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Bahai Library Online

Unpublished academic articles. See also published articles and non-academic essays / short articles.

Articles / papers, unpublished

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  1. Abdu'l-Baha and "The Other", by Jan T. Jasion. (2021-02). On xenophobia; Abdu'l-Bahá's response to it; his reactions to certain newspapers; the impact of xenophobia on digitized collections; some comments by Bahá'u'lláh on journalism. Text of a webinar presented to the Wilmette Institute (December, 2020).
  2. 'Abdu'l-Baha Writes to Kansas City, by Duane L. Herrmann. (2002). Early history of the Bahá'í Faith in the Kansas City Metropolitan Area, from 1896 to 1919 and beyond. Includes three new provisional translations.
  3. 'Abdu'l-Baha: A Biblical Figure?, by Combiz Nuri. (2009). Biblical prophecies that could relate to Abdu'l-Bahá and the Seventh Angel of the Apocalypse, and the nature of the Covenant.
  4. Achieving Planetary Consciousness: Reality, Reason, and Revelation, by William S. Hatcher. (2008). The importance of understanding the world in terms of both linearity and non-linearity; the need to make a disciplined approach to the study of the Bahá'í Revelation so that we are able to progress in our evolution towards true planetary consciousness.
  5. Affairs of the Heart: Early Theophanic Interpretations of Muhammad's Relationship with the Divine, by Michael Cook, William F. McCants. (2001). The relationship between God and humanity is one of the principal motifs of the Qur’an; the human heart is the locus of understanding and divine guidance; exegesis of Surat an-Najm, "The Star." Contains no mention of the Bahá'í Faith.
  6. Alice Buckton's Glastonbury Pilgrimage, by Lil Osborn. (2020). Buckton's spiritual awakening and pioneering activities in Glastonbury, including her setting up a womens' and pilgrims' hostel, and the Pilgrimage of Avalon.
  7. Apuntes sobre los Sabeanos, by Badi Villar Cardenas. (2001). Este articulo explora las fuentes bahá'ís en la Escritura Sagrada y la literatura bahá'í secundaria sobre el Sabeanismo y sus posibles orígenes.
  8. Arabic Grammar of the Báb, The, by William F. McCants. (2002). Muslim detractors of the Bab have often criticized his grammar. Did the Bab make grammatical errors due to a poor knowledge of the language, or did he intentionally coin a new grammar?
  9. Art of Sacred Reading, The: In Search of a Bahá'í Approach, by Ismael Velasco. (2006). Embracing paradox: the experience of contradiction and the logic of reconciliation; "Loving sympathy": the example of Montaigne; sacred text and sacred reading: a journey into the Book of Certitude.
  10. Ashgabat Collection, by Olga Mehti. (2019). On the life and works of Alexander Tumansky and his involvement with Bahá'í history.
  11. Authority of the Institutions According to the Will and Testament of Abdu'l-Bahá, The: A Text Analysis, by Gerald C. Keil. (2017). Abdu'l-Bahá's Will and Testament is the indispensable starting point for understanding the Bahá'í Administrative Order, and the competencies and areas of responsibility of the various institutions. The text must be examined as a cohesive whole.
  12. Babi Heroism and the Recovery of the Heroic, by Jack McLean. (2009). In defining the three ages of Bábí-Bahá’í history, Shoghi Effendi named the first the Heroic Age, thus aligning the virtue of heroism and the Bahá’í Faith’s metaphor of historical time, with The Bab as the tragic hero.
  13. Babi Martyrs, Some, by John Walbridge. (2002). Includes bios of Shaykh Salih Karimi, Mulla Abd al-Karim Qazvini, the Farhadis of Qazvin, the Seven Martyrs of Tehran, and others.
  14. Bahá'í and Subud Dissent: Developments in the 2000s, by Bei Dawai. (2011-06). Overview by a non-Bahá'í on dissident movements, ex-Bahá'ís, and contemporary ideological debates.
