflections on Sam Harris' book The Moral Landscape: How Science Can Determine Human Values.
  476. Udo Schaefer. Ethics for a Global Society (1994). 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.
  477. Udo Schaefer. Daniel Gillieron, trans. Ethique Baha'i (2008).
  478. Whitney White Kazemipour. Even as the Waves of One Sea: Bahá'í Consultation's Implicit Cultural Support for the Clash of Differing Opinions (2024). A letter from Shoghi Effendi introduces some cultural dynamics which underlie Bahá'í consultation; disagreement can precede collective understanding and is not a sign of failure; the prayer to open meetings gives a moral motivation and ethos of tolerance.
  479. Eamonn Moane. Evolution and Baha'i Belief, by Keven Brown and Eberhard von Kitzing: Review and Commentary (2004). Lengthy overview of the Bahá'í response to Darwinism and the concepts of parallel evolution and species change.
  480. George Land. Evolution of Reality, The (1990). 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.
  481. Vahid Rafati. Evolving Role of Bahá'í Scholarship, The (2015). Lecture on the evolution of Bahá’í scholarship; ulamás and the Faith; role of the ulamás in Islam; changes instituted by Bahá'u'lláh; abolition of clerical authority; historical legacy of some scholars; present challenges and future scholarship.
  482. Gregory C. Dahl. Evolving toward a Bahá'í Economic System (1991). 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.
  483. Jonathan Patrick. Examination of the Cultural Relativity of Human Rights, An (2001). 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?
  484. Kamran Ekbal. Execution of the Jews of Banu Quraida and the Conquest of Persia, The: The Dilemma of Early Islam (2014). Abdu'l-Bahá's views on the mass execution of the Banu Qurayza Jews in Medina in 627 A.D. [article in Persian].
  485. Eileen Estes and Richard Hollinger et al. Exile from El Salvador: A Conversation with Antonio (1987). Interview with a former member of the Salvadorean Bahá'í community about his history, and about threats to the Central American refugee community in Los Angeles. Includes report "Human Rights Workers in El Salvador Suppressed," by Steven Hall-Williams.
  486. Deborah K. van den Hoonaard. Experience of Iranian Bahá'í Refugees in Atlantic Canada (2008). Short article exploring what it was like for refuges from Iran in the 1980s.
  487. Abu'l-Qasim Faizi. Explanation of the Symbol of the Greatest Name (1968). Calligraphy, numerology, and theology of Baha and the ringstone symbol.
  488. Farhad Sabetan. Exploration into the Political Economy of Global Prosperity, An (1997). 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.
  489. Janet Huggins. Exploring Male Oppression from a Family Systems Perspective (1990). 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.
  490. Sen McGlinn. Exploring the Mashriqu'l-Adhkar (1997). 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.
  491. Moojan Momen. Exploring Universes of Discourse: The Meeting of the Bahá'í Faith and Traditional Society (1987). To communicate, people need to share not just a common language; there must also be a common framework for understanding, a "universe of discourse." Bahá'í pioneers must bridge cultural and linguistic divides when imparting the teachings of the Faith.
  492. James B. Thomas. Exposition of the Tablet of the World (Lawh-i-Dunyá), An (2003). 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.
  493. James B. Thomas. Exposition on the Fire Tablet by Bahá'u'lláh, An (2002). 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.
  494. Baharieh Rouhani Ma'ani. Eyewitness Account of the Massacre of Bahá'ís in Nayriz, 1909 (2013). Shaykh Dhakariyya's rebellion in Nayriz culminated in the martyrdom of nineteen Bahá'ís on Naw Ruz, 1909, the same day Abdu'l-Bahá interred the remains of the Bab in the mausoleum on Mount Carmel. This is a history of both events.
  495. Bahiyyih Nakhjavani. Fact and Fiction: Interrelationships between History and Imagination (2000). 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.
  496. Graham Hassall. Failure of the Tommy Kabu Movement, The: A Reassessment of the Evidence (1991). 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.
  497. Bradley Wilson. Faith in Action: Reflections on Constructive Resilience from Nicaragua (2020). Poverty and hunger among farmworkers; faith and social action; observations on the discourse of constructive resilience; social movements seeking to overcome oppression; the practice of "accompaniment" — long-term immersive participation and observation.
  498. Brian Aull. Faith of Science and the Method of Religion, The (1988). A fundamental teaching of the Bahá’í Faith is that science and religion are harmonious and complementary: religious faith should be shaped by a process of critical inquiry and the limitations of science acknowledged.
  499. H. Elsie Austin. Faith, Protest, and Progress (1998). 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.
  500. Moojan Momen. Family and Early Life of Tahirih Qurrat al-`Ayn, The (2003). 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.
  501. Lil Osborn. Female Representations of the Holy Spirit in Bahá'í and Christian writings and their implications for gender roles (1994). 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.
  502. Paula A. Drewek. Feminine Forms of the Divine in Bahá'í Scriptures (1992). 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.
  503. Morgan Wilson. Feminism, Men and the Bahá'í Faith (1996). 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.
  504. Robert W. Balch and John Domitrovich et al. Fifteen Years of Failed Prophecy: Coping with cognitive dissonance in a Bahá'í sect (1997). 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.
  505. Fiftieth Anniversary of the Passing of Bahiyyih Khanum, The Greatest Holy Leaf (1986). Includes compilations about Bahiyyih Khanum, a selection of her letters, the 50th anniversary commemoration (1982), a bibliography, and tributes by Ruhiyyih Khanum, Ali Nakhjavani, and Bahiyyih Nakhjavani.
  506. Christopher Buck. Fifty Bahá'í Principles of Unity: A Paradigm of Social Salvation (2014). World religions are systems of salvation, liberation, or harmony, in direct response to the perceived human predicament. To Baha’is, this predicament is profound estrangement and the solution is world unity, from family to international relations.
  507. Necati Alkan. Fighting for the Nuṣayrī Soul: State, Protestant Missionaries and the ʿAlawīs in the Late Ottoman Empire (2012). Overview of the Alawites/Nusayris (Syrian Shi'is) in the start of the 19th century, political attitudes in Syria and Istanbul, and the influence of Protestant missionaries.
  508. Wolfgang A. Klebel. Finding a Trace of the Traceless Friend: Reflection on Bahá'í Scholarship as a Journey in the Valley of Search (2014). Prerequisites of search; independent investigation and the role of the heart, culture and tradition; dealing with distractions; exclusivity of search and sacrificing; seeking truth in every soul; and the standard of Majnún — seek her everywhere.
  509. Theo A. Cope. Firm Cord of Servitude, The (2001). 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.
  510. Charles Mason Remey. Firmness in the Covenant and Protection of the Cause of God (1914). Two versions of an essay written in response to "certain conditions of violation" of the Covenant in London and other European assemblies: a 5-page essay from 1914, and a 28-page (unpublished?) article from 1918.
  511. Betsy Omidvaran. First Four Caliphs of Islam, The (2001). 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.
  512. Graham Hassall. First and Finest: John Henry and Clara Hyde Dunn in Australia (1985). Introduction of the Bahá'í Faith to Australia and New Zealand.
  513. Robert Weinberg. First Obligation, The: Lady Blomfield and the Save the Children Fund (1998). Bio prepared for the UK Bahá'í Centenary (1998-99).
  514. Christopher Buck. First Recorded Bahá'í Fireside, The (2019). An episode from Browne's A Year Amongst the Persians which can be regarded as a first "fireside" — a meeting with Bahá'ís in Shiraz in March 1888.
  515. Frank Lewis. "First we speak of logical proofs': Discourse of knowledge in the Bahá'í writings (2001). 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.
  516. Ismael Velasco. Fixing the Gaze: Reflections on "The Order of Bahá'u'lláh" in the Báb's Persian Bayan (2006). On the word nazm, "order," and how Bahá'u'lláh and then Shoghi Effendi extended used this as a foundation to build the concept of a Bahá'í World Order, a sacred socio-political entity. Includes translation of Bayan 3:16.
  517. Brent Poirier. Flow of Divine Authority (1996). Scriptural authority for the Universal House of Justice to function infallibly without the presence of a living Guardian.
  518. Ann Boyles. For the Betterment of the World, to the Glory of God: The Emergence of Bahá'í Houses of Worship (2019). Overiew of the concept and history of the Bahá'í House of Worship.
  519. Udo Schaefer. Foreword: Time and the Badí` Calendar (2008). An investigation of ‘time’ and the ‘Badí‘ calendar’ and its inherent symbolism.
  520. William Barnes. Forging More Perfect Unions (1992). 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.
  521. Carla Serena. Formation de la Secte des Babi (1883). Also sections "Les Exploits de la Secte de Babi," "Mort du Point," "Complot des Bábí contre Nasser-Eddin," and "Attentat." Historical overview from a traveller to Persia in 1877-1878, who says she met with a witness to events.
  522. Christopher Buck and Juan Cole et al. Forum Concerning St. Paul (1979). Responses to Hatcher's review (World Order, 1978) of Schaefer's Light Shineth in Darkness, by Buck, Hatcher, Gregory Shaw, Willibald Duerschmid, and Marzieh Gail (World Order, 13:4) and by Cole (World Order 13:2, Winter 1978).
  523. William S. Hatcher. Foundations of Mathematics: An Overview at the Close of the Second Millennium (2000). Article posits that the foundational study of mathematics has only emerged in this century, and discusses its evolutionary growth.
  524. Phyllis Sternberg Perrakis. Four Levels of Detachment in Doris Lessing's Shikasta,, The (2004). 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.
  525. Alain Locke. Christopher Buck, ed. Four Talks Redefining Democracy, Education, and World Citizenship (2008). The Preservation of the Democratic Ideal; Stretching Our Social Mind; On Becoming World Citizens; Creative Democracy. Includes introduction by Buck and Fisher.
  526. Shahbaz Fatheazam. Fragility of Goodness, The: Hexis and Praxis in the Historical Figure of 'Abdu'l-Baha (2012). How personal character and activity can survive negative pressures from the external world, and what can be learned from the example of Abdu'l-Bahá's social action.
  527. Ian Kluge. Freedom and the Bahá'í Writings (2018). Bahá'í philosophy is based on principles of reason and non-contradiction. It is coherent because its teachings are interdependent and mutually supportive. The Writings cover a spectrum of issues about freedom and the metaphysical basis of free will.
  528. Wolfgang A. Klebel. Freud's Transference and the Four States of Bahá'u'lláh (2015). On the tetrarchic structure of Bahá'u'lláh's "Firstness and lastness, outwardness and inwardness" and Freud's concept of transferences, which are impulses from the past that the patient experiences as present and mistakenly relates back to the therapist.
  529. Zaid Lundberg. From Adam to Bahá'u'lláh: The Idea of a Chain of Prophecy (2002). 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.
  530. Kent Beveridge. From Adrianople to 'Akká', The Austrian Lloyd (1986). Aiming to identify the Lloyd vessels transporting Bahá'u'lláh and His companions, investigating vessels from Gallipoli to 'Akká via Alexandria, using Lloyd Triestino archives for identification.
  531. Boris Handal. From Moorish Cordova to the Bahá'ís of Iran: Islamic Tolerance and Intolerance (2007). Though Bahá'ís are persecuted in Iran, Muhammad taught understanding and respect towards religious minorities. Cordova, Spain is an example of historical tolerance where Muslims, Christians and Jews co-existed harmoniously under Islamic rule.
  532. Nader Saiedi. From Oppression to Empowerment (2016). On four contemporary types of oppression: in the international political order, forms of the state, economic structures, and forms of cultural identity; Bahá’u’lláh’s personal response to oppression; and a Bahá’í approach to empowerment and liberation.
  533. Hoda Mahmoudi. From Oppression to Equality: The Emergence of the Feminist Perspective (1989). The Bahá’í principle of the equality between women and men; history of the obstructions and prejudices toward women as promoted by religious institutions; what it means to be a liberated woman in the eye of the Bahá'í writings.
  534. Naghme Naseri Morlock. From Outsider to Outsider: A Study of Iranian Bahá'ís' Identity in Iran and the United States (2023). The denial of a national identity of Bahá'ís in Iran; their experiences in the U.S.; cultural differences between immigrant and American Bahá'ís; the importance of religious identity; how religious, national, and cultural identities are negotiated.
  535. Robert Ullian. Frommer's Guide to Israel: The Golden Coast (includes Akka and Bahji) (1998). Travel guide; now out-of-date.
  536. Moojan Momen. Fundamentalism and Liberalism: Towards an Understanding of the Dichotomy (1992). Explores extremes of religious belief in an attempt to understand their distinctions and commonalities.
  537. Moojan Momen. Fundamentalism and Liberalism: Towards an Understanding of the Dichotomy (2002). Explores extremes of religious belief an attempt to understand their distinctions and commonalities. (Updated version.)
  538. Amin E. Egea. Further Comments on a Passage of the Lawh-i-Hikmat (2009). A study of Pre-Islamic sources on the relation of Greek Philosophers and Jewish sages.
  539. Yeo Yew Hock. Future of Confucianism, The (2000). The history of Confucianism, its teachings, a critique of its place in the modern world, its future, and its survival into the 21st century.
  540. Fazel Naghdy. Future of Mankind and the Most Holy Book, The (1996). 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.
  541. Mark T. Wood. Genealogical Background of the Founders of the Bábí and the Bahá'í Faiths (2001). [needs abstract]
  542. Patricia De Luna Garcia and Rodrigo Vazquez Canales. Género y catolicismo: Concepciones y realidades de practicantes del catolicismo referente a la pluralidad del género (2022). Relaciónes entre el ser un practicante del catolicismo y la apertura a la pluralidad de género. La hipótesis que buscaba determinar si hay alguna relación entre el ser católico practicante y estar abierto a las diferentes manifestaciones de género.
  543. Tom Lysaght. Genesis in King Lear: Joseph's Many-Colored Coat Suits Shakespeare (2019). Creative comparison of the biblical figure of Joseph and the character of Edgar in Shakespeare's King Lear, in light of the Báb’s and Bahá'u'lláh's Writings.
  544. Mona Khademi. Glimpses into the Life of Laura Dreyfus-Barney, A (2009). The life of Laura Dreyfus-Barney (1879-1974), a prominent early American Bahá’í, compiler of Some Answered Questions, and wife of the French Bahá'í writer Hippolyte Dreyfus-Barney.
  545. Michael Karlberg and Cheshmak Farhoumand-Sims. Global Citizenship and Humanities Scholarship: Toward a Twenty-First Century Agenda (2006). In this age of global interdependence, the critique of anachronistic social constructs is necessary but insufficient. Scholars must articulate new approaches to globalization. The international Bahá'í community illustrates a constructive, humane approach.
  546. Zaid Lundberg. Global Claims, Global Aims: An Analysis of Shoghi Effendi's The World Order of Bahá'u'lláh (2005). What is Shoghi Effendi’s discourse on 'globalization' and 'globality', and what are the global claims and aims in World Order?
  547. Boris Handal. Global Scholars as Ambassadors of Knowledge (2013). Global scholars can face challenges interacting with peers and with the community of their destination cultures, but can become agents of social change due to their unique overseas positions, and teach global citizenship, moral leadership, and unity.
  548. David Skinner. Globalization and Religion (2003). 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.
  549. Todd Lawson. Globalization and the Hidden Words (2005). A philological analysis of Baha’u’llah’s Hidden Words, elucidating the development of the global orientation of the Babi-Baha’i religion in the cosmopolitan atmosphere of Baghdad.
  550. Moojan Momen. Globalization of the Bahá'í Community: 1892-1921, The (2005). On the connection between Abdu’l-Baha’s thinking and his practical directives in the global expansion of the Baha’i religion, considered in light of Jan Aart Scholte's globalization categories: normative, psychological, economic, and institutional.
  551. Moojan Momen. God of Bahá'u'lláh, The (2005). A close look at the view of God presented in the Writings of Bahá’u’lláh and analysis of the consequences of a number of His statements.
  552. Elham Afnan. Good of the World and the Happiness of the Nations, The: A Study of Modern Utopian and Dystopian Literature (1989). The Bahá'í Writings, with their new understanding of human destiny, can bridge the gap between utopian visions of progress from 19th-century literature and dystopian visions of 20th-century fiction, disillusioned by war and social and economic disasters.
  553. William F. McCants. Grammar of the Divine, A: Translation, Notes, and Semi-Critical Edition of the Bāb's Risāla fī al-naḥw wa al-ṣarf (2012). A critical edition of the Bāb’s "Treatise on Grammar" including the Arabic original, English translation, and notes; Shaykh Ahmad’s metaphysical grammar; the operation of God's will in the created world.
  554. Ian Kluge. Grand Narratives and the Bahá'í Writings (2017). Exploration of Bahá'í teachings, inspired by the Guardian's call to "analyse the principles of the Faith and to correlate them with the modern aspects of philosophy and science," and on the thought of Oswald Spengler, Arnold Toynbee and Pitirim Sorokin.
  555. Violette Nakhjavani. Great Safari of Hand of the Cause Rúhíyyih Khánum, The (1970). A diary of Ruhiyyih Khanum's travels through Africa. Serialized in Bahá'í News in 26 issues, from 1970 through 1973.
  556. Phyllis Ghim-Lian Chew. Great Tao, The (1991). 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.
  557. Baharieh Rouhani Ma'ani. Greatest Holy Leaf's Unparalleled Role in Religious History and the Significance of the Arc, the Site of Her Resting Place, The (2014). Biography of Abdu'l-Bahá's sister, who acted as his "deputy, His representative and vicegerent, with none to equal her." Her burial place on Mount Carmel determined the location of the Arc and the later buildings of the World Centre.
  558. Anna Josephine Ingersoll. Greenacre on the Piscataqua (1900). An early history of Greenacre and some of its notable visitors and presentations.
  559. National Spiritual Assembly of the Bahá'ís of the British Isles. Growth of the Cause in the British Isles, The (1944). Historical overview, starting with E. G. Browne and Comte de Gobineau, to pilgrims in the time of Abdu'l-Bahá, up to the late 1930s.
  560. Graham Nicholson. Guarantees of Religious Freedom in Australia (1996). The development of religious freedom in Australia, and relevant constitutional and legal pronouncements.
  561. Ian C. Semple. Guardianship and the Universal House of Justice, The (2008). Reflections on the Guardianship and Universal House of Justice by a former House member. Includes an interesting Q&A on topics including women on the House, Shoghi Effendi's personality, infallibility, Bahá'í scholarship, fundamentalism, etc.
  562. William Stell. Guess Who's Coming to Church: The Chicago Defender, the Federal Council of Churches, and Rethinking Shared Faith in Interracial Religious Practice (2023). Exploring "Go-to-a-White-Church Sunday" initiated by Robert S. Abbott (1922) and "Race Relations Sunday" (1923), calling for critical analysis of assumed shared faith in interracial practice.
  563. Sergio Garcia Magarino. Hacia un marco conceptual para la acción y el discurso: estudio de caso de la Oficina de Asuntos Públicos española ante la crisis de la Covid-19 (2022). Este artículo explora algunos de los aprendizajes que la Oficina de Asuntos Públicos (OAP) de la comunidad bahá'í de España obtuvo en sus esfuerzos por contribuir al discurso público en los espacios nacionales desde 2014.
  564. Iscander Micael Tinto. Hagiography: The Art of Setting Inspirational Examples for a Religious Community (2016). The life of Jesus was the example against which saints were measured, and the lives of saints were the examples against which the general population measured itself. Comparison of Attar's "Muslim Saints and Mystics" with Abdu'l-Bahá's "Memorials."
  565. Anthony Lee. Half the Household Was African: Recovering the Histories of Two African Slaves in Iran (2015). Biographies of two enslaved Africans in Iran, Haji Mubarak and Fezzeh Khanum, the servants of The Bab. A history of slavery in Iran can be written, not only at the level of statistics, laws, and politics, but also at the level of individual lives.
  566. Universal House of Justice and Lilian Ala'i et al. Hands of the Cause of God (1986). Six documents from Bahá'í World 18 part four section 2: The Hands of the Cause of God and their functions, their work and travels 1979-1983, Boards of Counsellors and the International Teaching Centre, and tributes by Lilian Ala'i and Ray Hudson.
  567. Gilbert Bartholomew. Harmony of Science and Religion: A Complementarity Perspective (1989). The principle of complementarity, which can account for certain phenom­ena in quantum mechanics, can also be an aid in understanding the nature of the harmony between science and religion, the unity of mankind, and the oneness of religion.
  568. Bahá'í World News Service. Hearing "The Divinity in the Music": Dizzy Gillespie Remembered at 100 (2017). Reflections on the life of Gillespie and how his Baha’i beliefs seemed to inspire and drive his work. Includes photographs.
  569. Theo A. Cope. Heaven in China without "Religion" and Manifestation (2000). 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."
  570. Lynette Thomas. Heaven, Hell and the Afterlife (1998). 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.
  571. Keven Brown. Hermes Trismegistus and Apollonius of Tyana in the Writings of Bahá'u'lláh (1997). History of alchemy, magic, and the hermetic arts, and their reflection in the later teachings of Bahá'u'lláh.
  572. Amin Banani. Hidden Words of Bahá'u'lláh, The (2007). The Persian verses of The Hidden Words contain, in compressed form, the seeds of Bahá'u'lláh's principles for regeneration of the individual and society, and the mystical vision of the human soul attaining its ultimate goal of transcendence.
  573. Denis MacEoin. Hierarchy Authority and Eschatology in Early Babi Thought (1986). Evolution of the Bab's theology and prophetology.
  574. Johnny Mansour. Hijaz-Palestine Railway and the Development of Haifa, The (2006). A history of Haifa and Akka during the period of Bahá'í immigration. Contains no mention of the Faith.
  575. Graham Hassall. Hilda Brooks and the Australian Bahá'í Community (1989). The role played by Hilda Margaret Brooks (1896-1969) in the development of the Australian Bahá'í Community.
  576. Anjam Khursheed. Hindu Concept of God, The: Unity in Diversity (1997). 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.
  577. Betsy Omidvaran. 'His Eminence Mírzá ‘Abbás Effendi Has Reached the Shores of Alexandria': Abdu'l-Baha in Egypt (2004). 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.
  578. Ruth Pringle. Historical Background of the Panama Temple (1972). A history of the Bahá’í Faith in Panama during the first and second U.S. Seven Year Plans, from the arrival of the first pioneers in 1939 to the formation of the first Regional Assembly in 1951.
  579. Sholeh A. Quinn. Historical methodology and the development of Bahá'í scholarship: toward dispelling a false dichotomy (1999). '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.
  580. William F. McCants and Kavian Sadeghzade Milani. History and Provenance of an Early Manuscript of the Nuqtat al-kaf dated 1268 (1851-52), The (2004). 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.
  581. François Couillard. History of EBBF, The: Twenty-Five Years of Contributing to the Discourse of Ethics in Business (2015). The European Bahá’í Business Forum, a small network of individuals dedicated to promoting ethical behavior and other Bahá’í values in the workplace, has had significant influence at the local, national, and international levels.
  582. Robert Grant Watson. History of Persia from the Beginning of the Nineteenth Century to the Year 1858, A (1866). A review of the events that led to the establishment of the Qajar dynasty, with discussion of the Babis.
  583. Roger M. Dahl. History of the Kenosha Bahá'í Community 1897-1980, A (1992). Overview of the long history of the Bahá'ís of Kenosha, Wisconsin, visited by Abdul-Baha in 1912.