  15. Bahá'í Approach to Cosmopolitan Ideas in International Relations, The, by Nalinie N. Mooten. (2006-11-14). A Bahá’í approach to the cosmopolitan tradition in International Relations theory; contributions the Bahá’í model can offer to this growing tradition; cosmopolitanism as articulated by the Cynics in ancient Greece and by Enlightenment philosophies.
  16. Bahá'í Approaches to World Problems, by Iscander Micael Tinto. (2013). Historical, religious, scientific, and economical analysis of the state of the world and how the various problems of humanity should be faced, based on the Bahá’í Writings and some contemporary philosophical and scientific theories.
  17. Bahá'í Bhajans: An example of the Bahá'í Use of Hindu Symbols, by William Garlington. (1998-01). The appearance of Bahá'í bhajans is indicative of both the approaches taken by the Indian Bahá'í community towards Hindu villagers during the mass teaching period, and perhaps of a broader pattern of cross cultural exchange and adaptation.
  18. Bahá'í Buildings in England: Project Number 7078, by Emma Tomalin. (2018-06). Research to provide Historic England with information about buildings Bahá’ís use, so that H.E. can work with communities to enhance and protect those buildings: where are Bahá'í buildings, and how many? What kinds of buildings? Their community value?
  19. Bahá'í Church of Calabar, West Africa, The: The Problem of Levels in Religious History, by Anthony Lee. (1997-11). The growth of a 'Bahá'í Church' in Calabar indicates the enormous role played by the initiative of the African converts themselves, and that the points of attraction to the Bahá'í message were different from those expected by the pioneers.
  20. Bahá'í Communities in the Asia-Pacific: Performing Common Theology and Cultural Diversity on a 'Spiritual Axis', by Graham Hassall, William Barnes. (1998-07). The idea of a ‘spiritual axis' between the Bahá'ís of the northern and southern regions of the Asia-Pacific both served to establish closer relations between them, and raise consciousness of the barriers impeding their close relations.
  21. Bahá'í Faith: Prophecy and Conversion, by Brian J. Mistler. (2001-02). Results of a field study of Bahá'ís in the United States and Australia which demonstrate that family connections and social teachings are greater incentives to conversion than prophecy is.
  22. Bahá'í Faith and Science Fiction, The, by Lavie Tidhar. (2004-01). Contacts between Sci-Fi and Bahá'í have so far been minimal, but the origins of these two seemingly-disparate groups are shared by Western influences of the Enlightenment, urbanization, industrialization, Modernism, and the world of mass consumption.
  23. Baha'i Faith and the Western Esoteric Tradition, The, by Lil Osborn. (2015). The importance of individuals seeped in the mystical, the occult, and esoteric to the early 20th-century creation of Bahá'í perspectives on modernity and mysticism.
  24. Bahá'í Faith in Austin, The: The Early Years, by Catherine Gent. (1992). Covers years 1912–1971, and includes appendix "Anna Reinke: First Baha'i in Texas."
  25. Bahá'í Faith in Hong Kong, by Graham Hassall. (1998). Extensive and detailed overview of the history of the Bahá'í community in Hong Kong.
  26. Bahá'í Faith in India, The: A Developmental Stage Approach, by William Garlington. (1997-06). 5 distinct stages of development of Bahá'í history in India, each with its own unique personalities and events, patterns of community organization and missionary endeavor; the internal and external dynamics which led to these changes.
  27. Bahá'í Faith in Iran, The, by John Walbridge. (2002). Includes essay "Three Clerics and a Prince of Isfahan: background to Bahá'u'lláh's Epistle to the Son of the Wolf" and bios of Ayatollah Khomeini and Zill al-Sultan.
  28. Bahá'í Faith in Tasmania 1923-1963, by Graham Hassall. (1995). Early history of the Bahá'í community of Tasmania.
  29. Bahá'í Faith in Turkey, The, by John Walbridge. (2002). Includes bios of individuals from Turkey who figure prominently in Bahá'í history.