  584. Margaret Caton. History of the Sacramento Bahá'í Community, 1912-1991, A (1992). 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.
  585. Rick Harmsen. Holy Grail of Objectivity, The: Some Considerations for Balancing Sacred and Secular in Bahá'í Scholarship (1995). Discussion of an apologetic nature about an interpretive or hermeneutic principle relating to Bahá'í scholarship articulated by Shoghi Effendi.
  586. Stanwood Cobb. Homoculture: Principles of Baha'i Education (1935). With its teachings of universal civilization the Bahá'í Faith contains a wealth of directions regarding pedagogy, and exerts a revolutionary effect upon cultural and spiritual education.
  587. Institute for Studies in Global Prosperity. Hope and Resilience: The Application of Spiritual Principles to Community Life (2021). On how communities use concepts and principles such as the oneness of humankind and interconnectedness with nature in their efforts to contribute towards the common good; on strong networks of social support and the management of water-related challenges.
  588. Duane L. Herrmann. Houses as Perfect as Is Possible (1994). A survey of the evolution in design of the Bahá'í Houses of Worship around the world through the twentieth century.
  589. Arash Abizadeh. How Bahá'ís Should Vote (2008). When voting, Bahá'ís should consider the qualifications of individual Assembly members, the collective makeup of the Assembly as a whole, changes in the individual Assembly members over time, and changes in the collective makeup of the Assembly over time.
  590. Leyla Melikova. How Baha'ism Travelled from the East to the West: Ideological Evolution of the Neo-universalist Religious Doctrine (2013). On the ideological evolution of the Bahá'í Faith in the context of social and cultural trends of Western neoliberal ideology and globalism, Bahá'í religious identity, and relations with the environment, society, and the state.
  591. Adrian John Davis. Human Intellect, The: A Bahá'í-Inspired Perspective (2001). 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."
  592. Hoda Mahmoudi. Human Knowledge and the Advancement of Society (2012). Knowledge is the means toward realizing a global civilization. The current Five Year Plan focuses the Bahá'í community’s consultation, reflection, and global growth, and the individual’s applying spiritual and secular knowledge to help this process.
  593. William S. Hatcher. Human Nature and Human Society: A Bahá'í Viewpoint (1987). Introduction to the Bahá'í understanding of human beings and social structures.
  594. Michael L. Penn. Human Nature and Mental Health: A Bahá'í-Inspired Perspective (2015). Overview of one research-practitioner’s understanding of the nature of mind from the perspective of the Bahá’í teachings, and implications of this view for understanding mental health and mental illness.
  595. Harold Rosen. Human Nature and World Religion: Toward a Bahá'í-Inspired Philosophical Anthropology (2012). On how the major religions depict human nature, philosophical anthropology, the shared metaphysical concept of four levels of reality, and the nature of divine reality across religions.
  596. Abdu'l-Missagh Ghadirian. Human Responses to Life Stress and Suffering (1983). The human response to stressful events; coping mechanisms, including those of Bahá'í martyrs; responses to social stressors.
  597. Michael Curtotti. Human Rights: Reflections from a Bahá'í Viewpoint (2001). 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.
  598. Kiser Barnes. Human Rights and Multiculturalism (2001). 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.
  599. Stanley W. Johnston. Human Rights and the Bahá'í Faith: The Human Right to Education for Religious Understanding (1996). 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.
  600. Greg Duly. Human Rights and the Rights of the Child: Implications for Children's Participation in the Bahá'í Community (2001). 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?
  601. Ali-Akbar Furutan. Human Soul and its Immortality, The (1970). On the three kinds of spirit — human, animal, vegetable; 9 proofs for the existence of the soul; 13 proofs for the immortality of souls; miscellaneous matters relating to the human soul.
  602. Kuek Yi Hsing. Human Spirit in Moral Education, The (1999). 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.
  603. Julio Savi. Hymn to Love (Sáqí, bi-dih ábí), A (2015). A ghazal, a mystical song of love about The Beloved, meaning God or a Manifestation. One of eight Persian poems Bahá'u'lláh signed "Dervish" and revealed in Kurdistan, circa 1854-1856.
  604. Juan Cole. I am all the Prophets": The Poetics of Pluralism in Bahá'í Texts (1993). 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.
  605. Wolfgang A. Klebel. I know Not How to Sing Thy Praise: Reflections on a Prayer of Bahá'u'llah (2012). Theology and the language of revelation vs. atheism and scientific discourse, and apophatic "not-knowing" vs. the impossibility of knowing god.
  606. William F. McCants. "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 (2004). 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.
  607. Richard Hollinger. Ibrahim George Kheiralla and the Bahá'í Faith in America (1984). A study of the Lebanese Bahá'í who first spread the Faith to the United States but later renounced his allegiance to Abdu'l-Bahá, based on many primary source materials the author unearthed in public and private archives.
  608. Quentin Farrand. Identidad y Paz (2009). Estimular la apreciación de la diversidad de caracteres, talentos, y personalidades que encontramos en todos los grupos étnicos, de clase, nacionales, y de creencias, y desalentar el adoctrinamiento de aversión y contienda entre estos segmentos.
  609. Christopher Buck. Identity of the Sabi'un, The: An Historical Quest (1984). This article solves two problems that have long puzzled Islamicists: (1) How can the conflicting identifications of Sabians be explained? and (2) What was the Qur'an's original identification of the Sabians?
  610. Shamil Jeppie. Identity Politics and Public Disputation: A Baha'i Missionary as a Muslim Modernist in South Africa (2007). On the "Arabic Study Circle" of South Africa (ca. 1950) and the role of its most influential member, Joseph Perdu; the question of public performances of identity and their relations to private pursuits of identity.
  611. Matthew Weinberg. Identity, Discourse, and Policy: Reconstructing the Public Sphere (2011). Through interchange, individuals and their communities define their identities and goals. Life has a fundamentally dialogical character. Giving consideration to the multiple dimensions of human experience leads to new, greater social meanings.
  612. Juan Cole. Ideology, Ethics, and Philosophical Discourse in Eighteenth-Century Iran (1989). Intellectual biography as a discipline assumes that the life and thought of an individual can shed light on an epoch. This paper examines 1700s Iran via the Shi'i scholar Mohammad Mehdi Niraq (d. 1794). No mention of the Bábí or Bahá'í Faiths.
  613. Kamran Ekbal. Ihsan'u'llah Khan Dustdar, die Kaukasischen Revolutionare und die Grundung der Sozialistischen Sowjetrepublik Iran 1920-1921 (2005). Dustdar was a Bahai commander of the Persian Red Army who in 1920-1921 landed with his revolutionary Persian Forces on the southern shores of the Caspian to establish the Socialist Soviet Republic of Iran.
  614. Julie Badiee. Image of the Mystic Flower, The: Exploring the Lotus Symbolism in the Bahá'í House of Worship (2000). 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.
  615. Julie Badiee. Images of a 'New Creation' in Twentieth-Century Art, Some (1995). 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."
  616. Maryam Afshar. Images of Christ in the writings of 'Abdu'l-Bahá, The (2004). '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.
  617. Said Amir Arjomand. Imam Absconditus and the Beginnings of a Theology of Occultation: Imami Shiʿism Circa 280-290 A. H./900 A. D. (1997). 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.
  618. Michael W. Sours. Immanence and Transcendence in Theophanic Symbolism (1992). 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.
  619. Geoffrey Nash. Impact of Fear and Authority on Islamic and Bahá'í Modernisms in the Late Modern Age, The: A Liberal Perspective (2015). Anthony Giddens and Charles Taylor’s conceptualisation of the self in the secular age; rationality, independent inquiry, and theophanic transformation; suggestions for a progressive religious approach in late modernity. Link to article (offsite).
  620. Kian Erfanian and Mehran Derakhshandegan. Importance of Leadership and Participation in Ensuring the Success of a Teaching Plan (1996). 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.
  621. Saul Palacios. Importancia de las Escrituras en la Ética Laboral Protestante (2022). La ética laboral protestante (PWE) se fundamentaba en un fuerte componente. La PWE ya no está únicamente asociada a los cristianos, sino que se encuentra presente en individuos de distintos credos, desvinculándola de todo otro aspecto religioso.
  622. Alain Locke. Impressions of Haifa (1926). Locke reflects on his visit to the Bahá'í shrines in November 1923.
  623. John E. Kolstoe. Improved Access to Intelligent Responses Using the Bahá'í Model of Consultation: Two Exploratory Small-Sample Studies (1997). 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.
  624. Moojan Momen. In All the Ways that Matter, Women Don't Count (1994). 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."
  625. In Memoriam (1986). 95 biographies from Bahá'í World 18. Includes detailed bios of H.M. Balyuzi, A.Q. Faizi, Robert Hayden, Bernard Leach, Stanwood Cobb, Rahmatu'llah Muhajir, Adelbert Muhlschlegel, Doris Holley, Paul Haney, Enoch Olinga, Muhammad Labib, etc.
  626. In Memoriam: Amin Banani (1926-2013) (2014). Bio of an Iranian-American Bahá'í and prominent academic who authored The Modernization of Iran, and pioneered the Iranian Studies program at UCLA; he and his wife Shiela also served as Bahá'í pioneers to Greece during the Ten Year Crusade.
  627. Ismael Velasco. In Memoriam: Hugh McKinley (2007). McKinley (1924-1999) was a British Bahá'í pioneer to Cyprus during the Ten Year Crusade (1953-1963).
  628. Shahbaz Fatheazam. In Memoriam: Hushmand Fatheazam (1924-2013) (2014). Born into a prominent Iranian Bahá'í family, he pioneered to India where he was later elected to the National Spiritual Assembly, serving as its secretary until 1963, when he was elected to the Universal House of Justice, serving on that body until 2003.
  629. Sen McGlinn. In praise of Individuation (1994). On the critique of western society. Includes commentary by Roshan Danesh and Gordon Dicks.
  630. Paul Lample. In Pursuit of Harmony between Science and Religion (2016). The capacity to unite in the investigation of truth for the advancement of civilization requires the harmony of science and religion, in which science is freed from materialism and religion from superstition.
  631. Ross Woodman. "In the Beginning Was the Word": Apocalypse and the Education of the Soul (1993). 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.
  632. Wolfgang A. Klebel. In the Heart of All That Is: "Heart" in Bahá'í Writings and Science (2009). The “Heart,” and the “City of the Heart,” are central concepts in the Bahá’í Writings. The idea of the heart being the site where the spiritual and the physical meet.
  633. Nima Rafiei. In the Presence of the Beloved: Bahá'u'lláh's Lawh-i-Liqá': A Revised Provisional Translation and Notes (2017). In Arabic, liqá’ indicates the promise of meeting the Lord. Bahá’u’lláh has transformed the concept of attainment unto the divine presence. Comparison of Shí'ih and Bábí-Bahá’í interpretations of liqá', including the practice of service.
  634. Wolfgang A. Klebel. In the Pure Soil of Thy Heart: "Heart" in Bahá'í Writings and Neurocardiology (2009). How the physical heart in its new discovered properties can actually be the seat of knowledge and right decisions.
  635. Juan Cole. 'Indian Money' and the Shi'i Shrine Cities of Iraq, 1786-1850 (1986). On the political economy of the Shi'i shrine cities of Iraq, theological and pilgrimage centers which grew around the tombs of the Imams, in the 18th and 19th centuries. Connections from India proved lucrative for the Usuli clerics in these cities.
  636. Christopher Buck and Kevin Locke. Indigenous Messengers of God (2014). 68 essays on Native American theology and history from the perspective of Bahá'í teachings.
  637. Ian C. Semple. Indispensability of Consultation for Ordering Human Affairs, The (2010). Consultation is not just another word for discussion. It is not just a technique to be learned, but requires a development of the character of the individuals who are involved in it.
  638. Chris Jones Kavelin. Individual Bahá'í Perspective on Spiritual Aspects of Cultural Diversity and Sustainable Development: Towards a Second Enlightenment (2008). This paper discusses the spiritual value of cultural diversity and explores how such reflection impacts development policy on the local, national and international levels.
  639. Juan Cole. Individualism and the Spiritual Path in Shaykh Ahmad al-Ahsa'i (1997). 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.
  640. Samsul Hidayat. Indonesian Bahá'í Community's Perspective on Gender Equality (2023). On the concept of gender equality in Indonesian context from a Bahá'í perspective; Bahá'ís view gender differences only from biological factors; differences are due to the cultures of the people, not patriarchal ideology like in the Indonesian tradition.
  641. Julio Savi. Inebriation of His Enrapturing Call (mast-and bulbulán), The (2014). Translation of the early mystical Tablet "Nightingales Are Inebriated" and an analysis of its themes of ecstasy, Mount Sinai, eschatology, dhikr, sama, and fana`.
  642. Udo Schaefer. Infallible Institutions? (2002). Historical and Bahá'í interpretations of infallibility.
  643. Jianping Wang. Influence of Bábí Teachings on Ling Ming Tang and Nineteenth-century China, The (2002). 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.
  644. Ishita Kohli. Inheritance Laws of Bahá'í Community: A Gendered Analysis of Inheritance Under the Kitab-i-Aqdas and the Indian Succession Act (2021). Bahá'í laws create a symmetrical equality between sexes, via the principle of mutatis mutandis; the concept of private property and its effect on testamentary succession seen through a progressive and gender-neutral lens.
  645. Sarthak Sharma. Inheritance Laws of the Baha'i Community and Gender Equality (2021). Examination of whether the Bahá'í Faith's teachings on gender-justice and equality are reflected in its inheritance laws and the Kitab-i-Aqdas; scholarly articles on this subject; comparison with Islamic provisions and law.
  646. Hooshmand Badee. Inquiry on the Role of Religion in Wealth and Poverty, An (2017). There are areas where religion has contributed to the debate on wealth creation and poverty eradication. Partnership of two disciplines — religion as a spiritual realm and economics as a social science — fosters human well-being.
  647. Moojan Momen. Insider and Outsider Scholarship in Bahá'í Studies (2008). 'Insider' and 'outsider' scholars can both use academic methodolology in the study of religion with productive results.
  648. Paul Lample. Insights from the First Century of the Formative Age, Some (2013). On the Covenant from a historical perspective; authority and powers of the UHJ; learning within an evolving framework for action; organic growth and development; relationships among individuals, communities, and institutions; and society-building power.
  649. Universal House of Justice and Horace Holley et al. Institution of the Mashriqu'l-Adhkár, The (1986). Five documents from Bahá'í World 18 part four section 5: Institution of the Mashriqu'l-Adhkar, its spiritual significance, the temple on the Indian sub-continent, the Lotus of Bahapur, and the first Mashriqu'l-Adhkar of the Pacific Islands.
  650. Jalil Mahmoudi. Institutionalization of Religion, The: A Sociological Analysis of Religion and Conflict (1967). The life cycle of a religion can be classified into different phases or stages, such as "cult, sect, denomination, church." Does the Bahá'í Faith fit this schema?
  651. Behrooz Sabet. Integrative Approach to Knowledge and Action: A Baha'i Perspective (2000). 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.
  652. Farzam Arbab. Intellectual Life of the Bahá'í Community, The (2016). The 34th Hasan M. Balyuzi Memorial Lecture at the ABS conference in Montreal, on the need for us to have intellectual courage, a lack of elitism, and the harmony of science and religion. Includes video, published version, and an outline of the talk.
  653. Baharieh Rouhani Ma'ani. Interdependence of Bahá'í Communities, The: Services of North American Bahá'í Women to Iran (1991). Some early American Bahá’í women’s contribution to the development of the Iranian Bahá’í community.
  654. John Hick. Interfaith and the Future (1994). The development of the interfaith movement over the past 100 years and its possible futures.
  655. Duane L. Herrmann. International Bahá'í Council (1990). History of the formation of the IBC.
  656. Roshan Danesh. Internationalism and Divine Law: A Baha'i Perspective (2004). 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.
  657. Ian C. Semple. Interpretation and the Guardianship (2005). Two versions of a talk presented at a seminar in Haifa, 1984, on differences between personal interpretation, authoritative interpretation, divinely guided legislation, and the role of the Guardian as interpreter
  658. Todd Lawson. Interpretation as Revelation: The Qur'an Commentary of the Báb (1990). 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.
  659. Juan Cole. Interpretation in the Bahá'í Faith (1995). 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.
  660. Khazeh Fananapazir and Seena Fazel et al. Interpretive Principles in the Bahá'í Writings, Some (1992). Aspects of hermeneutics and authorized interpretation.
  661. Christopher Buck. Interracial "Bahá'í Movement" and the Black Intelligentsia, The: The Case of W. E. B. Du Bois (2012). Du Bois’s encounters with the Baha’i religion from 1910 to 1953, his connection to the New York Baha’i community, and discussion of segregated Baha’i meetings in Tennessee in 1937.
  662. Seena Fazel. Interreligious Dialogue and the Bahá'í Faith: Some Preliminary Observations (1997). An overview of pluralistic approaches and their relevance to Bahá'í studies.
  663. Kathleen Jenkins. Intimate Diversity: The Presentation of Multiculturalism and Multiracialism in a High-Boundary Religious Movement (2003). 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.
  664. E. G. Browne. Introduction: A Traveller's Narrative Written to Illustrate the Episode of the Báb (1891). Overview of Browne's early research into the Bábís and his collecting their historical materials; autobiographical summary of part of his career; impressions of Bahá'u'lláh and Abdu'l-Bahá.
  665. E. G. Browne. Introduction to Nuqtat-al-Kaf, and Index and Concordance to the Persian Bayán (1910). Browne's English-language introduction to the earliest Bábí history Kitab-i Nuqtat al-Kaf, plus his detailed, annotated "Index of Chief Contents" of the Persian Bayán.
  666. Nader Saiedi. Introduction to Abdu'l-Baha's The Secret of Divine Civilization, An (2000). '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.
  667. Udo Schaefer. Introduction to Bahá'í Law, An: Doctrinal Foundations, Principles and Structures (2003). 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.
  668. Nasser Sabet. Introduction to the Kitáb-i-Iqán, An (1991). 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.
  669. Peter Smith. Introduction to the Baha'i Faith (2019). A look at the central features of the Baha’i Faith, including its history, and the key beliefs, organisation and world-view of the Baha’i community (archived copy, original offline).
  670. Adib Masumian. Introduction to the Bahá'í Religiolect, An (2015). Religious dialects are cultural crossover phenomena, like "Judeo-Arabic" and "Christianese". A religiolect can be considered a dialect of a language that’s specific to a particular religious group. The Bahá'í Faith, too, has a nascent religiolect.
  671. Yeo Yew Hock. Introduction to the Doctrines of Soul and Enlightenment in Mahayana Buddhism and the Bahá'í Faith, An (1998). 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.
  672. Jean-Marc Lepain. Peter Terry, trans. Introduction to the Lawh-i Haqqu'n-Nas, An (2007). Summary of the tablet Lawh-i Haqqu’n-Nas, Tablet of the "Right of the People," on the metaphorical character of this world.
  673. Mohamad Ghasem Bayat. Introduction to the Súratu'l-Haykal (Discourse of The Temple), An (2001). 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.
  674. Juan Cole. Invisible Occidentalism: Eighteenth-Century Indo-Persian Constructions of the West (1992). Iranian attitudes toward Western culture, science, and philosophers in the colonial era. (No mention of Babis or Bahá'ís.)
  675. Annemarie Schimmel. Iqbál and the Bábí-Bahá'í Faith (1990). 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.
  676. Thomas Schirrmacher. Iran: Suppression of religious freedom and persecution of religious minorities: case studies (2009). The legal status of non-Shiite Muslims, Bahá'ís, and various Christian confessions in Iran.
  677. Saman Sabeti. Iran's Systemic Denial of Access to Higher Education (2017). Discrimination as embedded in the Iranian Constitution and in higher education since 1979; dismissal and expulsion; exclusion by application form; exclusion by process; how the victims have responded.
  678. Abteen Karimi. Iran, Democracy, and International Law (2013). Passing mentions of Bahá'í persecution in Iran (see pages 318-319).
  679. Juan Cole. Iranian Millenarianism and Democratic Thought in the Nineteenth Century (1992). 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.
  680. Allen K. Jones. Iranian Refugees: The Many Faces of Persecution (1984). A paper detailing the persecution and displacement of Iranian refugees (including Bahá'ís) due to religious, ethnic, and political reasons following the 1979 Iranian Revolution, emphasizing their global spread and challenges in asylum and resettlement.
  681. Frank Lewis and Puran Stevens. Iranian Refugees in America: A Cross-Cultural Perspective (1986). Introduction to Persian culture, history, and customs, designed as an aid in cultural understanding for Americans interacting with Iranian emigrants.
  682. Eamonn Moane. Ireland's Multi-Ethnic Immigration Challenge: An Irish Bahá'í View (2002). 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.
  683. Navid Sabet. Is Economic Justice Possible?: Toward a New Conception of the Equitable Distribution of Wealth and Income (2020). Survey of the world's current economic condition, and on the implications of Bahá'í principles on the enormous challenge of building an economic system that is just, benefiting all of humanity.
  684. Robert W. McGee. Is It Unethical to Evade Taxes in an Evil or Corrupt State?: A Look at Jewish, Christian, Muslim, Mormon and Bahá'í Perspectives (1999). 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.
  685. Abdu'l-Missagh Ghadirian and Shadi Salehian. Is Spirituality Effective in Addiction Recovery and Prevention? (2018). Substance abuse has become a global health crisis, the leading cause of death and disability worldwide; various theories have emerged about the positive influence of spirituality; how an effective approach to prevention and treatment might be realized.
  686. Seena Fazel. Is the Bahá'í Faith a World Religion? (1994). Examination of the terms "world religion" and "new religious movement" to demonstrate that the Bahá'í Faith is best categorized as a "world religion."
  687. Moojan Momen. Is the Baha'i Faith a World Religion? (1989). The Bahá'í Faith has the potential to become a world religion, but whilst it has achieved a global distribution, it is still limited by the cultural presuppositions of some of its adherents, and so does not reach all types of people.
  688. Nosratollah Rassekh. Islám: The First 138 Years (1980). Overview of the start of Islam, the life of Muhammad, the Qur'an, succession, early splits and philosophical disagreements, and expansion across the Middle East.
  689. Christopher Buck. Islam and Minorities: The Case of the Baha'is (2003). "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.
  690. Duane Troxel. Islam and the Bahá'í Faith: A Brief Guide (1994). An overview of some facts and resources about Islam Bahá'ís should know when conversing with Muslims. Includes chronology of Islam.
  691. Alessandro Bausani. Islam in the History of Religions (1972). Methodological reflection on the question: how much does the study of so-called "superior" religions fit into the history of religions as a unitary discipline?
  692. Stephen Lambden. Islam, Muhammad, and the Qur'an: Some Introductory Notes (1991). Islamic contributions to Western culture and science and discusses the place of Islamic Studies in the Bahá'í Faith.
  693. Kamran Ekbal. Islamische Grundlagen des Kitáb-i Aqdas: Mit neuen Erkenntnissen zu seiner Datierung (1998).
  694. Yifan Zhang. Jainism and the Bahá'í Faith: Non-Violence and Plurality Across Time and Space (2022). Comparison of similarities in Bahá'í and Jain teachings, especially in non-violence and plurality across time and space. Link to article (offsite).