  30. Bahá'í Hermeneutics: An Academic and Primary Source Inquiry, by Peter Terry. (2009). An exploration of the practice of scriptural interpretation by contrasting the "normative" approaches of the Central Figures with contemporary scholastic approaches by Juan Cole, Christopher Buck, Dann May, Michael Sours, Jack McLean, and Sen McGlinn.
  31. Bahá'í Life and Existentialism, by Jack McLean. (2008/2012). The role of passion in the search for truth; existence and essence in living-in-the-world; epiphany and experiences of spiritual crisis; return to a belief in the soul; existentialism in sacred Bahá’í history; Bahá’u’lláh’s theology of the self.
  32. Bahá'í Perspective on International Human Rights Law, A, by Brian D. Lepard. (2013-02). Overview of the evolution of modern "secular" systems of international human rights law and their limitations, principles in the Bahá’í Writings relevant to such laws, and implications of these principles for reform of the contemporary legal order.
  33. Baha'i Principles of Education: Categorization of and Commentary on Extracts from Baha'i Education, by Rodney H. Clarken. (1998-04-13). Compilation and categorization of, and commentary on, extracts from the Writings on the topic of education, curriculum, and pedagogy. Paper presented at the annual meeting of the American Educational Research Association.
  34. Bahá'í Proselytization in Malwa, India, by William Garlington. (1984/2001). The establishment of the Bahá'í Faith in Malwa amongst poor rural villagers; elements of appeal, including the use of Hindu terminology.
  35. Bahá'í Spirituality, by Moojan Momen. (1997). Bahá'u'lláh summons us to a realisation of our true selves, urging us to free ourselves from the illusions of the world and to turn ourselves towards the Divine, the transcendent reality that is the true orientation of our lives.
  36. Baha'i Studies at the Crossroads: Key Papers and Developments in the Baha'i Studies Review 1990-2002, by Seena Fazel. (2018). Review of the first 12 years of the BSR journal, highlighting some key papers and developments from the viewpoint of the editor, some of the journal's novel contributions to Bahá'í studies, and future directions it might take.
  37. Baha'i View of the Educated Person, The: A Case Study in Religious Education, by Timothy Reagan. (1996-04). How Bahá'ís conceive of universal education; nine principles of faith including social teachings, oneness of humanity, elimination of prejudice, and spirituality. Paper presented at the American Educational Research Association.
  38. Bahá'í View on Biological Evolution: Exploring Bahá'í Perspectives on the Intersection of Theology and Science, by Bahman Nadimi. (2023-09). Intersection of theology and science; philosophers of the past; 'Abdu’l-Bahá's and Shoghi Effendi's comparisons of Eastern and Western philosophers and their statements on science; metaphysical principles; moral implications of the evolutionary model.
  39. Bahá'í Writings, Philosophy and Environment, by Ian Kluge. (2009-08). Philosophy is one of the most under-utilized resources in the quest for an improved psycho-spiritual environment and an improved relationship to the natural world.
  40. Baha'u'llah and Human Nobility, by Nader Saiedi. (2015). Perspectives on the concept of nobility, from Zoroaster to Max Weber and Nietzsche; Rousseau to Bahá'u'lláh; institutionalization of human dignity; reinterpretation of religion.
  41. Basisvertrouwen, by Phyllis K. Peterson. Wil van der Kooij, trans. (1998). Over hoe vertrouwen in de bahá'í-gemeenschap kan worden gecreëerd, met bahá'í-geschriften als richtlijn. We hongeren naar vertrouwen, wat een voorwaarde is voor vriendschap en een sleutelbeginsel bij onderricht.
  42. Beauty of the Organic Oneness of Nature and Humanity, The: Environmental Psychology and the Bahá'í Writings, by Rhett Diessner. (2012 Summer). The interdependence of humanity and nature through the lens of environmental psychology: human cognition, emotions, and values are influenced and shaped by the natural environment; the beauty and health of nature are in turn influenced by humans.
  43. Beginnings of the Bahá'í Faith in Watauga County, North Carolina, by Audrey Mike Parker. (1988/2019). Beginnings of the Faith in a mountain community. Less an historical account, this is more an overview of the efforts of Bahá'ís to establish a community within a southern Appalachian county. Includes biographical interview with Janie Winebarger Dougherty.
  44. Bibliographie des ouvrages de langue française mentionnant les religions babie ou baha'ie (1844-1944), by Thomas Linard, comp. (1997-06). Bibliography of French works mentioning the Bábí or Bahá'í Religions, 1844-1944.
  45. Bioprospecting and Indigenous Knowledge in Australia: Implications of Valuing Indigenous Spiritual Knowledge, by John Hunter, Chris Jones. (2006-07). Co-authored/painted paper by Aboriginal and 'Western' authors primarily focusing on spiritual issues in law.
  46. Black and Beautiful: Skin Color in the Biblical Song of Songs, by Ted Brownstein. (2023). Racial biases can be found in several translations of the biblical Song of Solomon; a look at the original Hebrew from the perspectives of morphology and syntax can give insights into a contextually accurate translation of these controversial passages.
  47. Black Pearls: The African Household Slaves of a Nineteenth Century Iranian Merchant Family, by R. Jackson Armstrong-Ingram. (2003-10). The African slave trade to Iran in the 1800s, and the lives of household slaves of one specific merchant family from Shiraz, that of The Báb, as described in the narrative of Abu'l-Qasim Afnan.
  48. Black Roses in Canada's Mosaic: Four Decades of Black History, by Will C. van den Hoonaard, Lynn Echevarria-Howe. (1994-02). Survey of African-Americans in Canada, their activities in the Bahá'í community, and statistical information.
  49. Bridge over Troubled Waters: The City of Haifa in Lavie Tidhar's Stories, by Ehud Maimon. (2012-01-23). Brief mentions of the temple of the Bab and the terraces, and the place of Haifa and Mt. Carmel in some contemporary Israeli fiction. Includes photos.
  50. Brief Analysis of the features of Bábí Resistance at Sheikh Tabarsi, by Sepehr Manuchehri. (1998-10). The unique features of the Bábí Resistance in Sheikh Tabarsi; how it compared to other militia movements in terms of numbers, membership, social status, military training and leadership.
  51. Brief History of the Bahá'í Faith, by Local Spiritual Assembly of the Bahá'ís of Boise, Idaho, comp. (1996-11-25). Chronology of major events in Bahá'í history from 1844 to 1996.
  52. Brief Introduction to Millennial Zeal in the Nineteenth Century, A, by Chris Manvell, Carolyn Sparey-Gillies. (1997). Joseph Wolff, William Miller, and millennial zeal in early 19th-century America; biblical proofs of the return of Christ; the appearance of the Báb in Iran.
  53. Broad Contours of the Canadian Baha'i Community, by Will C. van den Hoonaard, Deborah K. van den Hoonaard. (1994-09-05). Historical and sociological overview of the Canadian Bahá'í community.
  54. Buddy, Can You Spare a Paradigm?: The Bahá'í Faith and the New Age Movement, by Paul Dodenhoff. (1999). The juxtaposition between the 'New Age' movement in the United States and Britain and the Bahá'í Faith.
  55. Búsqueda de la Santidad, La, by Walter Velasquez. (2001). ¿Es fácil ser un santo?, cada uno tiene la respuesta, pero no podemos negar que es un reto emocionante y a la vez necesario si queremos transformar y mejorar el mundo.
  56. Centers of Learning for Social and Economic Development, by Paul Lample. (1995-03-19). On the birth and efflorescence of a new civilization; a new age of maturity in humanity's development; the conceptual basis for development strategies; development projects as centers of learning; the Office of Social and Economic Development at the BWC.
  57. Change of Culture, A, by Moojan Momen. (2003/2011). An overview of the process of cultural change in the Bahá'í community.