  695. Jelle de Vries. Jamal Effendi and Sayyid Mustafa Rumi in Celebes: The Context of Early Bahá'í Missionary Activity in Indonesia (2007). Details of an early Bahá'í missionary journey to the the island of Celebes (now Sulawesi) in what was then to the Dutch East Indies, including the conversion of the king and queen of Boné.
  696. Moojan Momen. Jamál Effendi and the early history of the Bahá'í Faith in South Asia (1999). Includes maps on Jamal Effendi's journeys in India, and journeys in Southeast Asia.
  697. Robert Stockman. Jesus Christ in the Bahá'í Writings (1992). 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.
  698. Antonella Khursheed and Anjam Khursheed. Jesus the Son of God and the Incarnation Doctrine (1996). 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.
  699. Roshan Danesh. Journey Motif in the Bahá'í Faith, The: From Doubt to Certitude (2012). The process of individual spiritual growth lies at the heart of human purpose. Bahá’u’lláh speaks about the collective spiritualization of humanity — creating new patterns of community and social relations — as the "journey" of the human body politic.
  700. Ghasem Bayat. Journey through the Seven Valleys, A (2002). 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.
  701. Todd Lawson. Joycean Modernism in a Nineteenth-Century Qur'an Commentary?: A Comparison of The Báb's Qayyūm Al-Asmā' with Joyce's Ulysses (2015). Comparison of the formal structure of the two works and themes such as time; oppositions and their resolution; relation between form and content; prominence of epiphany; manifestation, advent and apocalypse; and the theme of heroism, reading and identity.
  702. John Huddleston. Just System of Government: The Third Dimension to World Peace (1987). Highlights a few points in the Bahá'í approach to government and collective action.
  703. Udo Schaefer. Justice et Miséricorde?: Une théologie du pardon selon la foi Bahá'íe (2001).
  704. Greg Massiah. Kafka's spiritual dimension (1996). 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.
  705. Christopher Buck. Kahlil Gibran (2010). A detailed study of the life and work of the Arab-American author and artist Gibran (1883—1931), who achieved fame in the West through his book The Prophet; a Maronite Christian by birth, he was influenced by Sufi ideas and admired 'Abdu'l-Bahá'.
  706. Stephen Lambden. Kaleidoscope: Some Aspects of Angelology, Light, the Divine Throne and Color Mysticism in Bábí and Bahá'í Scripture (2004). 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.
  707. Brian Wittman. Keys to the Proper Understanding of Islam in "The Dispensation of Baha'u'llah" (2001). Some references to Islam in Shoghi Effendi's English-language writings.
  708. Kamran Ekbal. Kitáb-i Aqdas of Mírzá Husain `Alí Núrí, Bahá'u'lláh, The: Redating its Beginnings (1999). 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.
  709. John A. Davidson. Kitáb-i-Aqdas and the Process of Transformation, The (1996). 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).
  710. Betsy Omidvaran. Kitáb-i-Aqdas as a Lens with which to Examine some of the Dilemmas of Modernity, The (2002). 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.
  711. Cyrus Ala'i. Kitáb-i-Aqdas as Described and Glorified by Shoghi Effendi (2000). Basic facts about the Kitáb-i-Aqdas. Shoghi Effendi's analysis of the book in his God Passes By.
  712. Martha L. Schweitz. Kitab-i-Aqdas, The: Bahá'í Law, Legitimacy, and World Order (1994). 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.
  713. Christopher Buck. Kitab-i-Iqan: An Introduction to Bahá'u'lláh's Book of Certitude with Two Digital Reprints of Early Lithographs (1998). The significance, context, style, exegical devices, background, contents, manuscripts, and printing history of the Kitab-i Iqan.
  714. Sohrab Kourosh. Kitáb-i-Iqán, The: Revolutionizing the Concepts of Religion, Eschatology and Theology (2018). The Kitáb-i-Íqán resolves and removes eschatological barriers and establishes the fundamentals of a universal religion and a universal theology, that integrates and harmonizes other contending ideologies.
  715. Farzam Arbab. Knowledge and Civilization: Implications for the Community and the Individual (1999). 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.
  716. Ian C. Semple. Knowledge and the Covenant of Bahá'u'lláh: Invited Commentary (1999). On the apparent contradiction between following infallible divine guidance while pursuing an unfettered search after truth, and the culture of academic writing.
  717. Layli Miller-Muro. Knowledge into Action: The Bahá'í Imperative to Serve Humanity (2014). On the history of experience and evolution in thinking regarding social action in the Bahá’í community; the Tahirih Justice Center’s experience as one example of such learning; the culture of service we must embody.
  718. Jack McLean. Knowledge of God, The: An Essay on Bahá'í Epistemology (1978). Knowledge of the divine is the beginning of all things. This can come through the investigative faculty, the path of reason, or through intuition and mysticism, the path of the heart.
  719. LeRoy Jones. Knowledge, Certitude and the Mystical Heart: The Hidden Essence of God's Word (2002). 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.
  720. Seena Fazel and Khazeh Fananapazir. Pierre Spierckel, trans. L'islam, religion éternelle?: une approche bahá'íe de la revendication à la complétude (1993). French translation of "A Bahá'í Approach to the Claim of Finality in Islam."
  721. Aldo Marcelo Caceres. La construcción de comunidades y el compromiso social de los bahá'ís en Madrid, Sevilla, Barcelona y Valencia (2022). Este estudio pretende dar visibilidad a una serie de actividades educativas y de compromiso social, que los bahá’ís vienen desarrollando en Madrid, Sevilla, Barcelona y Valencia, por comprender sus profunda vocación de servicio.
  722. Boris Handal. La Cultura Hispano Árabe en Latino América (2004). 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.
  723. Ian Kluge. Pierre Spierckel, trans. La Raison dans les Ecrits baha'is: Son importance, sa fonction, son usage (2013). French translation of "Reason and the Bahá'í Writings."
  724. Gregory Paul P. Meyjes. Language and Universalization: A 'Linguistic Ecology' Reading of Bahá'í Writings (1999). 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.
  725. Alvino E. Fantini. Language and Worldview (1989). Languages are paradigms of a view of the world. Knowledge of more than one language holds promise for an expanded worldview, for understanding other people on their own terms.
  726. Wolfgang A. Klebel. Language of the Heart, The: From Dream Language towards Understanding the Language of the Heart (2016). On the form and style of the language of the heart; ways this language differs from our normal language and thinking as it is developed in the human brain; the language and logic of dreams; effects of heart transplants.
  727. Sim Tze Hong. Language of the Heart, The: Parallels between Chinese and Bahá'í Approaches to the Spiritual Self (1999). 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."
  728. Roland Faber. Laozi: A Lost Prophet? (2018). On the Tao Te Ching, or Dao De Jing; the uniqueness of Toaism/Daoism; resonances with and differences from the Bahá’í universe; should Doaism be considered a genuine dispensation of a divine Manifestation.
  729. Christopher Buck and Youli A. Ioannesyan. Last Prophet and Last Day: Shaykhí, Bábí and Bahá'í Exegesis of the 'Seal of the Prophets' (Q. 33:40) (2023). Survey and analysis of viewpoints on the meaning of "Seal of the Prophets"; the prophetic cycle and cycle of fulfillment; metaphorical and spiritual understandings of the "divine presence." Link to article (offsite).
  730. Necati Alkan. Late Ottoman Sunni Missionary Project, The (2022). Excerpts from the author's book Non-Sunni Muslims in the Late Ottoman Empire: State and Missionary Perceptions of the Alawis. Contains only passing mentions of the Bahá'í Faith.
  731. Layli Maria Miron. Laura Barney's Discipleship to 'Abdu'l-Bahá: Tracing a Theological Flow from the Middle East to the United States, 1900-1916 (2018). How Laura Barney employed ‘Abdu’l-Bahá’s teachings to influence social discourse as she taught the Bahá'í Faith in Europe and the United States.
  732. Vahid Rafati. Keven Brown, trans. Lawh-i-Hikmat: The Two Agents and the Two Patients (2002). 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.
  733. Wolfgang A. Klebel. Lawh-i-Hikmat, Bahá'u'lláh's Tablet of Wisdom: Towards a Progressive Bahá'í Theology (2006). The primary focus of Bahá'í studies must by on the Writings of the Faith, and the philosophical understanding and interpretation need to follow and be enlightened by the Revelation. We must look at modern philosophy critically in that light.
  734. Julio Savi and Faezeh Mardani. Lawh-i-Maryam (Tablet to Maryam) Revealed by Bahá'u'lláh: A Provisional Translation and Commentary (2007). Bahá’u’lláh’s Tablet to Maryam is both a source of historical information and of doctrinal and ethical hints, as well as an example of his refined literary style.
  735. Misagh Ziaei. Lawh-i-Tibb (Tablet to the Physician), The: Beyond Health Maxims (2019). On the tablet's historical context, as well as some of its guidance regarding the study and practice of medicine, including attributes its practitioners must acquire and maintain.
  736. Todd Lawson. Gabrielle Rivier, trans. Le Coran et l'imaginaire apocalyptique (2010).
  737. Deborah van den Hoonaard. Learning from 'Abdu'l-Bahá in a Society Characterized by Ageism (2023). On the nature and impact of ageism and how we learn to be old by the way people treat us, and how ‘Abdu’l-Bahá’s example informs our own lives given the prevalence of ageism in Western society.
  738. Moojan Momen. Learning from History (1989). The challenges caused by the influx of Third World villagers into the Bahá’í world community. The value of a study of the history of the Bahá’í Faith in understanding this development and in helping us towards appropriate presentations of the Faith.
  739. Haleh Arbab. Learning to Read Social Reality in the Light of the Revelation: Twenty-Five Years of Contributing to the Discourse of Ethics in Business (2015). The Institute for Studies in Global Prosperity works to learn how to advance the capacity of individuals and groups to participate in some of the prevalent discourses of society, for the betterment of the world and the growth of civilization.
  740. Jordan van Rijn. Learning to Sift: Reflections on Ten Years of Engaging with the Economics Discourse (2023). Collaborators explored diverse approaches how to examine economic discourse from a Bahá’í perspective, offering guidance to others in similar processes.
  741. Udo Schaefer. Les Bahá'ís: Un chapitre de l'histoire religieuse récente (1989).
  742. A.L.M. Nicolas. Les Béhahis et le Bâb (1933).
  743. Jean-Marc Lepain. Les Paradigmes cachés de l'histoire: Comparaison de l'histoire des premiers siècles du christianisme et de la foi bahà'ie (1994). 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.
  744. William S. Hatcher. Les Valeurs economiques et les valeurs morales (1989).
  745. Ali Nakhjavani. Lesser Peace and the Most Great Peace, The (2008). The writings of Shoghi Effendi in English give us a comprehensive description and an all-embracing analysis of the state of the world today and an understanding of the various developments which have taken place.
  746. May Khadem. Lessons in Leadership (2018). A personal journey of learning about leadership; widely shared false assumptions have led many off-course in addressing the challenges in the fight against blindness, and other public health concerns.
  747. Duane L. Herrmann. Letters from a 19th-century Kansas Baha'i (1996). An examination of two letters written by Barbara Ehrsam in Enterprise, Kansas in 1899.
  748. Dominic Parvis Brookshaw. Letters to Bahá'í princesses: Tablets revealed in honour of the women of Ibn-i Asdaq's household (2004). 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.
  749. William P. Collins and Jan T. Jasion. Lev Tolstoi and the Bábí and Bahá'í Religions: A Bibliography (1991). 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.
  750. Arash Abizadeh. Liberal Democracy and the Bahá'í Administrative Order: An Analysis (1990). 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.)
  751. Fleur Fallon. Liberation Theology and its Potential for Guidance Towards Peace on Earth: A Bahá'í Perspective (1996). 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.
  752. William P. Collins. Library and Archival Resources at the Bahá'í World Centre (1985). Overview of the nature of the Bahá'í World Centre; historical resources at the BWC; Centre for the Study of the Holy Texts; access to BWC resources; classification schemes.
  753. Sheila Banani. Life and Times of August Forel, The (2005). A review of Forel's scientific accomplishments, philosophical/religious perplexities, and social concerns which led him to embrace the Bahá'i teachings as he understood them during the last decade of his life.
  754. John S. Hatcher. Life as Metaphor (1986). What is the moral rationale for physical reality? What is the proper relationship of human beings to physical reality? There are metaphorical reminders of our true nature and essential reality (e.g. the ageing process).
  755. Helen Rose Fuchs Ebaugh and Kathe Richman et al. Life Crises among the Religiously Committed: Do Sectarian Differences Matter? (1984). Study of Catholic Charismatics, Christian Scientists, and Bahá'ís, in terms of their perceptions of the number, types and reactions to crises they had experienced. Sectarian differences exert a consistent effect.
  756. Olive McKinley. Life of Hugh McKinley, Knight of Bahá'u'lláh (2004). 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.
  757. Helen Danesh and John Danesh et al. Life of Shoghi Effendi, The (1991). Chapter length biography, and overview of the Guardian's life's work.
  758. Phyllis Ghim-Lian Chew. Life, Death and Immortality: The Taoist Religion in Singapore and the Bahá'í Faith (1997). 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.
  759. E. S. (Ethel Stefana) Stevens. Light in the Lantern, The (1911). Sympathetic outsider's overview of Bahá'í history and its spread through the Western world. Includes the author's impressions of Abdu'l-Bahá, whom she calls "The Effendi." Text and page scans, illustrated.
  760. Michael L. Penn. Light Was in the Darkness, The: Reflections on the Growth that Hides in the Pain of Suffering (2020). Existential stress and its relationship to individual growth and development, drawing on the rich spiritual and philosophical heritage of humanity.
  761. Sahba Shayani. Literary Imitation in Three Poems Attributed to Tahirih Qurrat al-ʿAyn (2023). The poetry of Tahirih has largely been ignored by historians, partly from politico-religious intolerance, but also because of a lack of detailed information and primary sources; comparison of three of her most famous istiqbál poems.
  762. Glenford Mitchell. Literature of Interpretation, The: Notes on the English Writings of Shoghi Effendi (1972). The influence of the writings of Shoghi Effendi on the Bahá'í Faith is analogous to that of St. Augustine on Christianity, but infinitely more so. Includes discussion of the nature of exegesis, the Guardianship, and the scope of history.
  763. Edwin McCloughan. Long, Withdrawing Roar, The: The Crisis of Faith and Nineteenth-Century English Poetry (2002). 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.
  764. Benjamin Olshin. Look at Harmony and Unity as Common Principles in the Confucian System and the Bahá'í Faith, A (2014). Confucianism and the Bahá'í Faith represent complex and multi-faceted systems of philosophy, practice, and belief that resonate strongly with each other. The goal of both is for human beings to live in a society characterized by harmony and ethics.
  765. S. Naharoy and Fariborz Sahba et al. Lotus in Concrete (2011). A special-edition journal with photos of the temple in India, with essays "Bahá'í House of Worship," "Taj Mahal of the 20th Century," "Design and Construction," "Lotus and Other Design Highlights," "Shaping a Dream in Concrete."
  766. Janet A. Khan. Louise Dixon Boyle and Maria Montessori (2006). American Louise Dixon Boyle (1875–1953) was an active Bahá'í who engaged with wider social issues. Here the focus is on her involvement in the field of education, particularly the work of the Italian physician and educator Dr. Maria Montessori.
  767. Iraj Ghanooni. Naeem Nabiliakbar, trans. Love of Iran, A (2022). Philosophical reflections on how fundamentally our homeland shapes our reality, and how ‘Abdu’l-Bahá’s deep love of His own homeland of Iran went far beyond a particularistic sentiment of nationalism and was in fact one of "universal patriotism."
  768. Julio Savi. Love Relationship between God and Humanity: Reflections on Baha'u'llah's Hidden Words (1997). An overview of God and man's relationship as expressed in Bahá'u'lláh's Hidden Words.
  769. William S. Hatcher. Love, Power, and Justice (1999). The pursuit and abuse of power are moral choices for which there is no moral justification.
  770. Zaid Lundberg. Macrocriticism: A Comparison of Nicolai Berdyaev and Shoghi Effendi (2012). Comparison of "the most widely read of the Russian religious philosophers" with the background and style of Shoghi Effendi's religious, ethical, and social writings.
  771. Juan Cole and Moojan Momen. Mafia, Mob and Shiism in Iraq: The Rebellion of Ottoman Karbala 1824-1843 (1986). On the role of gangs in urban social history of the 19-century Ottoman empire; with a decline in government control, gangs ran protection rackets and acted as a parallel government, making alliances and becoming popular leaders against an alien threat.
  772. Felicity Rawlings. Maharishi Ayurveda: A Bahá'í Exploration (2001). Some of the therapeutic strategies of Maharishi Ayurveda and comparative assessment to the Bahá’í writings, and as seen in light of our the understanding of homeostasis, pathogeny, and the mind-body relationship.
  773. Felicity Rawlings. Maharishi Ayurveda: A Bahá'í Exploration (1992). Some of the therapeutic strategies of Maharishi Ayurveda and how they correspond to the Bahá’í writings on healing.
  774. Samuel Graham Wilson. Mahdist Movements (1916). An unsympathetic Christian missionary's early history of the Faith.
  775. Michael W. Sours. Maid of Heaven, the Image of Sophia, and the Logos, The: Personification of the Spirit of God in Scripture and Sacred Literature (1991). 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.
  776. Phillip Berryman. Making of Central America, The: Intervention, Dictatorship, and Revolution (1986). History of Western and Christian involvement in Latin America. (No mention of the Bahá'í Faith.)
  777. Ramin Neshati. Man Is Man: `Abdu'l-Bahá on Human Evolution (2009). Bahá’ís believe in the essential harmony of science and religion, yet they reject Darwinian evolutionary theories which are strongly supported by the scientific community. How can we resolve this seeming impasse?
  778. Roland Faber. Manifestation of God in the View of Process Theology, The (2019). On how God can be all-present in the world and at the same time be manifest in the form of human figures, such as Christ or the Hindu Avatars. The philosophy of Whitehead can translate the concept of Manifestation to a multireligious context.
  779. Iscander Micael Tinto. Manifestations of God and Their Function in Human History, The (2004). The terminology, purpose and mission, sufferings, functions, and the threefold reality of the Manifestations of God.
  780. Richard Hollinger. Margaret Danner, the Black Arts Movement, and the Bahá'í Faith (2016). Short overview of the life of a black Bahá’í poet of some renown in the 1960s and 1970s. Includes one sample poem.
  781. Moojan Momen. Marginality and Apostasy in the Bahá'í Community (2007). Study of a particular type of articulate and well-educated ex-Bahá'ís, here termed "marginal" and "apostates," who first appeared in the West about 25 years ago and reached the peak of their activity in the last decade.
  782. Julie Badiee. Mark Tobey's City Paintings: Meditations on an Age of Transition (1989). On the evolutionary character of Tobey's "City Paintings" during the decades of the 1930s-50s: they may be understood as modern reinterpretations of the traditional themes of the Apocalypse, Hell, the Day of Judgment, and New Jerusalem — the Bahá'í age.
  783. Khalil A. Khavari. Marriage and the Nuclear Family: A Bahá'í Perspective (1983). Bahá'í concepts of the purposes of marriage, courtship and dating, family communication, and children.
  784. Kerry Mothersill. Marriage Breakdown in North America: A Psychosocial Perspective (1983). What are the effects of marital breakdown, what are its causes, and what can be done to enhance marital and family stability?
  785. Ruth Eyford and Helgi Eyford. Marriage: the Eternal Principle (1983). The role marriage plays in our ultimate purpose to know and worship God. The practical implications of marriage from a Bahá'í perspective. To what extent can we accept modern secular answers and therapists' techniques to marital problems?
  786. Barbara Casterline. Martha Root: "Herald of the Kingdom" (1972). Two-part overview of Root's life and a concise history of her travels.
  787. Per-Olof Akerdahl. Martyrdom and Servanthood in the Bábí and Bahá'í Faiths: A Struggle to Defend a Cosmic Order (2014). From mystical Islam stems the ideal of servanthood, which is preferred over a concept of martyrdom that includes physical death; on ideological motivations for the persecution of Bahá'ís in different socio-historical circumstances.
  788. Colin Leys. Marxism Yesterday and Today (1987). Marxist movements today and the prospects for change. No mention of the Bahá'í Faith.
  789. Laurie E. Adkin. Marxism, Human Nature, and Society (1987). On Marxism, human nature, alienatation and emancipation, and feminism. No mention of the Bahá'í Faith.
  790. A.L.M. Nicolas. Massacres de Babis en Perse (1936). On events in 1903 in Rasht, Isfahan, Yazd, and Tehran, written by a French consul in Iran.
  791. Robert Ballenger. Master Humorist, The (1988). Examples of the humor of Abdu'l-Bahá, jokes he told, and how this aspect of the Master's personality has been downplayed in biographies and portrayals of him which cast him in a more serious light.
  792. Julio Savi and Faezeh Mardani. Mathnaví by Rúhu'lláh Varqá, the Martyr, The: A Few Notes on Its Historical Context and Poetical Content (2018). On the motifs of the cup-bearer and the cup, springtime, and love. Includes translation of "The Mathnaví of Rúhu'lláh, the Martyr."
  793. David Levick. Maturation and Learning in the Bahá'í Community (1999). [needs abstract]
  794. Institute for Studies in Global Prosperity. May Knowledge Grow in our Hearts: Applying Spiritual Principles to Development Practice (2010). On how an organization can employ the methods of science and the principles of religion together while working for a more humane and just world, via the case of India's Seva Mandir (Temple of Service). [Link to PDF, offsite.]
  795. Julio Savi. Mayflowers in the Ville Lumière: The Dawning of Bahá'í History in the European Continent (2011). In intellectual and artistic Paris of the fin de siècle, a young American becomes the catalyst for the spiritual awakening of a group of early believers. The paper examines the mysterious ways through which they came to recognize the dawn of the new era.
  796. Stanwood Cobb. Meaning of Life, The (1932). The sole purpose of life, so far as the individual is concerned, is growth through struggle. Not to be active is to stagnate and atrophy; movement and change is the sign of life.
  797. Guy Sinclair. Mediation, Transformation and Consultation: A Comparative Analysis of Conflict Resolution Models (2007). The Bahá'í principle of consultation as a framework for mediation, transformation, and the process of conflict resolution. The need for dialogue between all those concerned with such goals.
  798. Anjam Khursheed. Medieval Islam: The Influence of Islam on Judaism and Christianity (1997). 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.
  799. Paul Friedman. Meditation and Health (2001). [needs abstract]
  800. Archie Bell. Meeting a Prophet (1915). Book chapter containing three interviews with 'Abdu'l-Bahá at the Sea of Galilee.
  801. Moojan Momen. Memorials of the Faithful: The Democratization of Sainthood (2016). Hagiography in Judaism, Christianity and Islam; the precedent of Faridu'd-Din's "Memorials of the Saints"; Abdu'l-Bahá innovations in this traditional literary format.
  802. Marlene Koswan. Memorials of the Faithful: Virtues of Inner and Outer Transformation (2016). A study of the virtues identified for the faithful individuals mentioned in "Memorials of the Faithful" and how they exemplified character, manners and conduct, using the "Seven Valleys" as a guide for human conduct.
  803. Ahang Rabbani. Memories of My Life: Translation of Mírzá Habíbu'lláh Afnán's Khátirát-i-Hayát (2007). Bio of the life of Habíbu'lláh Afnán-i-A`lá'í, born 1875, especially his years with the family of the wife of the Báb, Khadijih Bagum, and her sister, Zahrá Bagum.