  58. Chaos as Metaphor for the Study of Social Processes in the Postmodern World: A Baha'i Illustration, by Will C. van den Hoonaard, William W. Hackborn. (1997-03). How ideas drawn from the study of chaos theory can be used to describe some aspects of a social environment.
  59. Characterization in the Writings of Shoghi Effendi: With Special Attention to Yahya, by Jack McLean. (2000). The Guardian employed a creative literary device of adding moralistic comment about historical figures, such as kings and clerics, casting them as "heroes" or "villains." Mirza Yahya is depicted with aspects of the demonic.
  60. Chasm of Belief, by Barbara L. McLellan. (1996). Post traumatic stress disorder, its challenge to the Bahá'í community, and steps which may assist the community to face this issue.
  61. Choice Wine: The Kitab-i Aqdas and the Development of Bahá'í Law, by Anthony Lee. (1995-04). The Kitab-i Aqdas was not intended to establish a new law code (shari'a) similar to the one known to 19th century Muslim jurisprudence, but rather to discard that approach to law in favor of a more organic promulgation of ethical principles.
  62. Christian Faith and the Formation of the Principles of Ideas and its Church Organizations, The, by Kamran Ekbal. (2011). On the Christian religion and the process of formulating principles, concepts, and organizational structure in relation to the history of religious thought. [article in Persian]
  63. Christianity from a Bahá'í Perspective, by Robert Stockman. (1998). Includes two topics: "A Bahá'í approach to the Bible" and "Bahá'í Writings on Jesus Christ."
  64. Church and State in the World Order of Baha'u'llah, by Sen McGlinn. (1994-11-06). The concept of theocracy as it applies to the Bahá'í model of government.
  65. Clay into Crystal: How Thought Shapes Structure in the Pursuit of Justice, by Holly Hanson. (2001-09). Explores the concept that social structures emerge out of patterns of thought, illustrated with the history of political transformation in Uganda, of economies in Europe, of the academy.
  66. Coincidentia Oppositorum in the Qayyum al-Asma: The terms "Point" (nuqta), "Pole" (qutb), "Center" (markaz) and the Khutbat al-tatanjiya, by Todd Lawson. (2001-01). The importance of the Khutba al-tutunjiya for a study of the Bab's writings; the presence in the Qayyum al-asma of the motif of the coincidentia oppositorum, in distinctively Shi'i form, as an expression of its "apocalyptic imagination".
  67. Colonialism, Nationalism and Jewish Immigration to Palestine: Abdu'l-Baha's Viewpoints Regarding the Middle East, by Kamran Ekbal. (2014). Abdu'l-Bahá was opposed to the cultural and political colonialism of foreign powers and their militaries. In spite of the Bahá'í principle of abstaining from politics, exceptions can be made in the face of tyranny and injustice.
  68. Common Language for Postmodern Political Theologies, A, by Sen McGlinn. (2006-04). Delivered to the Society for the Study of Theology 2006 Annual Conference, 3-6 April 2006.
  69. Common Threads: A Theory and Practice of Community Development, by John W. Suggs, Jr., Lin Deahl-Coy. (1999-06). Results of a sociological study designed "to teach practical skills of love, support and belonging."
  70. Communicative Interaction: Relating Habermasian Universalism to Baha'i Consultation, by Jonah Winters. (1996). The philosophy of Jurgen Habermas has been influential in formulating definitions of morality. These theories are similar to the unique use by Bahá'ís of "consultation" as a tool for creating civil societies and nonrepressive moral codes.
  71. Comparison of God and Soul Concepts from a Bahá'í and Hindu Point of View: Conceptions and Experiences of the Afterlife, by Diane Robinson Kerr. (2014). Common ground between Hinduism’s Brahman and the Bahá'í conception of God, and the complex understanding they propose of the soul and Atman.
  72. Comparison of the concepts of Prophet and Messenger in Islam and Manifestation in the Baha'i Faith, by Richard Ater. (1997). Analytical overview of the theology of prophethood in both religions.