  804. Christopher Buck and Donald Addison. Messengers of God in North America, Revisited: An Exegesis of 'Abdu'l-Bahá's Tablet to Amír Khán (2007). The indigenous peoples of the Americas have their own claim to wisdom tradition, which derive from Messengers of God to First Nations. This principle is anchored in the Tablet to Amír Khán Áhan.
  805. Moojan Momen. Messianic Concealment and Theophanic Disclosure (2007). The argument about exactly when Bahá'u'lláh became aware of his mission. Relevant issues and rival perspectives. 
  806. Stephen Lambden. Messianic Roots of Babi-Bahá'í Globalism, The (2005). Contrast of the continuity between the globalism of the Bab’s Qayyum al-asma’ and Baha’u’llah’s globalism, verses breaks between the two, e.g. the abandoning of jihad as a means of promoting a globalisation process.
  807. Amanah Nurish. Meta-Narrative of Peasant Religious Conversion, The: A Case Study of the Baha'i Community In Thailand (2015). A study of why the peasant peoples of Yasothon, Thailand have turned to the Bahá'í Faith instead of the more common Buddhism; how local political movements and resistance develop among the poor working-class in agricultural areas.
  808. Ross Woodman. Metaphor and the Language of Revelation (1997). 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.
  809. John S. Hatcher. Methodology and Bahá'í Studies: The Bridge between Realities (2001). The role of Bahá'í academics to bring to light aspects of the dual physical and spiritual aspects of reality.
  810. Moojan Momen. Methodology in Bahá'í studies (2001). 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).
  811. Julio Savi. Methods and qualities of the seekers of Reality in Some Answered Questions in the light of Bahá'í Scriptures (2009). The criteria and qualities of the seekers of Reality. The senses, reason, and reliance on scriptural texts are inadequate means but can be usefully combined. It is only the bounty of the Holy Spirit which bestows enlightenment and certitude, however.
  812. Sholeh A. Quinn. Mi'ráj in Select Shaykhí, Bábí, and Bahá'í Texts, The (2023). The ascension of the Prophet Muhammad to heaven, and commentary on its meanings by religious leaders associated with the the Shaykhí, Bábí, and Bahá'í movements. Link to article (offsite).
  813. Necati Alkan. Midhat Pasha and 'Abdu'l-Baha in 'Akka: The Historical Background of the Tablet of the Land of Bá (2005). Background of the tablet Lawh-i-Ard-i-Bá, revealed by Bahá'u'lláh on occasion of Abdu'l-Bahá travelling to Beirut to meet the governor of Syria. Includes an account by Mirza Haydar Ali of the Pasha's visit.
  814. Moojan Momen. Millennialism and Violence: The Attempted Assassination of Nasir al-Din Shah of Iran by the Babis in 1852 (2008). Events leading up to the assassination attempt, and political and social factors leading to the violence.
  815. Juan Cole. Millennialism in Modern Iranian History (2002). 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.
  816. Moojan Momen. Millennialist Narrative and Apocalyptic Violence: The Case of the Babis of Iran (2018). How apocalyptic narratives played out in events of 1848-50, stages in the escalation of the conflict, factors that increased the likelihood of violence, and developments after 1852 that moved the focus of the religion from pre- to post-millennialism.
  817. Gerald Filson. Mind: "The Power of the Human Spirit" (2023). Correlating Bahá’í concepts of the mind with insights from philosophy; conceptual ways of knowing; implications of language for philosophy of mind; science and religion both shed light on the capacities and nature of the mind, including the spiritual.
  818. Mahyad Zaerpoor Rahnamaie. Minimalism from a Bahá'í Perspective (2007). Minimalism accepts the objective reality outside human perception but may go beyond the reductionism of scientific objectivity. This is relevant to the Bahá’ís, as they favour a perspective in which reality is treated as a unified whole.
  819. Leo R. Zrudlo. Missing Dimension in the Built Environment, The: A Challenge for the 21st Century (1990). 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.
  820. Suresh Sahadevan. Missing Moral Dimension, The (1999). 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.
  821. Douglas Martin. Mission of the Báb, The: Retrospective 1844-1994 (1996). The revelation of the Báb in the context of its impact on the Western writers of the period and its subsequent influence.
  822. John S. Hatcher. Mizán of Affect in Material v. Metaphysical Models of Human Consciousness, The (2023). Though Bahá'í teachings hold that the soul progresses after the body ceases to exist, the physical brain is essential to our development; emotional processing requires a healthy brain; the brain-as-transceiver model can help treat affective disorders.
  823. Shahbaz Fatheazam. Models and Idols: Towards a Philosophy of the Community of Mind (2005). It is the coexistence of action and learning that modifies community and its traditions, and this coexistence needs systematic study. Community building is a dynamic process amongst the Bahá’ís. The danger of Bacon's 'idols of the mind'.
  824. Benjamin Schewel. Modernity as an Age of Transition (2023). Modernity reconceptualized as a period of humanity’s collective adolescence; origins of the modern age of transition; ideological frustration; toward a new horizon of research and intellectual activity.
  825. Graham Hassall. Modes and Intentions of Biography, The (2008). A look at the individual in the context of the community, through the different lenses of documentary, hagiological, and critical modes of biography.
  826. Gulbeniz Babayeva Majnun qizi. Molla Nasreddin Magazine and Bahá'í Faith (2023). Mollá Nasr-al-Din, a weekly journal in Azeri Turkish published from 1906-1931, provided a platform for social and political commentary and criticized autocratic regimes; tensions between the magazine and Bahá'ís, whom it sharply criticized. Link.
  827. Margaret Pemberton-Pigott and Crispin Pemberton-Pigott. Monotheistic Religion in Africa: The Example of the Swazi People (2005). Similarities between the Bahá'í Faith and the ancient traditional beliefs of the Swazi people of Southern Africa.
  828. Barbara Hacker. Montessori and the Bahá'í Faith (1988). The work of the educationalist Maria Montessori was attuned to the spirit of the Bahá’í Era. Her view that children are key to the development of human society and ultimately world peace are presented in relation to Bahá’í writings on these subjects.
  829. Barney Leith. More Constructive Encounter, A: A Bahá’í View of Religion and Human Rights (2007). Relationship between religion and human rights, and the work of the Bahá’í community in wholeheartedly supporting the theory and practice of universal rights.
  830. William P. Collins. Mormonism and the Bahá'í Faith (1990). 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.
  831. Francis Younghusband. Moslem Mystics (1935). An entire chapter with background on the Imam Mahdi and Shaykhism, and a detailed history of the Bábí faith, actions of the early believers, and the Báb's martyrdom.
  832. Julio Savi. Most Dramatic Chapter in the Spiritual History of Humankind, A: A Pictorial Essay (2020). Introduction to the life of the Báb, with historical photo-realistic illustrations by Romanian artist Simina Boicu Rahmatian.
  833. Todd Lawson. Muhammad as Educator, Islam as Enlightenment, and the Quran as Sacred Epic (2020). To Islam, civilization in prosperity and harmony is sacred; education is pivotal in the journey from ignorance to enlightenment; overview of the "heroic" theme and "epic" structure of the Qur'an. Contains no mention of the Bahá'í Faith.
  834. Bahram Choubine. Ahang Rabbani, trans. Muhammad Musaddiq and the Bahá'ís (2010). Two essays: "Dr. Mohammad Mosaddegh and the Baha’is" (2009) and "Suppression of the Baha’is of Iran in 1955" (2008).
  835. Juan Cole. Muhammad `Abduh and Rashid Rida: A Dialogue on the Bahá'í Faith (1981). Translation of a dialogue between two influential Sunni thinkers of the early Twentieth Century; contains much of historical interest.
  836. Negar Mottahedeh. Mutilated Body of the Modern Nation: Qurrat al-'Ayn's Unveiling and the Persian Massacre of the Bábís (1998). 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.   
  837. Farshid Kazemi. Mysteries of Alast: The Realm of Subtle Entities and the Primordial Covenant in the Babi-Bahá'í Writings (2009). One of the more esoteric concepts in Shi'i and Shaykhi thought is the "realm of subtle entities," 'ālam-i dharr, a sort of pre-existence for the archetype of humanity, which is relevant to free will and the seven stages of creation.
  838. Jena Khadem Khodadad. Mystery of Consciousness, The: Learning from Neuroscience and Insights from Bahá'í Sacred Writings (2019). On the neural basis of consciousness; the concepts of mind and soul as presented in the Bahá’í writings; whether consciousness may continue after the death of the brain; and if explanations lie in quantum mechanics.
  839. James B. Thomas. Mystery of Divinity, The: A Comparison of Traditional Views of Divinity to Those in Some Answered Questions (2011). A new paradigm of spiritual evolution, and a possible platform for philosophical dissertation regarding religious influence on secular matters in the modern world.
  840. LeRoy Jones. Mystic Cup, The: Essential Mystical Nature of the Bahá'í Faith (2001). 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.
  841. Gul Afroz Zaman. Mystic Journey of the Soul, The (1998). 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.
  842. Kavian Sadeghzade Milani. Mystical Dimensions of the Bahá'í Administrative Order, The (2002). 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.
  843. Moojan Momen. Mysticism and the Bahá'í Community (2002). 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.
  844. Farnaz Ma'sumian. Mysticism and the Bahá'í Faith (1995). An examination of the Bahá'í Faith's relation to mysticism and mystic themes and ideas present in the Bahá'í Faith.
  845. Fargang Jahanpour. Mysticism East and West (2007). The meaning and nature of mysticism and some of the leading ideas in Hindu, Buddhist, Jewish, Christian, and Bahá'í mysticism, exploring some of their similarities and differences.
  846. Enoch Tanyi. Mysticism in African Traditional Religion and in the Bahá'í Faith: Classification of Concepts and Practices (2002). 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.
  847. Christopher Buck. Native Messengers of God in Canada?: A Test Case for Bahá'í Universalism (1996). 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.
  848. Anna C. Vakil. Natural Stirrings at the Grassroots: Development, Doctrine, and the Dignity Principle (2001). 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".
  849. Linda S. Covey. Navajo Tradition, The: Transition to the Bahá'í Faith (2010). Examines three reasons behind the conversion of some Navajo to Bahá'í in the early 1960s: fulfillment of prophecy, cultural empowerment and autonomy, and protection of traditional practices.
  850. Linda S. Covey. Necessary History, A: Teaching On and Off The Reservations (2016). On the early Bahá’í literature directed toward Native Americans; history of Bahá’í conversion activities with Indigenous populations; and the work conducted by the Central States Regional American Indian Teaching.
  851. Bayan Jalalizadeh. Need for an Integrative Conceptual Framework for Addressing Mental Health Challenges During the COVID-19 Pandemic, The (2022). Overview of the state of mental health and illness in the world during the Covid pandemic, summary of the prevailing frameworks and practices, and a potential framework which could guide a response to current mental health challenges.
  852. Ali-Akbar Furutan. Negahi-bi-Tarikh (1985). This book, "Examination of history," is about the word history. It talks about history in general and its relation to events, including the history of a country, of a person, and the philosophy of history.
  853. Ian Kluge. Neoplatonism and the Bahá'í Writings, Part 1 (2010). An examination of the Enneads of Plotinus and Proclus’ The Elements of Theology in Bahá'í terms, and as an aid in understanding the nature of the philosophy embedded in the Bahá'í Writings. Part 1.
  854. Ian Kluge. Neoplatonism and the Bahá'í Writings, Part 2 (2011). An examination of the Enneads of Plotinus and Proclus’ The Elements of Theology in Bahá'í terms, and as an aid in understanding the nature of the philosophy embedded in the Bahá'í Writings. Part 2.
  855. Christopher Buck. 'Never Again': Kevin Gover's Apology for the Bureau of Indian Affairs (2006). This article does not mention the Bahá'í Faith, but was published in a social justice and human rights journal and written by a Bahá'í.
  856. Zaid Lundberg. New Age Movement and the Bahá'í Faith (2000). 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.
  857. Derik Smith. New Black Power: Constructive Resilience and the Efforts of African American Bahá'ís (2020). The Bahá’í approach to social transformation expands our conceptions of power; we need to develop new images of Black Power especially; individuals, institutions, and communities can use constructive resilience to transform society and counter oppression.
  858. Gayle Morrison. New Creation, A: The Power of the Covenant in the Life of Louis Gregory (1999). 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.
  859. Robert Weinberg. New Cycle of Human Power, A: Abdu'l-Bahá's Encounters with Modernist Writers and Artists (2021). On the impact of ‘Abdu’l-Bahá on a number of individuals who were at the cultural vanguard of a society undergoing rapid, radical change.
  860. Gregory C. Dahl. New Directions for Economics (2018). How spiritual principles can be applied to economic life; Bahá'ís are called to concern themselves with the inequalities in the world and bring their personal lives and the actions of their communities more in line with principles of compassion.
  861. Lev Rickards. New Knowledge from Old: Conceptions of the Library in the Writings of Shoghi Effendi (2022). Conceptions of libraries in the writings of Shoghi Effendi compared to different meanings assigned to libraries throughout history; comments on Bahá’í beliefs that could inform the practice of librarianship; avenues for future research.
  862. Udo Schaefer. New morality, The: An outline (1995). Proposal that Bahá'u'lláh's ethical teachings rest on metaphysical premises about God and humankind, specifically the teleological and the deontological.
  863. Paul Carus. New Religion, Babism, A (1904). Overview of early Bahá'í history, the Faith in Chicago, a review of Myron Phelps' book Life and Teachings of Abbas Effendi (1903), and a review of Ibrahim Kheiralla's book Beha Ullah (1900).
  864. Moshe Sharon. New Religions and Religious Movements: The Common Heritage (2004). 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.
  865. Peter Beyer. New Religious System for Contemporary Society (2001). 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.
  866. Lynn Echevarria-Howe. New Skin For An Old Drum, A: Changing Contexts of Yukon Aboriginal Bahá'í Storytelling (2008). On the construction of the religious self through the storytelling processes of Yukon Aboriginal Bahá’ís: how do people put together stories to construct their contemporary Bahá’í identity?
  867. Seena Fazel. New Wave of Bahá'í Intellectual Thought, A: The Impact and Contributions of World Order Magazine (2023). The main themes and papers in World Order, interviews with editors, listing of the number of articles by topic, and summary of available information on the most cited (from Google Scholar) and downloaded (from Bahá'í Library Online) World Order papers.
  868. Julio Savi. "Newly born babe of that Day", The: Mysticism in the Age of the Maturity of Humankind (2006). The dynamic historical processes impacting mysticism. As the Bahá'í Revelation is the revelation of the maturity of humankind, it is free from certain flaws that in the past implied an early development of certain spiritually unacceptable behaviors.
  869. Douglas Martin. Next Stage, The (2013). Bahá'í scholars find themselves at a stage in the Faith’s development where they must construct a discourse that is free of "haughty intellectualism." The Association for Bahá’í Studies can help promote the Bahá'í cause to institutions of higher learning.
  870. Ian Kluge. Nietzsche and the Bahá'í Writings: A First Look (2016). First version, missing footnotes. See update.
  871. Ian Kluge. Nietzsche and the Bahá'í Writings: A First Look (reprint, with footnotes) (2017). Bahá'í Writings and Nietzsche’s philosophy share a surprising number of features in common that allow us to re-vision Nietzsche from a new perspective. Both analyze reality in Aristotelian terms: actuality/potential; essence/attribute, matter/form, etc.
  872. Ian Kluge. Pierre Spierckel, trans. Nietzsche et les écrits bahá'ís: Une première approche (2017). Translation of "Nietzsche and the Bahá'í Writings: A First Look."
  873. Will C. van den Hoonaard. Night as Frontier: Some Implications for the Bahá'í Community (1997). Sociological effects of night-shift employment and the nocturnal populace.
  874. Bani Dugal. Morten Bergsmo, ed. Non-Governmental Perspective on the Relative Effectiveness of Multilateral and Bilateral Measures to Combat Hate Speech, A: An Analysis of Tools Deployed in Response to Religious Hate Speech in Iran (2023). International Human Rights framework; Iran's obligations under international law; history of Bahá'í persecution; connections between media, propaganda, and violence; reactions and responses to hate speech from the United Nations and the global community.
  875. Deborah Clark Vance. Not Just for Consumers: An Argument for Depicting Diverse Beliefs on U.S. Television (2007). Globally, with few exceptions, television is a conduit for reaffirming hegemonic beliefs. How can we respond to the pressure towards standardization and homogenization? An increased awareness of one’s own cultural assumptions is needed. 
  876. Marzieh Gail. Notes on Persian Love Poems (1968). A short history of Persian poetry. Includes a selection of poems by Hafiz, Rumi, Ali-Kuli Khan, and others, many related to the Bahá'í Faith or quoted by Bahá'u'lláh or Abdu'l-Bahá, and one written for Abdu'l-Bahá.
  877. Graham Hassall. Notes on the Babi and Bahá'í Religions in Russia and its territories (1993). Overview of the history of Bábí and Bahá'í communities in Russia and Russian territories.
  878. Sandra Lynn Hutchison. O Pen!: Reflections on Suriy al-Qalam (Surih of the Pen) (2017). On the background and themes of Bahá'u'lláh's tablet about the inception of his revelation and the assumption of his prophetic mission. Essay published in online art magazine e*lix*ir.
  879. Roxanne Lalonde. Obedience: Liberation through Love of God in Practice (1998). 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.
  880. George Townshend. Old Churches and the New World-Faith, The (1949). Pamphlet publication of Townshend's letter of renunciation of the Anglican Church and proclamation of Bahá'u'lláh.
  881. Farjam Majd. On Existence and Qualities of the Human Soul (2015). On the existence, nature, and necessity of a human soul vs. the souls of animals. Is the concept of a soul needed to explain something, such as continuation of life after physical death?
  882. Craig Loehle. On Human Origins: A Bahá'í Perspective (1990). 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.
  883. Check Woo Foo. On the Nature of Bahá'í Communities (1996). 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.
  884. Suheil Badi Bushrui. Opening of the Academic Mind, The: The Challenges Facing a Culture in Crisis (2004). Perspective on the state of the academy: reforms essential to the progress and development of society: the central place of teaching in the curriculum; humility in place of intellectual arrogance; abrogating the practice of "publish or perish."
  885. Roger Coe. Organic Order, An: An Approach to the Philosophy of Baha'u'llah through the Writings of Shoghi Effendi (1993). 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.
  886. Farjam Majd. Origins of Creation (2014). Some classical proofs of the existence of God; the meaning of proof, types of proof, and conditions of the existence of a proof; and contemporary reasons why some people believe God is not needed to explain the universe.
  887. Babak Rod Khadem. Origins of the Bahá'í Concept of Unity and Causality: A Brief Survey of Greek, Neoplatonic, and Islamic Underpinnings (2006). The Bahá’í conception of unity has historical and intellectual precedents. On the history of this concept (and the concept of causality) as it developed in ancient Greek thought, Neoplatonism, and, subsequently, in Islamic philosophy and mysticism.
  888. Graham Hassall. Origins of the Bahá'í Faith in the Pacific Islands: The Case of the Gilbert and Ellice Islands (2006). The introduction of the Bahá’í Teachings to the Gilbert and Ellice Islands in the 1950s and the consequent disturbance of the delicate church-state relationship operating at that time. Similar interactions may have occurred in other colonial environments.
  889. Necati Alkan. Ottoman Reform Movements and the Bahá'í Faith, 1860s-1920s (2004). The relationship between the Young Ottoman and Young Turk reform movements and the Bahá'ís from the 1860s onwards; the nature of these contacts and the impressions of the Young Ottomans and Young Turks of the Babis and Bahá'ís; the convergence of ideas.
  890. Ted Brownstein. Out of Jewish Roots: Studies of Prayer Patterns in Jewish, Christian, Muslim and Bahá'í Worship (2006). An exploration of the development of liturgy and personal prayer patterns from its roots in Judaism and subsequent development in Christianity, Islam and the Bahá'í Faith.
  891. Graham Hassall. Outpost of a World Religion: The Bahá'í Faith in Australia 1920-1947 (1991). An updated version of a paper published in two places.
  892. Steven E. Ellis. Overcoming Barriers to Unity: An Essay on Group Harmony (1996). 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.
  893. Holly Hanson. Overview of Bahá'í Social and Economic Development (1993). Evolution of Bahá'í involvement in social and economic development, and some current projects.
  894. Graham Hassall. Pacific Bahá'í Communities 1950-1964 (1992). Detailed overview of the history of Bahá'ís in Pacific island states.
  895. Michael Karlberg. Paradox of Protest in a Culture of Contest, The (2003). 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.
  896. JoAnn M. Borovicka. Parallels in the Ministries of Táhirih and Paul (2016). Stories of early believers of the Bahá’í Faith as presented in "Memorials of the Faithful" compared with the lives of early believers in Christianity as recorded in the New Testament; Táhirih and Paul represent a similar type of early convert.
  897. Ervand Abrahamian. Paranoid Style in Iranian Politics, The (1993). 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.
  898. Bill Washington. Passing Comments on the Long Obligatory Prayer of Bahá'u'lláh, Some (1996). 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.
  899. Sandra Lynn Hutchison. Path of Beauty, The: The Literary Life of Amatu'l-Bahá Rúhíyyih Khánum (1999). 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.
  900. Wolfgang A. Klebel. Path of God, The (2010). A comparison of the 'Global Ethic' (Hans Küng) with the Bahá'í Faith. The core ethical principles found in all religions are the most likely first step towards the unification of all religions: an inspiration for Unity in Diversity.
  901. Robert Sinclair Sarracino and Margery Dixon. Pathways to Equity in Addressing Climate Change: A Bahá'í Perspective (2024). The urgency of climate change, advocating for a new relationship between science and religion, justice, equity, and inclusive consultation.
  902. Mahmoud Rouh-ol-Amini. Pause to Reflect on Dustbins, A: Records of [A.L.M. Nicolas] Found amongst a Pile of Thrown-Away Writings (2001). 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).
  903. Sanem Kavrul. Paying Special Regard to Agriculture: Collective Action-Research in Africa (2021). On Bahá’í-inspired agricultural social action initiatives in Africa. Includes photo gallery of development and agricultural projects.
  904. Louis Damore. Peace and Prosperity (2001). 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.
  905. Marcos Alan Ferreira. Peace in Perspective: The Historical Development of Peace Studies and the Bahá'í Concept (2022). How the peace concept evolved through history, and how it dialogues with perspectives of Bahá’í writings and thinkers vs. the conceptual frameworks of Peace Studies, in light of an understanding of violence, human nature, and unity.
  906. Mark Brush. Perceiving Differences: A Look at Gender and Equality (1988). Observations on what Richard DeNovellis' "Personality Type Preference Indicator" tests show about ages and genders; laws of nature vs. laws of God.
  907. William Barnes. Perception Into Faith: A Radical Discontinuity Within Unity (2001). 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'.
  908. Moojan Momen. Perfection and Refinement: Towards an Aesthetics of the Bab (2011). The writings of the Bab have implications for the "plastic" arts; significance for native traditions; relevance to the performing arts; and the concept of refinement which comes across in both the person and the writings of the Báb.
  909. Hoda Mahmoudi. Permanence of Change, The: Contemporary Sociological and Bahá'í Perspectives (2008). Sociohistorical changes of the Axial Age and the Renaissance, sociological views on modernity and its contemporary challenges, and key features of modernity as identified in the Bahá’í writings as "the universal awakening of historical consciousness."
  910. Universal House of Justice, comp. Persecution of the Bahá'í Community of Iran: 1983-1986 (1994). Lengthy survey of events, and life stories of participants.
  911. Tahirih Tahririha-Danesh. Persecution of the Bahá'í Community of Iran Under the Islamic Republic: Twenty Years of Intolerance (2000). Description of some of the persecutions of the Bahá'í community in Iran over the past twenty years.
  912. Douglas Martin. Persecution of the Bahá'ís of Iran 1844-1984 (1984). Treatment of the Bahá'ís in Iran by the state and by the Shi'ism under the Qájárs (1844-1925), Pahlavis (1925-1979), and under the Islamic Republic (1979-); responses by the Bahá'í Community.
  913. Various. E.G. Browne, trans. Persecutions of Babis in 1888-1891 at Isfahan and Yazd (1918). Eyewitness or historical accounts of specific events, uprisings, and attacks, as collected by E.G. Browne.
  914. Bernard Temple. Persia and the Regeneration of Islam (1910). An argument to a British business audience that Persia is becoming more civilized and is experiencing its own version of the Reformation, as shown by the example of the Bahá'ís.
  915. Graham Hassall. Persian Bahá'ís in Australia (1989). Overview of the history and modern activities (ca. 1989) of the Persian Bahá'í community in Australia.
  916. Abbas Amanat. Persian Bayan and the Shaping of the Babi Renewal, The (2007). On the Bábí Faith as a product of the religious environment of Shi'i Iran, including its esoteric culture and apocalyptic vision; the Bayán as a form of discourse; and how the Bayán marked a break with Islam.
  917. Shapour Rassekh. Persian Language in the Literature of Baha'i Worship (2007). Brief article on the literary sources of Bahá'í prayer, their diversity and varied style, and Persian as a language of prayer.
  918. Robert P. Richardson. Persian Rival to Jesus, and His American Disciples, The (1915). History and teachings of the Bábi and Bahá'í religions and contemporary American disagreements, from an unsympathetic outsider's perspective. Followed by three letters-to-the-editor from three subsequent issues.
  919. Brian Corvin. Personal Consideration of the Four Year Plan and its Legacy from an Irish Bahá'í Perspective, A (2001). 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.
  920. Patricia Verge. Personal Journey toward Reconciliation, A (2016). On the author's spiritual journey and how it has been entwined with First Nations people; tensions between Indigenous and non-Indigenous Bahá'ís; pioneering to the Nakoda community; and the importance of learning, listening, and personal transformation.
  921. E. G. Browne. Personal Reminiscences of the Bábí Insurrection at Zanjan in 1850 (1897). The testimony of Áqá 'Abdu'l-Ahad Zanjani.
  922. Eamonn Moane. Perspectives on the Global Economy at the Dawn of the 21st Century: An Irish Bahá'í View (2001). 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.
  923. Eamonn Moane. Perspectives on the Inseparable Twin Duties Prescribed in the Kitáb-i-Aqdas (2003). 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.
  924. Boris Handal. Philosophy of Bahá'í Education, The (2007). On a philosophy of education encompassing the individual and the society, the state of education and the child in the 19th century in the light of those principles, and a review of Bahá'í-inspired enterprises to implement those ideals around the world.
  925. William S. Hatcher. Philosophy of Spirituality, The: A Bahá'í Viewpoint (1996). 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.
  926. Paul Gerard. "Phoenix Schedule" for the Dewey '200s', Suggested in particular for Bahá'í Libraries, A (2000). On the structure and limitations of the Dewey Decimal Scheme, with a detailed expanded subset for Bahá'í material.
  927. Per-Olof Akerdahl. Pilgrimage and Religious Identity in the Bahá'í Faith (2000). 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.
  928. Robert E. Hayden and Douglas Ruhe et al. Place of Poetry in Religion and Society, The: An Interview of Robert E. Hayden with Douglas Ruhe (2014). Introduction by Hatcher to the life of Hayden (2014); transcript of a talk between Hayden and Douglas Ruhe in 1975 on the future of poetry, transcendence, American destiny, important American poets, the Library of Congress, and Bahá'í spirituality.
  929. Roger White. Poetry and Self-Transformation (1989). Poetry is no longer very accessible to the average reader or widely read; serious poets are often in conflict with their times; the Bahá'í Writings provide a foundation for poetic expression and a renewed spiritual aesthetics.
  930. Duane L. Herrmann. Poetry and the Arts in Rebuilding Society (1989). The status of poetry is exalted in the Bahá’í Revelation, starting from the writings of the Bab to the hymns of the contemporary community; even God is described as a poet. The arts allow us to arise to our divine nature.
  931. Peter E. Murphy. Poetry and Transformation (2014). A personal story of how the evolving attraction to and love of poetry transformed the author's life. Poetry, faith, and the revealed Word can have a dramatic effect on one's struggle for personal transformation in the midst of crisis and turmoil.
  932. Frank Lewis. Poetry as Revelation: Introduction to Bahá'u'lláh's 'Mathnavíy-i Mubárak' (1999). 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.
  933. Julio Savi and Faezeh Mardani. Poetry in 'Abdu'l-Bahá's Writings and Utterances (2017). 'Abdu'l-Bahá mentions at least seven aspects of poetry: inspiration, beauty, eloquence, versified language, novelty, expressivity, depth, and loftiness. He also sets forth clear concepts on the purposes of poetry, which benefit any aspiring poet.
  934. Michael J. Bruwer. Poetry of Loving: Family Therapy and the Bahá'í Faith (1983). Psychotherapy and the family; the Bahá'í concept of the family; the role of models of the world.
  935. Muhammad Afnan. "Point" and "Letter" in the Writings of the Báb (2001). 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.
  936. Ali Akhbar Abaib Mas Rabbani Lubis and Sulaiman. Politics of Recognition, Society, and Law, The: The Role of Muslim Society and the Kubu Raya Local Government in the Struggle of the Bahá'ís (2022). The experience of Bahá'ís in Indonesia, specifically the region of Kubu Raya, West Kalimantan, where they face rejection in society and restrictions on civil rights; relationships between the Baha’is and the majority Muslim community and local government.
  937. R. Jackson Armstrong-Ingram. Politics, Text, and Context: In Search of the Bahá'í Revolution (1986). The rationale for Shoghi Effendi requiring Bahá'ís to disassociate themselves from other churches and political movements; the role of political science in Bahá'í theology; how best to work with non-Bahá'í groups to better society.
  938. A. D. H. Bivar. Portraits and Career of Mohammed Ali, Son of Kazem-Beg, The: Scottish Missionaries and Russian Orientalism (1994). 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.
  939. Udo Schaefer. Positions of the Austrian Churches and Religious Communities regarding bio- and medico-ethical Issues, The (2002). 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. 
  940. Aleksandr Grigor'evich Tumanski. Posledneye Slovo Bekha-Ully [Baha'u'llah's Last Word] (1892). Russian translation of, and commentary on, Bahá'u'lláh's "Kitab-i 'Ahdi" ("Book of My Covenant").
  941. Jack McLean. Possibilities of Existential Theism for Bahá'í Theology, The (1997). The perspective of existential theology can benefit Bahá'í studies of religion, as applied to issues such as scholarship, spiritual transformation, and sacred history.
  942. Johanna Pink. Post-Quranic Religion Between Apostasy and Public Order, A: Egyptian Muftis and Courts on the Legal Status of the Baha'i Faith (2003). 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.
  943. Ian Kluge. Postmodernism and the Bahá'í Writings (2008). Whilst the Bahá'í Writings and postmodernism share a variety of ideas at a superficial level, on fundamental issues of ontology, epistemology, philosophical anthropology (theory of man), ethics and cultural theory, they are incompatible.
  944. Mary A. Sobhani. Postsecular Look at the Reading Motif in Bahiyyih Nakhjavani's The Woman Who Read Too Much, A (2015). Nakhjavani’s historical novel includes metaphors that underscore a link between the secular and the sacred through the material and metaphysical act of reading; cf. McClure’s Partial Faiths: Postsecular Fiction in the Age of Pynchon and Morrison.
  945. Annette Prosterman. Potential of the Bahá'í Faith to Grow in Scope and Influence, The (1992). 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.
  946. Moojan Momen. Power and the Bahá'í community (2018). While Bahá'í social teachings may have sounded new and exciting a century ago, that is no longer the case today. The problem the world faces is not in the principles that would lead to a better society, but in their application.
  947. Michael Karlberg. Power of Discourse and the Discourse of Power, The: Peace as Discourse Intervention (2005). Western discourses of power are inadequate for creating a peaceful and just society. Alternate models can be proposed through "discourse intervention." The Bahá'í community offers a non-adversarial, alternative social practice.
  948. Shahla Ali. Power of Reflection, The: Advancing Governance and Dispute Resolution Systems through Devolved Reflection and Shared Knowledge Generation (2018). Reflection is the "source of crafts, sciences and arts," with the capacity to produce "pearls of wisdom and utterance as will promote the well-being and harmony of all the kindreds of the earth." It can improve institutions and community governance.
  949. Julio Savi and Faezeh Mardani. Prayers and rituals in the Bahá'í Faith: Introduction to A Tablet to Jináb-i-Mullá 'Alí-Akbar fí Ardi'l-Álif (2008). A tablet of Bahá'u'lláh to one of the Bábís to renew his faith before He had revealed his mission; its recipient and circumstances of composition; a prayer of 'reunion' and its attendant rituals.
  950. Ruhiyyih (Mary Maxwell) Khanum. Prayers of Bahá'u'lláh, The (1945). Essay about various prayers and meditations of Bahá'u'lláh.
  951. Nobel Augusto Perdu Honeyman. Precedentes de elementos de gobernanza en religiones: Aportaciones de la Fe bahá'í para la gobernanza futura (2022). Agunos apuntes sobre el papel desempeñado por algunas religiones del pasado en el desarrollo y consolidación de lo que ahora se conoce como obernanza; los conceptos de las enseñanzas de la Fe bahá’í que pudieran relacionarse con la gobernanza global.
  952. Robert P. Richardson. Precursor, the Prophet, and the Pope, The: Contributions to the History of the Bahá'í Movement (Conclusion) (1916). Part 2 of a critique of Bahá'í practice and thought from a (somewhat hostile) Christian perspective.
  953. Robert P. Richardson. Precursor, the Prophet, and the Pope, The: Contributions to the History of the Bahá'í Movement (part 1) (1916). A critical overview of Bábí history, contemporary American Bahá'í issues and disagreements (e.g. Kheiralla), and Bahá'í objections to the author's previous writings. Not yet proofread.
  954. Thomas Linard. Preliminary Bibliography of works in French making mention of the Babí or Bahá'í religions (1945–2000) (2007).
  955. Duane L. Herrmann and Hasan T. Shodiev. Preliminary History of the Bahá'í Community of Samarkand, Uzbekistan (2004). 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.
  956. Dann J. May. Preliminary Survey of Hermeneutical Principles Found within the Baha'i Writings, A (1989). The multiple meanings contained within religious texts; symbolic and mythological nature of religious language; the role of science in interpreting sources; progressive and relative nature of truth; essential aspects of all religions; personal biases.
  957. Moojan Momen. Preliminary Survey of the Bahá'í Community of Iran during the Nineteenth Century, A (1998). 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.
  958. Baharieh Rouhani Ma'ani. Preparing Bahá'í Communities in the East and West to Embrace Gender Equality (2011). The way Abdu'l-Bahá dealt with the matter of gender equality, some of his writings revealed in honor of the Bahá’í women in Iran and North America, and the practical ways he educated Bahá'í men to accept women as their equals.
  959. Michael Karlberg. Press as a Consultative Forum, The: A Contribution to Normative Press Theory (2010). A model of the press derived from Bahá'í teachings as a contribution to normative press theory centring on the principles and objectives of consultation.
  960. Pierre Spierckel. Preuves bahá'íes basées sur le Coran (2015). Expose la compréhension bahá'íe des versets du Coran qui traitent de Sceau des prophètes, de Jour du Jugement et du Jour de Dieu.
  961. Aaron Alizadeh. Primum Non Nocere: Reflections of a Bahá'í Oncologist about Treating the Dying Patient (2015). Doctors must learn how to bring the topic of death into the physician-patient conversation. The Bahá’í Faith can help to address how death is perceived and discussed in the medical community.
  962. Promilla Kapur. Principle of Fundamental Oneness, The (2000). The teachings of Hinduism offer a resource for integrated development; a personal perspective of work with the International Development Research Centre; Vedanta; the Self and development; science and Hinduism; Ramakrishna; Gandhi; Sri Aurobindo.
  963. Robert B. Rosenfeld and Michael H. Winger-Bearskin. Principles of Consultation Applied to the Process of Innovation in a Corporate Environment (1990). 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. 
  964. Juan Cole. Problems of Chronology in Baha'u'llah's Tablet of Wisdom (1979). On the biographical section of the Lawh-i-Hikmat and its background in Islamic models.
  965. Denis MacEoin. Problems of Scholarship in a Bahá'í Context (1982). Thoughts on "anti-intellectualism" and faith-based interpretations of history, by a self-described outsider scholar.
  966. Farzam Arbab. Process of Social Transformation, The (1987). Bahá'í concepts of social change contrasted with other common paradigms.
  967. Ian Kluge. Process Philosophy and the Bahá'í Writings: An Initial Exploration (2004). An examination of the Bahá'í Writings in relationship to modern process philosophy (e.g. Whitehead, Hartshorne, Cobb, and de Chardin), and some of the issues related to the formulation a unique Bahá'í version of process thought; some relevant topics.
  968. Ian Kluge. Procrustes' Bed: The Insufficiency of Secular Humanism (2015). Secular humanism’s inability to accommodate the universal presence of religion in human nature undermines its claim to be a viable world-view for mankind and diminishes its internal coherence.
  969. Hossein Avaregan. Profezie con Valore Scientifico (1981). L’autore illustra le quattro condizioni necessarie affinché a una profezia si possa dare valore scientifico e ciò grazie alla soluzione scoperta dal teologo tedesco Johann Funk (1518-1566).
  970. Jack McLean. Prolegomena to a Bahá'í Theology (1992). Groundbreaking and thorough essay on the basic concerns of scholarly Bahá'í theology.
  971. Ismael Velasco. Prolegomenon to the Study of Babi and Baha'i Scriptures, A: The Importance of Henry Corbin to Babi and Baha'i Studies (2004). On the foremost Western authority on the Islamic philosophy of Persia, one of the most influential Islamicists of the 20th century, whose work is uniquely relevant in understanding the philosophical context for the emergence of the Bábí Faith.
  972. Ladan Rahmani. Promoting a Culture of Human Rights: The United Nations Commission on Human Rights and the Bahá'í community in the Islamic Republic of Iran (1999). [needs abstract]
  973. Farzam Arbab. Promoting a Discourse on Science, Religion, and Development (2000). Personal experiences leading to work in the field of development; rural-urban balance; religion and spirituality; the state and the market; faith and reason; spiritual principles and epistemology; transfer of technology; universities and education.
  974. Janet A. Khan. Promoting the Equality of Women and Men: The Role of the Covenant (2000). 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.
  975. Kavian Sadeghzade Milani and Leila Rassekh Milani. 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 (1997). Study of Bahá'í apologetics based largely on the work of Mirza Abu'l-Fadl.
  976. Sabir Afaqi. Proofs from the Holy Qur'án Regarding the Advent of Bahá'u'lláh (1993). 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.
  977. Stephen Lambden. Prophecy in the Johannine Farewell Discourse: The Advents of the Paraclete, Ahmad and Comforter (1997). 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.
  978. Brian D. Lepard. Protecting the Human Family: Humanitarian Intervention, International Law, and Bahá'í Principles (2003). 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.
  979. Juan Cole. Provincial Politics of Heresy and Reform in Qajar Iran, The: Shaykh al-Rais in Shiraz, 1895-1902 (2002). Biography and political/historical context of "the poet laureate of the Iranian Constitutional Revolution," who was secretly a second-generation Bahá'í.
  980. Abdu'l-Missagh Ghadirian. Psychological and Spiritual Dimensions of Persecution and Suffering (1994). 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?
  981. Ronald Roesch. Psychology and Peace (1988). The relevance of psychology to the establishment of peace in the context of the Bahá’í peace message.
  982. Moojan Momen. Psychology of Mysticism and its Relationship to the Bahá'í Faith (1984). Contrast of theories of mysticism and its physiological components from the perspective of 20th-century psychology.
  983. Hossein Avaregan. Punti Razionali Comuni fra Corano e Vangelo (1990). 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.
  984. Shirin Sabri. Purpose of Poetry, The (1988). Justifications for the work of contemporary artists; now is the time for Bahá’ís to work towards the flowering of civilization, using art as a unifying force to create links of understanding; poetry provides a means of approaching spiritual reality.
  985. Colin Quin. Purposeful Spiritual Endeavour: A fundamental Connection between Bahá'ís and Christians (1997). 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.
  986. Michael Karlberg. Pursuit of Social Justice, The (2022). An interdisciplinary examination of prevailing conceptions of human nature, power, social organization, and social change, and their implications for the pursuit of peace and justice.
  987. Vahid Rafati. Adib Masumian, trans. Qáʼim-Maqám Faráhání in the Baháʼí Writings (2019). A comprehensive survey of references to the Qá’im-Maqám, prime minister of Iran under Muhammad Sháh, in the Writings of Bahá’u’lláh and ‘Abdu’l-Bahá, as well as some of his statements that are directly quoted in the Writings.
  988. Lowell Johnson. Quddus (1982). Overview of the life of Quddus, the most prominent disciple of the Báb and the eighteenth and final Letter of the Living.
  989. Robert Postlethwaite. Queen Marie and the Baha'i Faith (1994). 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.
  990. Jan T. Jasion. Quelques Rencontres Importantes entre les Communautés Protestante et Bahá'íe en France (2019). History of the relationship between the Faith in France and the Protestant community, 1870-1913 (with photographs).
  991. Susan Maneck and Baharieh Rouhani Ma'ani et al. Question of Gender, A: A Forum on the Status of Men in Bahá'í Law (1987). Six authors address issues of theology, sociology, law, inheritance, equality, the Kitáb-i-Aqdas, marriage, and feminism raised by John and Linda Walbridge's article "Bahá'í Laws on the Status of Men" (World Order 1984).
  992. Geoffrey Cameron. Quiet Exodus, A (2013). Recent history of immigration law and practice in Canada, and the Bahá'í community's involvement in governmental change. Includes addendum from Bahá'í News Canada.
  993. Mina Yazdani. Quiet Strangulation: Islamic Republic's Treatment of Baha'is since 1991 (2018). Summary of persecution of Bahá'ís in Iran especially since 1991, and on analyses by other historians on the roots of anti-Bahá'í discrimination. Includes introduction by Amin Egea.
  994. Todd Lawson. Qur'an and the Bahá'í Faith, The (2019). On how tafsir, Islam, and the Qur'an have had a great impact on the form and content of the Bahá'í revelation.
  995. Todd Lawson. Qur'an Commentary as Sacred Performance: The Bab's tafsirs of Qur'an 103 and 108, the Declining Day and the Abundance (1998). 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.
  996. Todd Lawson. Qur'anic Kerygma: Epic, Apocalypse, and Typological Figuration (2022). Article contains no mention of the Bábí or Bahá'í Faiths, but includes themes of relevance to Bahá'í teachings on the typologies of proclamation and apocalypse.
  997. Matthew Hughey. Race and Racism: Perspectives from Bahá'í Theology and Critical Sociology (2017). Review of the concepts of race and racism based on social scientific understanding, in order to better understand their definition and to delineate their relation to one another, and correlate them with the Bahá'í Writings.
  998. June Manning Thomas. Race Unity: Implications for the Metropolis (1995). 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.
  999. June Manning Thomas. Race, Place, and Clusters: Current Vision and Possible Strategies (2017). Division by place affects the possibilities for racial unity, especially in fragmented U.S. metropolitan areas. The "institute process” as a strategy could overcome challenges that place-based action poses for racial unity.
  1000. John S. Hatcher. Racial Identity and the Patterns of Consolation in the Poetry of Robert Hayden (1990). 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.
  1001. Janet A. Khan. Rank and Station: Reflections on the Life of Bahíyyh Khánum (2007). Distinctive characteristics of the designation of rank in the Bahá’í administration and the nature of "station," drawing upon the example of Bahíyyih Khánum, the highest-ranking woman in the Bahá’í dispensation.
  1002. Juan Cole. Rashid Rida on the Bahá'í Faith: A Utilitarian Theory of the Spread of Religions (1983). Rida developed a theory of missionary work characterized by both modern pragmatic and traditionalist Islamic aspects: a sociology of the spread of religion in terms of organizational efficiency avoids talk of intrinsic "truth" or supernatural agency.
  1003. K. P. Mohanan. Rationality in Academic Disciplines (2001). 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.
  1004. Ruhiyyih (Mary Maxwell) Khanum. Re-florescence of Historical Romance in Nabil, The (1934). Essay reflecting on the dominant themes of The Dawn-Breakers, an early narrative of Bábí history authored by Nabil-i-A'zam.
  1005. Gerald Filson. Reading of Sona Farid-Arbab's Moral Empowerment: In Quest of a Pedagogy, A (2018). On the central goal of education and how it can address our evolving need to learn about both the physical and social world at a time when knowledge and information are accumulating at such an incredible pace.
  1006. Amin E. Egea. Reading Reality in Times of Crisis: 'Abdu'l-Bahá and the Great War (2021). How ‘Abdu’l-Bahá’s analysis of the crises of His time was profoundly distinct from contemporaneous “progressive” movements and thinkers.
  1007. Betty Hoff Conow. Reality Matters (1992). 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.
  1008. Peter Smith. Reality Magazine: Editorship and Ownership of an American Bahá'í Periodical (1984). Development and eventual demise of an independent publication from the early years of the Faith in America.
  1009. Reality magazine: Volumes 3-4 (1921). Twenty-four issues, Volumes 3:1 (January 1921) through 4:12 (December 1921) of a short-lived journal designed to promote "liberal" approaches to the Bahá'í Faith.
  1010. Bijan Ma'sumian. Realms of Divine Existence as described in the Tablet of All Food (1994). Bahá'í theoretical theology in the Lawh-i-Qullu'Ta'am.
  1011. Ian Kluge. Reason and the Bahá'í Writings (2013). The Bahá'í Faith has much to say on the importance of reason, logic, and a "rational God," but the mind alone is not sufficient to attain transrational understanding. This paper examines the uses and limitations of reason in light of cultural differences.
  1012. Cetin Onder. Recognition and Identity: The case of the Baha'i Faith (2002). Bahá'í Faith seen in a Hegelian model.
  1013. June Thomas. Reconsidering the Civil Rights Era in the Footsteps of 'Abdu'l-Bahá (2022). On principles of racial prejudice and 1960s South Carolina, including the fallacy of racial prejudice, the need to judge people by their moral character rather than their race, and the responsibilities of different races toward each other.
  1014. Anthony Lee. Recovering the Lives of Enslaved Africans in Nineteenth-Century Iran: A First Attempt (2016). Reconstructing the lives of four slaves in the Middle East, including Haji Mubarak and Fezzeh Khanum, servants of The Bab.