  73. Conceptualising Moral Values: A Metaphysical, Ethical and Empirical Dialogue with Schaefer's Moral Philosophy, by Ismael Velasco. (2012). On a framework for a moral philosophy that integrates three areas of contemporary discourse: meta-ethics, which begins from metaphysics; ethics, which frames the hermeneutics of morality itself; and praxis, as disclosed and recorded by empirical science.
  74. Consciousness, by Wm. Keith Bookwalter. (1996). Thoughts on a Bahá'í approach to human consciousness which the author terms "A Physical / Psychospiritual Theory of Consciousness"; Bahá'u'lláh's teachings on consciousness and the body / brain / mind / soul connection; the "ghost in the human machine."
  75. Consultation in the Quest for World Peace, by Roger Coe. (1987). The Universal House of Justice in Promise of World Peace advised that Bahá'ís conduct their affairs utilizing a system of "commonly accepted consultative principles". This is a brief but comprehensive study of that system. Includes audio version.
  76. Contemporary developments in Baha'i studies: An examination using citation analysis, by Seena Fazel. (2003-01). Investigation of contemporary developments using the technique of citation analysis, a widely used method to report trends in academia.
  77. Continuities and Discontinuities in Islamic Perspectives on Cultural Diversity, by Sulayman S. Nyang. (1999-02). Contains only brief mention of Bahá'ís, but discusses the Iranian Revolution and related topics.
  78. Conversion Movements within Hindu Village Culture, by Susan Maneck. (1997). Hindu, Christian, and Bahá'í conversion patterns in India.
  79. Conversion, Transformation, and Sacrifice in the Revelation of The Bab, by Peter Ashelman. (2001-09). Hermeneutics in early Babi/Bahá'í history and its relationship to conversion, and the historical evolution of the world Bahá’í community since its origins.
  80. Correlating Mystical Experience to the Knowledge of God, by Jack McLean. (2000-10). Mysticism, "the experience of God," and theology, "the knowledge of God," are both expressions of one symbiosis. This paper characterizes mysticism, debunks objections to it, and explores a Bahá'í context through the Four and Seven Valleys.
  81. Course on Bahá'í Symbolism, by Ernesto Fernandez. (2013-07). Symbolic forms in the Writings and Bahá'í architectural systems, and their analogues in universal religious symbolism. Includes Spanish translation, "Curso de simbología bahá ́í."
  82. Covenant, The: Brit Olam, by Peter Terry. (1997). The concept of covenant is found in the Bible, the Qur'an, and Bahá'í writings. Using the form of an inter-religious dialogue, this paper correlates references to covenant in four religions, demonstrating the distinctive characteristics of each.
  83. Creating Intimacy: In the Community and With the Seeker, by Phyllis K. Peterson. (1998). On how intimacy in the Bahá'í community can be created, using Bahá’í scriptures as guideline. We hunger for intimacy, which is a prerequisite for friendship and a key principle in teaching. Cases drawn from experiences of people who feel psychically hurt.
  84. Critical Examination of 20th-Century Baha'i Literature, A, by Vance Salisbury. (1997). Explores the claim, first made by E. G. Browne, that some Bahá'ís suppress or distort historical texts. Includes tables of changes made in different editions of four popular Bahá'í books.
  85. Czar Alexandre II: Breve apontamento biográfico e a sua relação com a religião Bahá'í, by Marco Oliveira. (2007). Breve resumo histórico da vida do Czar Alexandre II; a relação da Russia com os Bahá'ís e a Epistola de Bahá'u'lláh a Czar. Short description of the life of Tzar Alexander II, Russia, and the Tablet of Bahá'u'lláh to the Tzar.
  86. Death of Death, The: A Study of Self-Annihilation and Suicide in the Light of Sufi Thought and Bahá'u'lláh's Early Texts, by Bernardo Bortolin Kerr. (2014). On theories of suicide in the field of conventional psychology and the writings of Bahá'u'lláh.