  1015. Azizan Baharuddin. Rediscovering the Resources of Religion (2000). Islamic perspectives on science and development; peace; experiential processes in religion; the role of metaphysics; the definition of "development."
  1016. Michael L. Penn. Reflections on Human Rights, Moral Development, and the Global Campaign to Eradicate Gender-Based Violence (2001). 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. 
  1017. William S. Hatcher. Reflections on Infallibility (2007). The progress seen in human history would have been impossible without periodic Revelations. Infallibility is the main source of rationality, preventing humanity from losing itself in superstition, but should not be confused with omniscience or fanaticism.
  1018. Youli A. Ioannesyan. Reflections on Some Messianic Prophecies in Shaykhi Works (2010). A Bahá’í interpretation of passages of messianic prophecy in the writings of Shaykh Ahmad and Siyyid Kázim.
  1019. John S. Hatcher, ed. Reflections on the Art of My Poetry: An Interview of Roger White (1929-1993) (2016). A glimpse into the mind of a gifted poet and the struggles that he, like many Bahá'í artists, encountered in responding to Bahá'u'lláh's exhortation that art best serves humanity when it elevates and edifies the soul and its spiritual receptivity.
  1020. Paul Lample. Reflections on the Challenge of Our Age (2022). On how Bahá'ís expect to search for truth and build a just and peaceful world through the conscious transformation of the moral order — not by force or coercion but by example, persuasion, and cooperation.
  1021. Roshan Danesh. Reflections on the Concept of Law in the Bahá'í Faith, Some (2014). The concept of law in the Bahá’í Faith; its early Islamic context; the nature of legal language and discourse in Bahá’u’lláh’s writings. Religious law, rooted in conscious knowledge and the dynamics of love, rejects rigid and legalistic rules.
  1022. Mikhail Sergeev. Reflections on the Epistemological Views of 'Abdu'l-Bahá (2012). Abdu’l-Bahá explored four sources of knowledge—sensory perception, reason, intuition, and tradition—to examine the importance of scripture, limitations of human knowledge, distinctions between objective and subjective knowledge, and between human/divine.
  1023. Amrollah Hemmat. Reflections on The Four Valleys of Bahá'u'lláh (2021). Studies of this book often focus on its Sufi and mystical aspects. But when it is seen within the larger context of the totality of the Bahá’í Writings, its purpose appears as a guide for spiritual wayfarers to the recognition of the Manifestation of God.
  1024. Hooshmand Badee. Reflections on the Principle of Unity/Oneness, Some (2018). Reflections on the message of Bahá'u'lláh creating the oneness of humanity and a global society that is based on unity and love rather than factors such as economic and political gains.
  1025. Alessandro Bausani. Reflections on the Spiritual Dynamics of the Bahá'í Faith (1988). The spiritual force released by Bahá’u’lláh has the power to change the entire world; he has given us the power both to understand human problems and to correct them; the gathering together of Bahá’ís in prayer will augment these spiritual forces.
  1026. Roshan Danesh. Reflections on the Structure of the Kitáb-i-Aqdas, Some (2015). While the Kitab-i-Aqdas might seem unstructured, lacking apparent logical or discernible order, there is meaning to be found in its organization — particularly the first 19 paragraphs: the pivotal constructs of Bahá’í spiritual and social teachings.
  1027. Michael Karlberg. Reframing Public Discourse for Peace and Justice (2012). At this critical juncture in human history, struggles for peace and justice should be understood, in part, as struggles to reframe public discourses according to the recognition of humanity’s increasing global interdependence.
  1028. Wanden Mathews LaFarge. Relation of the Báb to the Traditions of Islám, The (1930). Discussion of prophecies made by Muhammad concerning his son-in-law Alí and the division which divided Islám into the two factions Sunni and Shi‘i, to understand the significance of the titles "Gate" and "Point" and the concept of the Twelfth Imám.
  1029. Moojan Momen. Relativism: A Basis For Bahá'í Metaphysics (1988). "Relativism" as a means of reconciling the often widely-divergent theologies of the world's religions.
  1030. Moojan Momen. Relativism: A Theological and Cognitive Basis for Bahá'í Ideas about God and the Spiritual World (2011). A response to Kluge's critiques of his earlier article on relativism.
  1031. Ian Kluge. Relativism and the Bahá'í Writings (2008). A strident rejection of the philosophical concept of relativism as being incompatible with a Bahá’í perspective, and a critique of Momen's 'Relativism' article on that basis. 
  1032. Steven Scholl. Releasing the Captive from His Chains (1986). Bahá'í activism for human rights, and involvement with Amnesty International. Includes response by Drew Remignanti.
  1033. Courosh Mehanian and Stephen R. Friberg. Religion and Evolution Reconciled: 'Abdu'l-Bahá's Comments on Evolution (2003). 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. 
  1034. Julio Savi. Religion and Exclusivism: A Bahá'í Perspective (2006). Various factors have distracted the attention of religionists from the essential teachings of religion rather than its secondary aspects; this has led to dangerous claims to exclusivity or finality, which need to resolved to ensure peaceful coexistence.
  1035. Vahid Payman. Religion and Psychological Well-Being: Is There an Association? (1995). 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.
  1036. Anjam Khursheed. Religion in the Modem World (2001). 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.
  1037. Robert E. Speer and Henry H. Jessup. Religion of the Bab, The (1904). Two articles: Speer's "The Religion of the Bab," pp. 119-174, is followed by Jessup's "The Babites," pp. 174-182 (originally published in The Outlook, 1901).
  1038. Todd Lawson. Religious Authority and Apocalypse: Tafsír as Experience in an Early Work by The Báb (2013). Analysis of the Báb's commentary on the Qur'an's longest chapter, Surat al-baqara, regarded as his first significant work, which includes themes such as divine self-manifestation, the hierarchy of existence, eschatology, and religious authority.
  1039. James J. Keene. Religious Behavior and Neuroticism, Spontaneity, and Worldmindedness (1967). Bahá'ís were included in a broad survey of religious thoughts and actions, and their attitudes statistically compared with followers of other faiths.
  1040. Juan Cole. Religious Dissidence and Urban Leadership: Bahá'ís in Qajar Shiraz and Tehran (1999). 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.
  1041. Alkhaldy Ayman and Alhrahshehr Rakan. Religious Extremism in a Multifaceted Context (2022). Deconstruction of the word "extreme" in religious perspectives; proposal for a complete framework encompassing the many different components that make up religion: the intellectual, ceremonial, social, and political dimensions, beyond a focus on violence.
  1042. Wendy M. Heller. Religious Foundations of Civil Society, The (2000). 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.
  1043. Graham Hassall. Religious Freedom in the Asia Pacific: The Experience of the Bahá'í Community (1998). 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."
  1044. Saba Mahmood and Peter G. Danchin. Religious Freedom in the Jurisprudence of the Egyptian and European Court of Human Rights (2014). Egyptian jurisprudence produced on the status of the Bahai minority in Egypt, and analysis of cases of the European Court in which the principle of religious liberty and public order is invoked. Link to article (offsite).
  1045. Udo Schaefer. Geraldine Schuckelt, trans. Religious Intolerance as a Source of Violence (1994). A Bahá'í-inspired examination of how religious fanaticism and prejudice promotes violence.
  1046. Sarah Oliai. Religious Minorities in Iran: Bahá'ís, Jews, and the Islamic State (2011). Overview of Iran's transition after the Islamic Revolution in 1979, leaving connections to its ancient empires and monarchical past while moving toward a national community united under Shi'a Islamic principles.
  1047. Christopher Buck. Religious Minority Rights (2008). Discussion of three minority religions within Islamic states that have experienced persecution and hardships which attracted the attention of the international community: the Alevis, the Ahmadiyya, and Bahá'ís.
  1048. Naghme Naseri Morlock. Religious Persecution and Oppression: A Study of Iranian Baha'ís' Strategies of Survival (2021). Research based on extensive interviews exploring three ways that members of the Bahá'í community responded to diaspora and persecution: passing as Muslim, religious constancy in the face of danger, and alternating "passing" with open displays.
  1049. Julio Savi. Religious Pluralism: A Bahá'í Perspective (2000). 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.
  1050. Seena Fazel. Religious Pluralism and the Baha'i Faith (2003). 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.
  1051. Gary K. Waite. Religious State, The: A Comparative Study of Sixteenth- and Nineteenth-Century Opposition: The Case of the Anabaptists and the Bábís (1995). 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.
  1052. Bahá'í World News Service. Remembering 'Abdu'l-Baha's Call for Unity, a Century after World War I (2018). Collection of newspaper articles and photographs of Abdu'l-Bahá, on the general theme of unity in the face of war.
  1053. Steven Scholl. Remembrance of God, The: An Invocation Technique in Sufism and the Writings of The Báb and Bahá'u'lláh (1983). Dhikru'lláh, the invocation or "remembrance" of God, is a Sufi technique of chanting or repeating prayers, divine names, or mantras to achieve heightened spiritual consciousness or a sense of mystical union. Includes commentary by Moojan Momen et al.
  1054. Nader Saiedi. Replacing the Sword with the Word: Bahá'u'lláh's Concept of Peace (2019). The writings of Bahá'u'lláh reconstruct foundational concepts such as mysticism, religion, and social order; theories of peace, including democratic, Marxist, and sociological.
  1055. Charles Mason Remey. Report to Abdul Baha of the Bahá'í Activities in the States of North Carolina, South Carolina, Georgia and Florida, A (1919). Diary of travel-teaching March-April 1919. Includes letter to the members of the Bahá'í Board of Teaching in America about successful techniques.
  1056. Safoura Chittleborough. Requisites for Family Unity: The Role of the Father in the Family (1995). The importance of the family as a whole in child-rearing and the negative consequences of family breakdown.
  1057. Hoda Mahmoudi and Nasim Ahmadiyeh. Resilience in Children: Within a Spiritual, Social, and Neurobiological Framework (2002). 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.
  1058. Donna Hakimian. Resistance, Resilience and the Role of Narrative: Lessons from the Experiences of Iranian Bahá'í Women Prisoners (2009). A study of Iranian Bahá’í women who were imprisoned in Iran following the 1979 revolution. Aspects of individual resistance and resilience are explored through life history interviews. Link to article (offsite).
  1059. Moojan Momen and Denis MacEoin. Response to MacEoin's "Problems of Scholarship" and "A Critique of Moojan Momen's Response," A (1983). A discussion touching on many topics, including scientific objectivity in the study of religion, faith vs reason, liberalism, academic standards, and the nature of sects vs "world religion."
  1060. George Starcher. Responsible Entrepreneurship: Engaging SMEs in Socially and Environmentally Responsible Practices (2004). The importance of reputation, and segmentation of Small and Medium Enterprises (SMEs) according to their responsible behaviors. Presents a case for responsible entrepreneurship and summarizes how external stakeholders can engage SMEs.
  1061. Kerilyn Schewel. Rethinking Migration from a Global Perspective (2020). On migration and social transformation and humanity's response to displacement.
  1062. Badi Villar Cardenas. Retórica Gnóstica de la Espiritualidad en las Escrituras Bahá'ís, La (2002). 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
  1063. Pym Trueman. Return of the Dreamtime (1995). Brief history of Christianity and missionary work in Samoa and Australia, and how native Samoan customs and beliefs were changed or lost.
  1064. Stephen R. Friberg. Revelation as Scientific in its Method: Science, Diversity, Consultation, and Learning in Action (2024). An exploration of Shoghi Effendi's statement that the Bahá'í Faith is scientific in method; the role of diversity in scientific objectivity and bias; the process of action, reflection, consultation, and study.
  1065. Robert Stockman. Revelation, Interpretation, and Elucidation in the Baha'i Writings (1997). The complexities of the Bahá'í concepts of revelation, interpretation, infallibility, and elucidation
  1066. Nazila Ghanea-Hercock. Review of secondary literature in English on recent persecutions of Bahá'ís in Iran (1997). 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.
  1067. Jamshed K. Fozdar. Revivification of the Buddha's Dharma, The (1997). 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.
  1068. Darren Hedley. Right to Development Assistance, and the Duty to Contribute, The: A Case Study from Zambia (2001). 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.
  1069. Tahirih Tahririha-Danesh. Right to Education, The: The Case of the Bahá'ís in Iran (2001). On the ongoing harassment of Bahá’í students and educators resulting from the state-sponsored religious intolerance of the post-revolution government in Iran.
  1070. Hoda Mahmoudi and Richard Dabell. Rights and Responsibilities in the Bahá'í Family System (1992). 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.
  1071. Martha L. Schweitz. Rights and Responsibilities in the Bahá'í World Order: From 'Me' to 'Us' — Confronting the Fear (2001). 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.
  1072. Graham Hassall. Rights to Human and Social Development: A Survey of the Activities of the Bahá'í International Community (2001). 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.
  1073. Robert P. Richardson. Rise and Fall of the Parliament of Religions at Greenacre, The (1931). Background of the first parliament and Chicago Columbian Exposition and the role of Sarah Farmer and other Bahá'ís in bringing it to fruition, written from an unsympathetic outsider's perspective. Not yet proofread.
  1074. James B. Thomas. Rise of Justice in the Spiritual and Secular Life of Man, The: excerpts from The Advent of Divine Justice by Shoghi Effendi (2008). The Advent of Divine Justice (1938) raised the consciousness of the American Bahá’í community, introduced systematic methods for expansion of the Faith and a new conception of justice, and emphasized the special role of the American Bahá’ís.
  1075. Anthony Lee. Rise of the Bahá'í Community of 'Ishqábád, The (1979). Materials about the early history of Ishqabad, site of the first Bahá'í Temple, based in part on interviews with former residents.
  1076. Roshan Danesh and Douglas White III. Rising to the Challenge of Reconciliation (2023). Analyzing the legacy of colonialism and racism in Canada and examining the profound, multifaceted process of social transformation that genuine reconciliation implies.
  1077. Christopher Buck. Rituals in Babism and Bahá'ísm, by Denis MacEoin: Review (1996). 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.
  1078. Christopher Buck. Robert Hayden's 'American Journal': A Multidimensional Analysis (2008). A study of an often neglected poem which combines an informal cultural analysis of the USA with a social commentary on the world. It treats the human race from a universal perspective, emphasizing the importance of human solidarity.
  1079. William Walker and Jane Nelson et al. George Starcher, ed. Role of Business in Enhancing The Prosperity of Humankind, The (2001). 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.
  1080. Lin Poyer. Role of Material Goods in Spiritual Development, The (1989). On the challenge to develop creative, satisfying ways to live within a mass production/mass consumption 'materialistic' society; seen properly, material things can assist individuals in their personal growth rather than being a source of alientation. 
  1081. Kerry Hart. Role of Music in the Advancement of Civilization, The (1989). Music is interrelated with feeling, value, and the very sense of self-identity. Nurturing an individual's sense of self-knowledge leads to mental and spiritual growth. Music, and its affect on the human soul, can be a foundation for philosophical inquiry.
  1082. Farjam Majd. Role of Principles in the Bahá'í Faith: Principles and Fashion (2013). A hierarchical tree-like model of the world can aid in understanding the following questions: are values relative or absolute? Is it old-fashioned to live with a moral code? Should we be conservative or progressive? Should our beliefs change over time?
  1083. Ross Woodman. Role of the Feminine in the Bahá'í Faith, The (1995). 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.
  1084. Marion Woodman. Role of the Feminine in the New Era, The (1989). The  unveiled feminine, symbolized by the unveiling of the Persian poet Táhirih at the conference of Badasht in 1848, announces a long-awaited coming of age or psychic integration.
  1085. Todd Lawson. Role of Wonder in Creating Identity, The (2023). The term badí', "wondrous" or "new," is used dozens of times by the Báb in his proclamatory work the Qayyúm al-Asmáʾ. Wonder plays a major role in Bábí and Bahá'í thought and practice, and in their ethos and message. Link to article (offsite).
  1086. Kevin Brogan. Roman Catholic Priesthood and Bahá'í Administration, The (2002). 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.
  1087. Negar Mottahedeh. Ruptured Spaces and Effective Histories: The Unveiling of the Babi Poetess Qurrat al-'Ayn-Tahirih in the Gardens of Badasht (1998). 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.
  1088. William P. Collins. Sacred Mythology and the Bahá'í Faith (1990). 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.
  1089. Bahram Choubine. Ahang Rabbani, trans. Sacrificing the Innocent: Suppression of Bahá'ís of Iran in 1955 (2008). Activities of Reza Shah, Ayatollah Borujirdi, Muhammad-Taqi Falsafi, Shaykh Hossein-Ali Montazeri, and SAVAK in the mid-20th century.
  1090. Adina Hoffman. Salaam Cinema: On Mohsen Makhmalbaf (2013). An Iranian director's ongoing meditations on the nature of illusion and reality, truth and consequences. Includes a review of The Gardener, a documentary about the Bahá'í Faith.
  1091. Deborah Clark Vance. Same Yet Different, The: Creating Unity Among the Diverse Members of the Bahá'í Faith (2002). 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.
  1092. Christopher Buck. Sapiential Theosis: A New Reading of Ephrem the Syrian's Hymns on Paradise (1995). 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.
  1093. Christopher Buck and Youli A. Ioannesyan. Scholar Meets Prophet: Edward Granville Browne and Bahá'u'lláh (Acre, 1890) (2018). Details of E.G. Browne's handwritten notes about his meeting with Bahá'u'lláh, his stay in Akka in April 1890, and his correspondence with Russian academics.
  1094. William S. Hatcher. Scholarship: A Bahá'í Perspective (1988). Bahá’í scholarship seeks to understand and/or apply truths contained in the writings of the Bahá’í Faith, but it may also involve historical/critical studies of the Bahá’í Faith as a social phenomenon. It is broad in scope.
  1095. Moojan Momen. Scholarship and the Bahá'í Community (1988). The place of scholarship in the Bahá’í community and the value of Bahá’í studies to that community; the problems that may arise for Bahá’í scholars in relation to their own spiritual life and also in relation to the Bahá’í community.
  1096. Ervin Laszlo. Science and Prophecy: Humankind's Path to Peace in Global Society (1989). The path to peace can be trod through science — rational, scientific understanding — as well as religion — insight and intuition. The the two paths lead to the same destination: to the next, global stage in humanity's complex evolution.
  1097. Ali-Akbar Furutan. Science and Religion (1970). On the causes underlying the notion of a conflict between science and religion. Prophets have always stressed the need for attaining more knowledge and wisdom, so a divinely-revealed Faith bereft of superstition cannot be opposed to knowledge and reason.
  1098. Anjam Khursheed. Science and Religion in Chinese Culture (2000). 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.
  1099. Todd Smith. Science and Religion in Dynamic Interplay (2019). An approach to conceptualizing and contributing to the harmony of science and religion; some legitimate concerns many thinkers have with religion; three ways in which science and religion can complement each other.
  1100. William S. Hatcher. Science and the Bahá'í Faith (1976). Seeing religion and science as in opposition derives from a conception of science as being too restrictive to apply to religion, and of religion as too subjective to be scientific.
  1101. Rhea Howard Harmsen. Science in the Hands of Women: Present Barriers, Future Promise (1998). 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?
  1102. William S. Hatcher. Science of Religion, The (1980). Contains three essays: “Science and Religion,” “The Unity of Religion and Science,” and “Science and the Bahá'í Faith.”
  1103. Institute for Studies in Global Prosperity. Science, Religion, and Development: Promoting a Discourse in India, Brazil, and Uganda (2010). The experience and insights of academics, policy makers, and development practitioners who have contributed to the discourse on science, religion, and development on three continents. [Link to PDF, offsite.]
  1104. William S. Hatcher. Scientific Proof of the Existence of God, A (1993). 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.
  1105. William P. Collins, ed. Scriptum (1995). All 8 issues of a journal for Bahá'í librarians and archivists.
  1106. Frank Lewis. Scripture as Literature: Sifting through the layers of the text (1997). Literary and religious antecedents to some of the styles and genres of Bahá'í scripture.
  1107. Pritam Singh. Scriptures of Different Faiths, The (1942). Overview of Hindu, Buddhist, Zoroastrian, Christian, and Islamic scriptures, emphasizing their teachings and significance across diverse religious traditions.
  1108. Alexandra Leavy. Searching for Bahá'í Identity (2009). How do religious minorities adapt to the new nationalist identity of Iran post-1979?
  1109. Christopher White. Searching for God in time and memory: An examination of Bahá'í prayer as 'remembrance' (2002). Describes Bahá'í prayer practices as a way to understand the human self and the Divine and overcoming the gap between the two.
  1110. James B. Thomas. Seeds of Revelation and the Mystic Bond between The Báb and Bahá'u'lláh: An Exposition on Excerpts from the Persian Bayán (2006). A comparison of some of the writings of the Báb and Bahá'u'lláh, showing the unique, mysterious bond between them as the Twin Messengers of the Bahá'í Dispensation.
  1111. Todd Lawson. Seeing Double: The Covenant and the Tablet of Ahmad (2005). The Tablet of Ahmad is believed to have special potency. "Seeing double" means both looking at the words of Scripture, and looking in the direction beyond the words, as indicated by the context. This paper also discusses the meaning of Covenant in Islam.
  1112. Michael W. Sours. Seeing With the Eye of God: Relationships Between Theology and Interpretation (1991). Various spheres of interpretation and how their hierarchies reflect theological truth.
  1113. David Piff and Margit Warburg. Seeking for Truth: Plausibility Alignment on a Bahá'í Email List (2005). Dynamics of participation on the Talisman listserver in 1995, and how it provided an interactive process for seeking truth.
  1114. Jamar M. Wheeler. Seeking Light in the Darkness of "Race" (2017). A historical sketch of how race concepts evolved, with analysis at macro and micro levels of society. Oneness of mankind is an enlightening force that, through individual agency and collective social action, can transform society.
  1115. Rhett Diessner. Selflessness: Congruences between the Cognitive-Developmental Research Program and the Bahá'í Writings (1990). 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.
  1116. Bradford W. Miller. Seneca Falls First Woman's Rights Convention of 1848: The Sacred Rites of the Nation (1998). 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.
  1117. James B. Thomas. Service, Joy and Sacrifice: An Essay on Commentaries by 'Abdu'l-Bahá (2004). On the exemplary life of service to God and to humankind; choosing to change one's life from predominately one of self-interest to one of sharing; the spiritual transformation which often follows such a change.
  1118. Benjamin Schewel. Seven Narratives of Religion: A Framework for Engaging Contemporary Research (2015). Academic discourse on religion is beginning to resonate with the broader Bahá'í vision. Seven narrative frameworks are examined and contrasted: subtraction, renewal, transsecular, post-naturalist, construct, perennial, and developmental.
  1119. Robert Sinclair Sarracino. Seven Valleys and the Scientific Method, The (2002). 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.
  1120. Sheila Banani. Seven Valleys of Bahá'u'lláh and Farid ud-Din Attar (2000). 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.
  1121. Lata Ta'eed. Sex, Gender, and New Age Stereotyping (1994). Advocates the abolishing of culturally produced differences between men and women and challenges gender inconsistencies inherent in many Bahá'í discussions.
  1122. Wendi Momen. Shared Prosperity: How Does That Work? (2015). The goal of shared prosperity includes two key elements: economic growth and equity. Without sustained growth, the poor are unlikely to increase their living standards, participate in broad ownership, or enjoy equitable use of land and resources.
  1123. Todd Lawson. Shaykh Ahmad al-Ahsa'i and the World of Images (2010). Characteristics and function of this world as found in the writings of Mullá Muhammad Muhsin Fayd Káshání and Shaykh Ahmad al-Ahsá'í. Does not mention the Bahá'í Faith.
  1124. Julio Savi. Shedding Light in the Hearts: Reflections on Poetry (2001). 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.
  1125. Juan Cole. Shi'i Clerics in Iraq and Iran, 1722-1780: The Akhbari-Usuli Conflict Reconsidered (1985). A debate which came to shape Shi'i jurisprudence, between those who believed that only the Imams should be the source of law, vs. those who held that rational study of scripture could yield worthy principles. (No mention of the Bábí or Bahá'í faiths.)
  1126. Nobel Augusto Perdu Honeyman and Ismael Velasco. Shoghi Effendi: An approach to his artistic contribution to style in English literature and to standards in translation (2004). On the technical and literary features of Shoghi Effendi's translations of Bahá'í scriptures: translation vocabulary; interpretation; features of his 'neo-classical' English used to elevate the text. 
  1127. Sandra Lynn Hutchison. Shoghi Effendi and the American Dream (1997). Context and import of Advent of Divine Justice, American destiny, the American frontier, ethical imperatives, and the Most Great Peace.
  1128. Jack McLean. Shoghi Effendi's The Dispensation of Bahá'u'lláh: A Theology of the Word (2008). An interpretation of Shoghi Effendi's 'theological' themes, including fundamental tenets of Bahá'í theology; the 'stations' of the Central Figures; exclusivist, inclusivist and pluralist statements; and the apologetic method of comparison.
  1129. June Manning Thomas. Shoghi Effendi's Plans for Progress Practical Lessons (1997). 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.
  1130. Moojan Momen. Shoghi Effendi's Translation of Terms Related to Law in Bahá'í Scripture (2015). Patterns in the Guardian's translation of terms related to the word law; different Arabic/Persian words translated as "law"; quotations in which Shoghi Effendi translated each word in some other way.
  1131. Jack McLean. Shoghi Effendi's View of Providential History in Light of the Judaeo-Christian Tradition (2005). The Guardian's letters reveal six feature of his historicity: palingenesis and transitional history; providential synchronization; teleological history; organically whole history; periodisation of ages and epochs; history as community identity-creation.
  1132. Frank Lewis. 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 (2001). 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.
  1133. Foad Seddigh. Significance of some Sites Mentioned in Memorials of the Faithful (2016). Abdu'l-Bahá cited many villages and cities: the Most Great House in Baghdád; the ruins of Madaen which Bahá'u'lláh visited many times; Sheikh Tabarsi's tomb; the city of Mosul which is built on the ruins of the ancient city of Nineveh.
  1134. Andrew Alexander. Significance of the Four Year Plan, The (2004). A look at the central documents of the 4 Year Plan (1996-2000) and their relevance to the new century. Understanding these International Plans helps the Bahá'í community evolve and expand. Includes overview of the role of these Plans in Bahá'í history.
  1135. Todd Lawson. Signs: Quranic Themes in the Writings of the Báb (2017). With the composition of the Qayyum al-asma, the Báb demonstrated the incredible breadth and depth of His knowledge and that He had fully interiorized, indeed embodied, the Quran. Selected themes briefly illustrated with quotations from the Qur'an.
  1136. James B. Thomas. Signs of Prophet-Hood, The: An Exposition on a Tablet by 'Abdu'l-Bahá (2005). On the signs of a Manifestation of God as articulated by ‘Abdu'l-Bahá; the type of proof utilized; the sequence of signs shown, some self-evident, others at a deeper level of meaning; historical confirmation. 
  1137. Bahiyyih Nakhjavani. Silences of God, The: A Meditation (2014). While the Word of God dominated the history of religion, contemporaries question the orthodoxy of language. God's Silence is also essential in shaping our individual choices and collective histories, and understanding Bahá'u'lláh's words.
  1138. Christina Kwauk and Jenny Perlman Robinson. Sistema de Aprendizaje Tutorial: Redefining Rural Secondary Education in Latin America (2016). A series on educational interventions where not only access to schools was improving, but also learning itself; a look at Colombia's Bahá'í-inspired initiative Sistema de Aprendizaje Tutorial ("Tutorial Learning System").
  1139. Will C. van den Hoonaard. Social Activism Among Some Early Twentieth-Century Bahá'ís (2006). Socialist involvement of some of Canada's earliest Bahá'ís, before and after the prohibition of involvement in political affairs.
  1140. Bryan F. Le Beau. Social Adaptation of Marginal Religious Movements in America, The (1993). 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.
  1141. Christopher G. Gourdine and Justin R. Edgren et al. Social Affinity Flow Theory: A New Understanding of Both Human Interaction and the Power of the Baha'i Training Institute Process (2019). On a new explanation of social rifts prevalent in many societies today as well as constructive efforts of social change, including community-building work of the Bahá'í Faith, in both its teachings and its training institute process.
  1142. Moojan Momen. Social Basis of the Bábí Upheavals in Iran (1848-1953): A Preliminary Analysis (1983). In the mid-19th century, Iran was shaken by unrest caused by the Bábí movement, which set off a chain of events that led on the one hand, to the constitutional movement in Iran, and on the other, to the establishment of the now world-wide Bahá'í Faith.
  1143. Will C. van den Hoonaard. Social Organization of Mentorship in Bahá'í Studies, The (1998). 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?
  1144. Catherine A. Honeyman. Social Responsibility and Community Development: Lessons from the Sistema de Aprendizaje Tutorial in Honduras (2010). Exploration of the connections between education, social capital, and development through a mixed-methods case study of Colombia's Sistema de Aprendizaje Tutorial, an innovative secondary-level education system.
  1145. Bret Breneman. Socrates'/Plato's Use of Rhetoric: A Bahá'í Perspective (1991). 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.
  1146. Gregory Baum. Solidarity with the Poor (2000). Roman-Catholic ideas of development; the World Bank and religion; social-science research and secularism; papal encyclicals concerning development.
  1147. Baharieh Rouhani Ma'ani. "Some Answered Questions" and Its Compiler (2017). Overview of the life of Laura Clifford Barney and her role in assembling and publishing the book Some Answered Questions, and a comparison with the appendix to the Kitab-i-Aqdas called Questions & Answers.
  1148. Denis MacEoin. Some Bahá'í and Shaykhí Interpretations of 'the Mystery of Reversal' (1982). Prophecies about the appearance of the Qa'im and the significance of certain letters and numbers within a cipher described in an Islamic text.
  1149. Amelia Danesh. Some Reflections on the Different Meanings of the Word Báb (1990). 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.
  1150. Bahiyyih Nakhjavani. Some Themes and Images in the Writings of Bahá'u'lláh (1976). Exploring the relationship between the Creative Word, particularly its expression in language, and the journey of the human soul to its Creator.
  1151. Phyllis Ghim-Lian Chew. Soul in Chinese and Bahá'í Belief, The (1998). 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.
  1152. Wolfgang A. Klebel. Sow the Seeds of My Divine Wisdom in the Pure Soil of Thy Heart: Towards Coordinating Langs' Communicative Approach of Psychoanalysis with the Revelation of Bahá'u'lláh (2019). On correlating the contemporary world and the Bahá’í Revelation through the psychoanalysis of Robert Langs, who postulated that "divine wisdom" lies inherent deep within the human unconscious mind.
  1153. June Manning Thomas. Spatial Strategies for Racial Unity (2020). On the nature and approaches of Bahá’í educational programs and community building efforts which seek, in the context of neighborhoods and villages, to raise capacity for service to humanity.
  1154. Friedrich W. Affolter. Specter of Ideological Genocide, The: The Bahá'ís of Iran (2005). History of the persecution and suppression of the Bahá'ís in Iran, through the lens of genocide studies. (Link to document, off-site.)
  1155. Michel P. Zahrai. Spiritual Approach to Microcredit Projects, A (1998). Spiritual considerations that should guide the elaboration and implementation of microcredit schemes and measure their success.
  1156. Layli Maria Miron. Spiritual Cosmopolitanism, Transnational Migration, and the Bahá'í Faith (2020). Spiritual cosmopolitanism — how people can be persuaded to extend feelings of kinship beyond their own ethnic or national groups — and its principles of universal love and harmony is a key to borderless solidarity.
  1157. Barbara J. Rodey. Spiritual Dimensions of Microfinance, The: Towards a Just Civilization and Sustainable Economy (2001). Prepared for the Microcredit Summit to emphasize the importance of universal spiritual principles to achieve the real benefits of microfinance services.
  1158. Kevin Brogan. Spiritual Footprints in the Sands of Time (2003). 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.
  1159. Robert A. White. Spiritual Foundations for an Ecologically Sustainable Society (1988). The basic attitudes to Nature contained within the Bahá’í writings; the emergence of an ecologically sustainable social order is linked to basic principles of the Bahá’í Faith, with the balance and cohesion of material and spiritual realities.
  1160. Anjam Khursheed. Spiritual Foundations of Science, The (1996). 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.
  1161. John S. Hatcher. Spiritual Nature of Reality, The: Has the Future Already Been Written? (2000). 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?
  1162. Phyllis Sternberg Perrakis. Spiritual Oppression in Frankenstein (1999). 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.
  1163. Ludwig Tuman. Spiritual Role of Art, The (1991). 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.
  1164. Sharon Nur Hatcher. Spirituality in Medicine: Reflections of a Bahá'í Physician (2015). A self-reflective piece by a family physician and educator; personal experiences and challenges with patients, students, and colleagues related to the integration of spirituality into medicine.
  1165. Youli A. Ioannesyan. St. Petersburg 19th Century Orientalist Collection of Materials on the Bábí and Bahá'í Faiths, The: Primary and Other Sources (2006). The important work of Russian scholars up to 1917 in collecting Bábí and Bahá’í materials; a detailed listing of available materials.
  1166. Star of the West: Complete issues (1910). Star of the West was a US Bahá’í newsletter published between 1910 and 1935.
  1167. Dan Q. Posin. Star Wars or World Peace (1986). How a "missile defense system" might work and ways in which it would not, ramifications for achieving global peace, and discussion by Robert Bowman, the first director of the Star Wars program. No mention of the Bahá'í Faith.
  1168. Graham Hassall. State and Society: Implications of the Most Holy Book (1996). 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.
  1169. Charles O. Lerche. Statecraft, Globalization, and Ethics (1999). 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.
  1170. Khazeh Fananapazir and Seena Fazel. Station of the Kitab-i-Iqan, The (1993). Review of the rank and station of the Iqan according to the primary Bahá'í literature, followed by an outline and a thematic guide.
  1171. Denis MacEoin. Still Lives (1993). 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.
  1172. Jan T. Jasion. Story of J. E. Esslemont and His Bahá'u'lláh and the New Era, The: Bibliography (2020). List of all of Esslemont's known writings, including his Bahá’í pamphlets and his medical writings, plus a bibliography of all translations of New Era.
  1173. Jim Stokes. Story of Joseph in Five Religious Traditions (1997). The parable of Joseph in the Hebrew Bible, the New Testament, and Islam. Prefaced by comments by Moojan Momen.
  1174. Jim Stokes. Story of Joseph in the Babi and Baha'i Faiths, The (1997). 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.
  1175. Sydney Sprague. Story of the Bahai Movement, The (1907). A short history and introduction to the Baha’i Faith by an early American Baha’i.
  1176. Howard Buchbinder. Strategies and Processes of Social Change (1987). The theoretical and analytic context within which Marxists approach issues of social change; Marxists believe in the notion of praxis, i.e. the linkage of social theory and social action/practice.
  1177. Sandra S. Fotos. Strategies for Spiritualization (1999). 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.
  1178. Todd Lawson. Structure of Existence in the Bab's Tafsir and the Perfect Man Motif, The (1992). 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.
  1179. Moojan Momen. Study of Religion, The: Some Comments on Methodology of Studying Religion (1991). Reasons for the broad variety of different theoretical frameworks from which to view religious phenomena and the lack of a unified model.
  1180. Moojan Momen. Study of the Meaning of the Word "Al-Amr" in the Qur'án and in the Writings of Bahá'u'lláh, A (2000). Examines two controversies about the Arabic-Persian term "al-amr"/"amr" regarding Quranic prophecy and the status of Subh-e Azal.
  1181. Kavian Sadeghzade Milani and Nafeh Fananapazir. Study of the Pen Motif in the Bahá'í Writings, A (1999). 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.
  1182. Todd Lawson. Styles of piety: Notes on the relationship between Bahá'í scholars and the Bahá'í institutions with reference to academic methodology (2003). 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.
  1183. Vahid Behmardi and William F. McCants. Stylistic Analysis of the Báb's Writings, A: Abridged Translation of Vahid Behmardi's Muqaddamih-yi dar bárih-yi sabk va siyáq-i áthár-i mubárakih-yi ḥaḍrat-i rabb a`lá (2007). English translation by McCants of Behmardi's Persian article "Stylistic Analysis of the Báb’s Writings".
  1184. Yasin Ipek. Subhi Ezel Mirza Yahya ve Ezeliler (Subhi Azal Mirza Yahya and the Azalis) (2021). History of the Bábí community following the execution of the Bab, which split into three sectarian divisions: the Bahá'ís, the Azalis, and the Bayanis.
  1185. Hossein Avaregan. Sul Valore Scientifico delle Profezie: Considerazioni di uno Studioso (1987). Illustrazione del “calcolo della probabilità”, ramo della scienza matematica scoperto dal matematico Blaise Pascal, applicato alla religione.
  1186. Roger Prentice. SunWALK: A Bahá'í-inspired Model of Education (2005). A model for a spiritualizing pedagogy based on development of the individual's Caring, Creative and Critical abilities, developed within the Community (the 4Cs), inspired by the light of higher-order values.
  1187. Christopher Buck. Symbolic Profile of the Bahá'í Faith, A (1998). 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.
  1188. Cal E. Rollins. Symbols of Individuation in E. S. Stevens's The Mountain of God (1989). Stevens’s novel records impressions of the Bahá'í community in ‘Akká and Haifa in 1911. The two main characters are moving through an "individuation process" which could lead them to the Bahá'í Faith. Jungian literary criticism explains the symbolism.
  1189. Elham Afnan. Symbols of Transformation: The Gardens and Terraces on Mount Carmel (2002). Article, with photo gallery, about the development, design, and philosophy of the terraces surrounding the Shrine of the Báb on Mount Carmel in Haifa.
  1190. Tadeja Jere Jakulin. Systems Approach in the World Heritage Site Bahá'í Gardens (2023). Functioning and management of the Bahá'í gardens in harmony with the social environment, the natural surroundings, pilgrims, and tourists; the interplay between theory and the practical application of systems thinking for tourism and UNESCO heritage.
  1191. Jean-Marc Lepain. Peter Terry, trans. Tablet of All Food, The: The Hierarchy of the Spiritual Worlds and the Metaphoric Nature of Physical Reality (2010). Terminology employed by Bahá'u'lláh to describe the hierarchy of the spiritual worlds: Háhút, Láhút, Jabarút and Malakút.
  1192. Ramin Neshati. Tablet of Maqsúd (Lawh-i-Maqsúd): Guidance on Human Nature and Leadership (2003). 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.
  1193. Foad Seddigh. Tablet of Patience (Surih Sabr): Declaration of Bahá'u'lláh and Selected Topics (2014). This significant Tablet from Ridvan 1863 covers the Seal of the Prophets, appearance and presence of God, resurrection, and the Qayyum al-Asma. Includes context of Bahá'u'lláh's life and troubles during this period.
  1194. Loulie Mathews. Tablet of the Báb found in British Museum (1931). Anecdote about the discovery of the Star Tablet of the Báb at the British Museum in London.
  1195. Stephen Lambden. Tablet of the Bell (Lawh-i-Náqús) of Bahá'u'lláh (2003). Translation of and introduction to a poem by Baha'ullah using mystical language to impart a theophanic proclamation.
  1196. Moojan Momen. Tablet of the Uncompounded Reality: Introduction (2010). The conflict in Islam between philosopher-mystics who adhere to the philosophy of existential oneness (wahdat al-wujud) and those who oppose this view as heresy.
  1197. Bahá'u'lláh. Moojan Momen, trans. Tablet of Unity (2001). Refers to unities of religion, words, ritual acts, ranks, wealth, and souls.
  1198. Stephen Lambden and Kamran Ekbal. Tablet to Hardegg (Lawh-i-Hirtík): A Tablet of Bahá'u'lláh to the Templer Leader Georg David Hardegg (2003). 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.
  1199. Kamran Ekbal. Tablets of Bahá'u'lláh to Muhammad Mustafa Baghdadi (2001). Review of the tablets of Bahá'u'lláh addressed to Muhammad Mustafa Baghdadi. [article in Persian]
  1200. Lowell Johnson. Tahirih (1982). Overview of the life of Qurratu'l-`Ayn, "Solace of the Eye," aka Zarrín-Táj, "Crown of Gold."
  1201. Amin Banani. Táhirih: A Portrait in Poetry (2000). 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.
  1202. Susan Maneck. Táhirih: A Religious Paradigm of Womanhood (1989). Táhirih, the Bahá'í archetypal paradigm of womanhood, is remembered by Bahá’ís as the courageous, eloquent, and assertive religious innovator whose actions severed the early Bábís from Islam completely.
  1203. Martha L. Root. David Merrick. Tahirih, The Pure, Iran's Greatest Woman (1938). Life story of Tahirih, the "heroine" of the Faith of the Bab.
  1204. Robert Weinberg. Tales of Magnificent Heroism: The Impact of the Báb and His Followers on Writers and Artists (2019). This concise survey explores how this particular episode in humanity’s religious history resonated so strongly through the decades that followed.
  1205. Hedi Moani. Teaching the Faith in Australia 1963-1975: Personal Recollections (1999). [needs abstract]
  1206. Matthew Weinberg. Technology, Values, and the Shaping of Social Reality (2019). On a Bahá'í view on technology, its role in advancing civilization, the critical issue of technological choice and its mechanisms, consultative processes, and the case of the Internet.
  1207. Geoffrey Benjamin. Temiar religions, 1994–2008 (2011). A study of the rise and decline of the Baha’i Faith amongst the Temiars of Malaysia. Link to paper (offsite).
  1208. JoAnn M. Borovicka. Ten Plagues of the Exodus in Light of the Bahá'í Writings, The (2015). The historical accuracy of Exodus is not essential to an appreciation of it; scholarship regarding the historicity of the Exodus story in general and the ten plagues specifically; contemporary significance of the metaphor of the plagues.
  1209. Ali Nakhjavani. Ten Year Crusade, The (2004). How Shoghi Effendi prepared Bahá’ís for the 10-Year Crusade; 27 objectives he formulated; impediments to the implementation of some of those objectives; and the place of the Crusade in history as well as future developments destined to flow from it.
  1210. Executive Committee of the Association for Bahá'í Studies – North America. Ten Year Retrospective, 24 July 2023 (2023). Retrospective outlining some of the ABS' key developments over the last ten years in response to the invitation of the Universal House of Justice to help build “the capacity of the friends to contribute to the prevalent discourses of society”.
  1211. Todd Lawson. Terms Remembrance (dhikr) and Gate (bab) in the Bab's Commentary on the Sura of Joseph, The (1989). Who is the "voice" of the Qayyum al-Asma: the person Ali-Muhammad Shirazi, the hidden Imam through The Báb, the Báb as the Imam himself, or God? The Bab seems to be the Imam speaking the voice of God. He is Dhikru'lláh, "Remembrance of God."
  1212. Gerald C. Keil. Textual Context and Literary Criticism: A Case Study based on a Letter from Shoghi Effendi (2010). The importance of systematic analysis of the written word prior to the process of exegesis to achieve clarity from the very start; textual questions; a specific example.
  1213. Vahid Brown. Textual Resurrection: Book, Imám, and Cosmos in the Qur'án Commentaries of the Báb (2004). on the notions of textuality underlying the Báb's Qur'ánic commentaries; the history of Qur'ánic commentary in Islam as context; the Báb's readings of the Qur'án as 'messianic performances'.
  1214. Lindsay-Rose Dykema. Thankful in Adversity: Using Bahá'í Writings and Benefit Finding to Enhance Understanding and Application of Mental Health Recovery Principles (2018). Both the Bahá’í Writings and the literature on "benefit finding" can enhance the understanding and applications of mental health recovery principles; the spiritual dimension of recovery.
  1215. Arthur Pillsbury Dodge. Paul Carus, ed. The Bahá'í Revelation (1905). Article, with photographs, correcting and expanding on some of Open Court's previous articles on the Faith. Introduced by Paul Carus with a brief essay, "The Behaist Movement."
  1216. Kathryn Jewett-Hogenson. The Cause of Universal Peace: 'Abdu'l-Bahá's Enduring Impact (2021). On Abdu'l-Bahá's interest in the Lake Mohonk Conferences on International Arbitration in New York, 1912, and the Quaker founders Albert and Alfred Smiley; Leroy Ioas and the World Unity Conferences; World Unity magazine (later World Order).
  1217. Vahid Houston Ranjbar. The Quantum State Function, Platonic Forms, and the Ethereal Substance: Reflections on the Potential of Philosophy to Contribute to the Harmony of Science and Religion (2023). Science and philosophy correlate to concepts from the knowledge system of religion; the ethereal substance described by Abdu’l-Bahá belongs to Plato’s idealized realm and resonates with the modern understanding of a quantum field.
  1218. Alex Vedovi. The Role of Public Institutions in Ensuring Social Well-Being (2020). Questions around government’s role in social welfare and the welfare state; Bahá'í perspectives on the government's role in supporting well-being; taxation, wealth, and poverty;
  1219. Marzieh Gail. The White Silk Dress (1945). An "intimate portrait" of Ṭáhirih first published Friday April 21, 1944.
  1220. Horace Holley. The Writings of Bahá'u'lláh (1922). On the creative nature of literature; the writings of Shakespeare; Bahá'u'lláh as author; the influence of the Divine shines through the writings of Bahá'u'lláh.
  1221. Roshan Danesh. Themes in the Study of Bahá'u'lláh's Kitáb-i-Aqdas: Emerging Approaches to Scholarship on Bahá'í Law (2017). Review of what emergent scholarship has thus far accomplished relating to the study of the Kitáb-i-Aqdas and Bahá'í law; suggested core themes and approaches; directions which future study of this topic might encompass.
  1222. Lameh Fananapazir. Themes of 'Abdu'l-Bahá's Tablets of The Divine Plan Illustrated by Scriptural References to the Bible and the Qur'án (2017). The Tablets of the Divine Plan, as well as Abdu'l-Bahá's Will and Testament and the Tablet of Carmel, are three “Charters” for promotion of the Cause of God, which can also heal the problems facing humanity in its crisis of faith.
  1223. Sen McGlinn. Theocratic Ideas and Assumptions in Bahá'í Literature: An Inquiry (2002). 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.
  1224. Oliver Scharbrodt. Theological Responses to Modernity in the Nineteenth-century Middle East (2002). 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.
  1225. Kevin Brogan. Theology of the Sacraments in the Roman Catholic Church, The (2001). 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").
  1226. Sen McGlinn. Theology of the State from the Bahá'í Teachings, A (1999). 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).
  1227. Wolfgang A. Klebel. "These Four States Conferred Upon Thee": Tetrarchic Thinking in Philosophy, Theology, Psychology (2013). We follow Bahá’u’lláh’s new principles and forget old patterns of thought in order to find peace, not only in the world, but also in our hearts. One new paradigm includes four-fold relationships, like Firstness/Lastness vs. Inwardness/Outwardness.