  87. Deconstructing and Reconstructing the Shari'a: Babi and Baha'i Solutions to the Problem of Immutability, by Denis MacEoin. (1997). Ways in which the Bab and Bahá'u'lláh adopted and changed the Islamic shari`a in their own, new codes of law.
  88. Development of the Bahá'í Faith in Malwa, The: 1941-1974, by William Garlington. (1999-02). A socio-cultural examination of Bahá'í mass teaching as experienced in Central India.
  89. Dialogue on Infallibility: A response to Udo Schaefer's 'Infallible Institutions?', by Peter Terry. (2006). An extended review of the themes first published in Schaefer's Making the Crooked Straight, presented in the form of a dialogue. Part of this paper was delivered at the Association for Bahá’í Studies conference in 2006.
  90. Did Prophecy Fail? The Lesser Peace and the Year 2000, by Jack McLean. (2003-08). Prior to the 2010s, there was widespread belief in the Bahá'í community that the Lesser Peace would be established by the year 2000, following some catastrophic event. Yet the Scriptures do not make this claim. Prophecy is interpreted in retrospect.
  91. Dimensions in Spirituality: Presentation, by Jack McLean. (1995-10). A summary of some concepts found in the book Dimensions in Spirituality: care of the soul, wisdom, prophetic faith, value of life tests, and creating a spiritual society.
  92. Disconnected Letters of the Qur'an and the Significance of the Number 19, by Robert T. Cameron. (1982). Critique of Rashad Khalifa's (disputed) study purporting to find a "deep structure" of 19 in the Qur'an.
  93. Division and Unity in the Baha'i Community: Towards a Definition of Fundamentalism, by Moojan Momen. (2009). 15 criteria that define "fundamentalism," and their applicability and/or inapplicability to the Bahá'í community; it may be more useful to use a psychological definition that sees the phenomenon as a value-free cognitive style, a way of perceiving.
  94. Document and Narrative Sources for the History of the Battle of Zanjan, by John Walbridge. (1998-05). Analysis of Muslim and Bahá'í historical texts, including Dawnbreakers.
  95. Documento de reflexión: Alvin Toffler y su visión del futuro, by Farshad Esmailian. (2001). El presente documento de reflexión examina algunas obras del futurista Alvin Toffler como "La tercera ola" y "La creación de una nueva civilización" donde el autor identifica ciertos rasgos de una nueva civilización que está surgiendo en el mundo.
  96. Doing Scholarship from a Faith Perspective: Reading the Sacred as Sacred Encounter, by Ismael Velasco. (2006). Problems with faith perspectives, and the dichotomy between faith and objectivity.
  97. Dr. David S. Ruhe: Kansas Author, by Duane L. Herrmann. (2003). Biography written for the Kansas Authors Club.
  98. Early History of the Bahá'í Community in Boston, Massachusetts, by Anise Rideout. (n.d.). Overview of history 1900-1940. Includes early translations of some 2-dozen tablets of Abdu'l-Bahá.
  99. Economic Significance of the Law of Huququ'llah, by Hooshmand Badee. (2022-09). Wilmette Institute webinar on the "Right of God": the Institution of Ḥuqúqu’lláh; sustainable development; the Input-Output model; distributive justice; the social function of wealth; equality; market equilibrium; the tax system; the law of Zakát.
  100. El Monte Carmelo y el Nombre Oculto: Mount Carmel and the Hidden Name, by Ernesto Fernandez. (2013-06). Relationship between Mount Carmel and the Greatest Name and their symbolic meanings in the Bahá'í Faith.
  101. Elements of Immortality: A Nexus of Proofs by 'Abdu'l-Bahá in Some Answered Questions, by James B. Thomas. (2009-05). This paper approaches the mystery of immortality in four steps that are based on objective reasoning by ‘Abdu’l-Bahá: the spirit of man; immortality of the spirit; proof with respect to progress after death; entrance into the Kingdom of God.