  1228. Mikhail Sergeev. Theses on Modernity and the Bahá'í Faith (2015). On how new religious movements respond to modernity; cycles of religion; project of modernity; culture vs. civilization; the Bahá'í extension of modernity; Bahá'í departure from modernity; separation of religion and state.
  1229. Graeme Were. Thinking Through Images: Kastom and the Coming of the Baha'is to Northern New Ireland, Papua New Guinea (2005). Anthropological study on the Bahá'í Faith in the Nalik area of New Ireland, New Guinea, especially the Nalik people's belief in harnessing ancestral power using transformative imagery.
  1230. Tova Makhani-Belkin. 'This Is a Progression, Not Conversion': Narratives of First-Generation Bahá'ís (2023). Unlike personal transformation experiences in Christianity, religious conversion to the Bahá'í Faith is more often described as a gradual personal and spiritual growth analogous to progressive revelation. Link to article (offsite).
  1231. Crawford Howell Toy. Thomas Kelly Cheyne (1916). Overview of the works and diverse intellectual interests of Cheyne, who championed the Faith as an independent Biblical scholar before joining it in 1914.
  1232. Stephen Lambden. Thoughts on the Establishment of a Permanent Bahá'í Studies Center and Research Institute, Some (1988). Present state and future possibilities of Bahá'í studies and academic curricula, and answers to various objections. Includes short compilation on the importance of scholarship.
  1233. Ali Nakhjavani. Thoughts on the Ministry of the Universal House of Justice, Some (2009). The position and responsibilities of the Universal House of Justice, particularly in the absence of a Guardian.
  1234. Rose van Es. Thoughts on the Teachings of Bahá'u'lláh and the Rise of Globalism, Some (1995). 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.
  1235. Adib Taherzadeh. Three Momentous Years of the Heroic Age (1973). A look at the extraordinary period of Revelation immediately after Bahá’u’lláh’s imprisonment in Akká.
  1236. Guy Sinclair. Three Stages of Divine Revelation, The (2002). 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.
  1237. Roger M. Dahl. Three Teaching Methods Used During North America's First Seven-Year Plan (1993). 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.
  1238. Michelle Maloney. Toward a Baha'i Concept of Mental Health: Implications for Clinical Practice (2006). Understanding religious beliefs as a resource for more fully conceptualizing clients psychological functioning; in particular, how Bahá'í clients conceive of mental health and counseling.
  1239. Paul Lample. Toward a Framework for Action (2018). On defining and encouraging scholarship, especially as it relates to the major objectives of the Bahá'í Faith, and the role of the scholar in the Bahá'í community.
  1240. Michael Karlberg. Toward a New Environmental Stewardship (1994). The Bahá'í vision of nature; spiritual principles required in our relationship with nature; the oneness of humanity; the New World Order.
  1241. George Starcher. Toward a New Paradigm of Management (1991). The fundamental changes taking place in management and organization in reaction to globalization and changing technology, and the new knowledge and information based economy.
  1242. Udo Schaefer. Towards a Bahá'í Ethics (2004). Bahá'í ethics are a transformative way of life and detachment involving truthfulness, trustworthiness, justice, moderation, wisdom, and prudence.
  1243. Gearoid Carey. Towards a Complete and Fully Integrated Model of the Human Species (2004). An adequate model of human evolution must integrate current scientific information as well as metaphysical insights from divine revelation. The human species model before and after the Neolithic revolution must include both.
  1244. Julio Savi. Towards a Definition of Bahá'í Theology and Mystical Philosophy (2003). 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.
  1245. Chris Jones Kavelin. Towards a Spiritual Methodology of Scholarship (2003). 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
  1246. Chris Jones Kavelin. Towards the Elimination of Religious Prejudice: Potential Christian Contributions From a Bahá'í Perspective (2004). 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.
  1247. Graham Nicholson. Towards the New World Order: A Bahá'í perspective (1996). 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.
  1248. Joan Barstow Hernandez. Transformative Leadership: Its Evolution and Impact (2018). The ideas behind the conceptual framework and capabilities of Núr University’s "Transformative Leadership Program," developed as a Bahá’í-inspired approach to leadership in academic settings or in projects of social action.
  1249. Craig L. Volker. Translating the Bahá'í Writings (1990). 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.
  1250. Stephen Lambden. Translation of the Arabic Du'á' al-Sahar (The Dawn Supplication) or Du'á' al-Bahá' (The Supplication of Splendour) with Select Expository Scriptural Writings of the Báb and Bahá'u'lláh, A (2023). Translation of and commentary on the Shí'í "dawn supplication" for the Islamic month of Ramadán, and its symbolic exploration in Bábí and Bahá'í texts. Link to article (offsite).
  1251. Amin E. Egea. Travels of `Abdu'l-Bahá and their Impact on the Press, The (2011). The presence of ‘Abdu’l-Bahá in Western countries aroused great interest in the general public and the media. The surveys the news reports of the events related to His visit and the impressions gained by His audiences.
  1252. Moojan Momen. Trial of Mullá 'Alí Bastámí, The: A Combined Sunní-Shí'í Fatwá against The Báb (1982). The trial of Mullá `Alí Bastámí was one of the most important episodes of 1844-45, being both the first occasion on which the new Bábí movement encountered the opposition of the ulama, and a crucial turning point in the development of the movement.
  1253. Denis MacEoin. Trial of the Báb: Shi'ite Orthodoxy Confronts its Mirror Image (2000). Overview of, and documents preserved from, the Bab's 1848 trial for heresy against Islam.
  1254. Wolfgang A. Klebel. True of Thyself: The Mystical Writings of Bahá'u'lláh and Ken Wilber's System of Integral Philosophy (2005). A comparison of Wilber's integration of the tradition of liberalism with a genuine spirituality and Bahá'u'lláh’s progressive Revelation, with an attempt to formulate some principles of an integral and progressive theology.
  1255. Duane L. Herrmann. Turbulent Prairie: Politics, The Press, and the Baha'i Faith in Kansas, 1897 (1999). 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.
  1256. Moojan Momen. Two Episodes from the Life of Bahá'u'lláh in Iran (2019). Regarding the conference of Badasht and Baha'u'lláh's arrival at the shrine of Shaykh Tabarsi, and on His experience in the Siyah Chal, close attention to the text of two Tablets leads to conclusions that differ from current Bahá'í history books.
  1257. Elham Afnan. Twofold Mission, A: Some Distinctive Characteristics of the Person and Teachings of the Báb (2019). Some features of the Bab's life and Writings highlighting the rare combination of qualities that have come to be associated with him.
  1258. Todd Lawson. Typological Figuration and the Meaning of "Spiritual": The Qurʾanic Story of Joseph (2012). Meanings of the famous shirt (qamís) as a symbol of Joseph's spiritual journey and travails in the Qur'an and tafsír. Brief mentions of Shaykh Ahmad, Siyyid Kazim, and the Báb on pp. 229, 231 and 237-238.
  1259. Marco Oliveira. Um Estado Laico numa Sociedade Confessional (2005). "A Lay State in a Religious Society": opinion article by a Portuguese Baha’i about the presence of Christian symbols in the classrooms of Portuguese public schools.
  1260. Ruben Jimenez Majidi. Una perspectiva bahá'í acerca del rol de los medios de comunicación y transporte en la configuración de una sociedad internacional (2022). Una investigación cualitativa basada en una revisión documental y bibliográfica acerca de la influencia de tecnologías de comunicación y transporte sobre procesos sociales, y sus correlación con la visión que proyectan las enseñas, y el avance cientía.
  1261. Trevor R. J. Finch. Unclipping the Wings: A Survey of Secondary Literature in English on Bahá'í Perspectives on Women (1994). Annotated bibliography of Bahá'í perspectives on women and women's issues.
  1262. Seena Fazel. Understanding Exclusivist Texts (1997). Contemporary religions, esp. Christianity, must examine their exclusivist claims to account for other paths to salvation.
  1263. Suresh Sahadevan. Understanding the Human Condition: Secular and Spiritual Perspectives (2001). 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.
  1264. Hossain Danesh. Une societe sans violence, un don a faire a nos enfants (1981).
  1265. Will C. van den Hoonaard. Unfreezing the frame: The promise of inductive research in Bahá'í studies (2001). 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.
  1266. Ron House. Unhealthy Science, Religion, and Humanities: The Deep Connection and what Bahá'u'lláh had to say about it (2001). [needs abstract]
  1267. Christopher Buck. Unique Eschatological Interface, A: Baha'u'llah and Cross-Cultural Messianism (1986). Tracing themes of messianism through the Occidental religions.
  1268. Moojan Momen. United Kingdom: History of the Bahá'í Faith (1998). A short history of the Bahá'í community of the United Kingdom.
  1269. Wolfgang A. Klebel. Unity and Progressive Revelation: Comparing Bahá'í Principles with the Basic Concepts of Teilhard de Chardin (2004). An attempt to correlate specific Bahá'í teachings with the corresponding concepts of Teilhard de Chardin, allowing us to compare the Faith with the 'progressive movements of today' and promote the study of the Bahá'í teachings more deeply.
  1270. Roxanne Lalonde. Unity in Diversity: A Conceptual Framework for a Global Ethic of Environmental Sustainability (1994). 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.
  1271. Robert Stockman. Unity Principle, The: Ideas of Social Concord and Discord in the Bahá'í Faith (2001). 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.
  1272. Cheshmak Farhoumand-Sims. Universal Declaration of Human Rights, Cultural Relativism and the Persecution of the Bahá'ís in Iran, The (2001). 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.
  1273. William S. Hatcher. Universal Values (2007). Once we acknowledge that human beings are the supreme value in creation, we act on that knowledge. We treat human beings as the ultimate value, as ends rather than means. Contains no mention of the Bahá'í Faith.
  1274. Christopher Buck. Universality of the Church of the East, The: How Persian was Persian Christianity? (1996). Prepublication chapter from Paradise and Paradigm: Key Symbols in Persian Christianity and the Baha’i Faith (Albany: SUNY Press, 1999.
  1275. Bijan Samali. Universality of the Laws of the Kitáb-i-Aqdas, The (1996). 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.
  1276. Chris Jones Kavelin. Universities as the Gatekeepers of the Intellectual Property of Indigenous People's Medical Knowledge (2008). While this article is inspired by Bahá'í principles, it has no mention of the Bahá'í Faith.
  1277. David Piff. Unofficial information and rumour in the Bahá'í community: The case of "The tree they couldn't kill" (1998). 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.
  1278. John S. Hatcher. Unsealing the Choice Wine at the Family Reunion (1994). 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.
  1279. James J. Keene. Unsuspected Effects of Religion on your Personality (1967). Review of research reports in sociology and social psychology journals to analyse survey data from five religious groups — Jews, Catholics, Protestants, Bahá'ís and non-affiliates — to define four dimensions of key social psychological dynamics.
  1280. Frank Lewis. Unveiling the Hidden Words, by Diana Malouf: An Extended Review (1998). 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.
  1281. John S. Hatcher. Unveiling the Huri of Love (2005). Three versions of this paper: Powerpoint presentation, audio file, and published article.
  1282. Charles O. Lerche. Us and Them: A Study of Alienation and World Order (1994). 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.
  1283. Sally Liya. Use of Trees as Symbols in the World Religions, The (2004). The tree is a universal symbol found in the myths of all peoples. This Jungian archetype figures in dreams; symbolizes growth, unfolding, shelter, and nurture; is regarded as the gatekeeper to the next world; and is a metaphor in Bahá'í scripture.
  1284. Moojan Momen. Usuli, Akhbari, Shaykhi, Babi: The Tribulations of a Qazvin Family (2003). 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.
  1285. Barbara K. V. Johnson. Valleys, Mountains, and Teacher Preparation (2015). The metaphor of the soul's journey through the Four Valleys illustrates the practical work of building a team of college and school-based practitioners in the Rocky Mountains to design a new program to prepare teachers for service in the public schools.
  1286. Jennifer Chapa and Rhett Diessner. Values Education in Bahá'í Schools (2000). 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.
  1287. Elizabeth de Souza. Views from a Black Artist in the Century of Light (2020). On the experiences of Black artists; biographical notes on McCleary “Bunch” Washington; African-American spiritual songs.
  1288. Holly Hanson. Vision and the Pursuit of Constructive Social Change (2020). Observations about the elements of building new social structures; examples from moments in African American history in the United States to explore how constructive social change involves a systematic cultivation of vision; social transformation.
  1289. Betsy Omidvaran. Visits of the Hands of the Cause of God to Ireland (2003). 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.
  1290. Muhammad Afnan and William S. Hatcher. Western Islamic Scholarship and Bahá'í Origins (1985). A critique of articles by Denis MacEoin, and a defense of Bahá'í interpretations of history vis-à-vis academic criticism.
  1291. Michael Karlberg. Western Liberal Democracy as a New World Order? (2007). Is the Western model of democracy the natural and nevitable way to organize free and enlightened societies?
  1292. Graham Hingangaroa Smith. Whanau (extended family) Structures as an Innovative Intervention into Maori Educational and Schooling Crises (1995). 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.
  1293. Ismael Velasco. "What I Want to Say is Wordless": Mystical Language, Revelation and Scholarship (2001). 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.
  1294. Geoffrey Nash. What is Bahá'í Orientalism? (2021). Postcolonial theory can help analyze religious writing; Edward Said and the concept of mutual othering; power and knowledge are linked in the production of Orientalist discourse. Link to article (offsite).
  1295. James T. Bixby. What is Behaism (1912). An outsider's early overview of Bahá'í history and teachings. Includes discussion of Bahá'í re-interpretations of prophecy
  1296. Robert W. Balch and Gwen Farnsworth et al. When the Bombs Drop: Reactions to Disconfirmed Prophecy in a Millennial Sect (1983). An academic article about the prophetic expectations of a covenant-breaker group, Baha’is Under the Provisions of the Covenant, who claimed the world would end on April 29, 1980.
  1297. Sahar D. Sattarzadeh. When We In/visibilize Our Nobility... (2020). On the Violence Against Women Act; domestic violence and resilience; reimagining resistance and visibilizing justice; visualizing nobility as a meditation; our spiritual afterlives.
  1298. Phyllis Ghim-Lian Chew. Whither the International Auxiliary Language? (1989). The Bahá'í Faith has promised that a day will come when there will be a universal auxiliary language taught in schools around the world. This promise is vital for peace and harmony. English and Esperanto have both strengths and flaws.
  1299. Moojan Momen. Who Was a Bahá'í in the Upper Echelons of Qájár Iran? (2023). The nature of multiple religious identities in a traditional society; five criteria by which many individuals can be identified as having secretly been Bahá'ís in the ruling society and administration of Qájár Iran. Link to article (offsite).
  1300. Michael L. Penn. Why Constructive Resilience? An Autobiographical Essay (2020). Reflections on growing up African-American; guidance from and a meeting with William Hatcher; the relationship between stress and anxiety, depression, and powerlessness; the practice of constructive resilience.
  1301. Sathia Varqa. Why freedom matters: Adding spirituality to Amartya Sen's interpretation on freedom (2006). The aim of this paper is to argue why freedom matters to individual being. This is done with reference to the work of Amartya Sen, the 1998 Nobel Prize recipient for economics.
  1302. Sue Podger. Why Indigenous Peoples Are Distinctive (1996). 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?
  1303. Sathia Varqa. Why only Baha'is can contribute to the Baha'i funds: The political economy perspective (2006). An exploration of why only Bahá'ís have the right and privilege of giving to the Bahá'í fund, demonstrated using the economic concept of rent. The comparison is extended to explain some of the motives of interest groups and political institutions...
  1304. Grant S. Martin. Why the Bahá'í Faith Is Not Pluralist (2007). Argues against Seena Fazel that the Bahá’í Faith is not a form of religious pluralism.
  1305. Sohrab Abizadeh. Will Globalization Lead to a World Commonwealth? (2005). How emerging international crises, such as global epidemics, when combined with the fundamental principles of unity and social justice prescribed in the writings of the Bahá’í Faith, are impelling the world toward the formation of a world commonwealth.
  1306. Julio Savi. Will, Knowledge, and Love as Explained in Baha'u'llah's Four Valleys (1994). Exploration of some of the "seemingly abstruse" concepts of the Four Valleys.
  1307. Susan Maneck. Wisdom and Dissimulation: The Use and Meaning of Hikmat in the Bahá'í Writings and History (1996). Examination of hikmat within the Bahá'í community, especially as it refers to survival strategies in situations of danger or insecurity.
  1308. Juan Cole. Wittgensteinian Language-Games in an Indo-Persian Dialogue on the World Religions (2015). Reflections on Bahá'u'lláh's theology of previous religions and Ludwig Wittgenstein’s concept of "language games"; Hinduism, India, and 19th-century Iranian culture; Manakji’s questions about Hinduism and Zoroastrianism.
  1309. Baharieh Rouhani Ma'ani. Women and Wisdom in Scripture (2015). Treatment of women in religion; influence of Bahá'í teachings in raising awareness about the plight of women and transforming attitudes across the globe; role of linguistic biases in degrading their status; role of wisdom in achieving gender equality.
  1310. Diane Chamberlin Starcher. Women Entrepreneurs: Catalysts for Transformation (1997). Describes the dramatic rise in importance of women entrepreneurs and how feminine qualities contribute to their success.
  1311. Anne Gordon Atkinson. Women in Art (1991). 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.
  1312. Susan Maneck. Women in the Bahá'í Faith (1994). Bahá'í paradigms of womanhood, and some highlights of women's participation in the Faith's history.
  1313. Richard Hollinger. "Wonderful True Visions": Magic, Mysticism, and Millennialism in the Making of the American Bahá'í Community, 1892-1895 (2004). The early growth of the American, and especially the Chicago, communities was more gradual and eclectic than previously thought, and Kheiralla's influence was less crucial.
  1314. Stephen Lambden. Word Bahá', The: Quintessence of the Greatest Name of God (1998). 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.
  1315. Stephen Lambden. Word Bahá, The: Quintessence of the Greatest Name (1993). History of the concept of the Greatest Name and its place in Bahá'í theology.
  1316. Wolfgang A. Klebel. Word is the Master Key for the Whole World, The: The Bahá'í Revelation and the "Teaching and Spirit of the Cause" in Dialogical and Personal Thinking (2007). The Word of God is the master key that opens all doors; it assures the opening to the meaning of the whole world and its relationship to heaven; it is the key to the hearts of men and the human spirit, which opens this world towards the doors of heaven.
  1317. Juan Cole. World as Text, The: Cosmologies of Shaykh Ahmad al-Ahsa'i (1994). 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.
  1318. World Order: Complete issues (1935).
  1319. Universal House of Justice. Steve Cooney, comp. World Order, Evolution Towards: Notes on recent secondary literature, compilation, and two memoranda from the Bahá'í World Centre (1990). Two letters, "Request for Materials about the World Order of Bahá'u'lláh" and "World Government and the Universal House of Justice," and compilation "Extracts from Letters Written by and on Behalf of the House of Justice on Evolution Towards World Order."
  1320. Amin Banani. Writings of 'Abdu'l-Baha, The (1971). The style and genres of Abdu'l-Bahá's writings, a chronology of their thematic and linguistic change, and a categorization of the various types of his writings and talks.
  1321. Abdu'l-Hamid Ishraq-Khavari. Habib Taherzadeh, trans. Writings of Baha'u'llah, The (1974). Part of a commentary by the renowned scholar `Abdu'l-Hamid-i-Ishraq Khavari, adapted by Habib Taherzadeh, summarizing many of the early and often untranslated Tablets of Bahá'u'lláh.
  1322. William F. McCants. Wronged One, The: Shí'í Narrative Structure in Bahá'u'lláh's Tablet of Visitation for Mullá Husayn (2002). On the martyrdom of Mulla Husayn, the structure of sacrificial and devotional narratives, and Shi'i antecedents.
  1323. Phyllis Ghim-Lian Chew. Yínyáng Cosmology and the Bahá'í Faith (2013). The yin-yang concept is pivotal to Chinese thought, culture, government, and ethics. It also bears many similarities with Bahá'í philosophy and practice.
  1324. Graham Hassall. Yerrinbool Bahá'í School 1938 - 1988: An Account of the First Fifty Years (1988). History of an early Australian Bahá'í school.
  1325. Necati Alkan. Young Turks and the Bahá'ís in Palestine, The (2011). Reform movements in turn-of-the-century Palestine and the influence of Abdu'l-Bahá on his political milieu.
  1326. Farahnaz Feeney and Kynan Feeney. Youth Suicide in Australia: Future Directions in the New Millennium (2002). [needs abstract]
  1327. Oleg Kyselov. К вопросу о типологии и классификации веры бахаи: On Typology and Classification of the Bahá'í Faith (2011). An attempt to classify the Bahá'í Faith from a perspective of the sociology of religion and Marxism.
  1328. Bill Washington. Vladimir Chupin, trans. Комментарии к Пространной обязательной молитве (1996). Комментарий к Пространной обязательной молитве Бахауллы
  1329. Gregory C. Dahl. Vladimir Chupin, trans. Шаги в сторону экономической модели бахаи (1991). 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.
  1330. Hooshmand Badee. به سوی یک جامعه مشترک المنافع در اتحادیه جهانی بهائی از دیدگاه حضرت ولی امرالله (Bih Súy-i-Yik Jámi'iy-i-Mushtaraku'l-Manáfi' dar Ittiḥádíyyiy-i-Jaháníy-i-Bahá'í az Dídgáh-i-Ḥaḍrat-i-Valíyy-i-Amru'lláh): "Towards a Bahá'í World Commonwealth from the Guardian's Perspective" (2013).
  1331. Hooshmand Badee. حضرت عبدالبهاء - پیشگام اقتصاد اخلاقی (Ḥaḍrat-i-'Abdu'l-Bahá: Píshgám-i-Iqtiṣád-i-Akhláqí): "'Abdu'l-Bahá - A Pioneer of Moral Economics" (2021).
  1332. خوشه هایی از خرمن ادب و هنر (Khúshih-Há'í Az Kharman-i-Adab va Honar): "From the rich harvest of Persian culture and literature" (1989). Twenty volumes of scholarship in Persian, based on proceedings and papers from the Society of Persian Arts and Letters conferences (Khoosh-i-Ha'i Az Kharman-i-Adab va Honar = "from the rich harvest of Persian culture and literature").
  1333. خوشه هایی از خرمن ادب و هنر vol. 1: Khúshih-Há'í Az Kharman-i-Adab va Honar (from the rich harvest of Persian culture and literature) (1989).
  1334. خوشه هایی از خرمن ادب و هنر vol. 20: Khúshih-Há'í Az Kharman-i-Adab va Honar (from the rich harvest of Persian culture and literature) (2018).
  1335. Hooshmand Badee. نظری اجمالی به زیانهای ناشی از تبعیضات اقتصادی بر ضد جامعه بهائی در ایران (Naẓarí Ijmálí bih Zíyán-háy-i-Náshí az Tab'íḍát-i-Iqtiṣádí bar Ḍidd-i-Jámi'iy-i-Bahá'í dar Írán): "A brief overview of economic apartheid against the Bahá'ís in Iran and its impact on the economy of Iran" (2015).
Home Site Map Links Tags Chronology About Contact RSS