  102. Entering into Obligatory Prayer: Introduction and Commentary, by Ismael Velasco. (2006). Overview of Bahá'í prayer, its historical background, and a detailed commentary on the preamble to the Long Obligatory Prayer.
  103. Epistemological Views of 'Abdu'l-Baha, by Mikhail Sergeev. (2009-08-14). A comprehensive reconstruction of Abdu’l-Bahá's epistemological views that are scattered throughout many of his writings and utterances.
  104. Erotic Imagery in the Allegorical Writings of Baha'u'llah, by John Walbridge. (1997). Mystical symbolism in early Bahá'í poetry.
  105. Essays on Jesus and the New Testament, by Peter Terry. (2015). Scripture and progressive revelation, canonization of the Bible, teachings of the New Testament, Bahá'í interpretations of the Bible, Apostles of Jesus, and prophecies of Jesus and their fulfilment.
  106. Exploration of the Ridvan 2010 Message, An, by Sana Rezai. (2010-12). Six common elements of Plan letters by the Guardian and the Universal House of Justice (praise, analysis, directives, reminder of fundamentals, guidance, encouragement), statistically analyzed by word counts.
  107. Extraordinary Life and Work of Robert Felkin, Bahá'í Mage, The, by Lil Osborn. (2012). Felkin was a physician, missionary, a Bahá'í — and a Golden Dawn "magician" searching for esoteric truths.
  108. Extraordinary Life and Work of Wellesley Tudor Pole, The: Baha'i Seer, by Lil Osborn. (2013-07). On the role of Bahá'í beliefs in the life and spiritual quest of Tudor Pole.
  109. Family Law in Iran, by Sen McGlinn. (2001). Detailed overview of 20th-century Iranian laws regarding marriage, divorce, marriage rights and duties, dowry, and inheritance. Contains passing mentions of the Bahá'í Faith.
  110. Feed-back Mechanisms in the Bahá'í Community and the Need for a Global Knowledge Architecture, The, by Filip Boicu. (2023). Checks and balances and information-sharing between the Appointed and the Elected Arms; feedback from Bahá’í scholarship, individuals, and grass-roots; outside expertise and partners; The Knowledge Game.
  111. Finishing the Work: `Abdu'l-Bahá in Dublin, New Hampshire, 1912, by Phillip E. Tussing. (2007). Overview of Abdu'l-Bahá's three-week visit to a small town in northeast United States.
  112. Footnotes to Baha'i Studies and its Methodology, Some, by Udo Schaefer. (2000). Debate over the nature of 'Bahá'í scholarship'; the problem of anti-intellectualism; the purpose of Baha’i Studies; the needed qualities of scholars, mutual respect, and community tolerance.
  113. Forging the Divine Economy, by Justin Scoggin. (2002-12). Advancing the establishment of Bahá'u'lláh's divine economy through the operation of community currency.
  114. FUNDAEC and Fragmentation, by Thaddeus Benjamin Herman. (2014). The Foundation for the Application and Teaching of the Sciences, with a conceptual framework inspired by Bahá’í principles that views reality as essentially spiritual, can address the fragmentation of unity.
  115. Future of the "Sovereign" Nation-State: A Baha'i Perspective, by Graham Nicholson. (2020). The nation-state, previously the preeminent institution of the world order around which the global system has been constructed, was a construct appropriate for earlier times; now, global interests trump regional sovereignty.
  116. German Baha'i Community under National Socialism, The: A Historical Perspective With Notes, Postscript, and Photographs, by Harry Liedtke. (1999/2000). Examination of why Bahá’ís, as an international Community or as individuals, did not play an active role in preventing the rise of the Nazis; in truth, they acted heroically and did exactly what was asked of them by the Guardian.
  117. Global Dilemmas, Local Responses: Creating Patterns of Action that Make the World Different, by Holly Hanson. (2000-12). Globalization through the metaphor of the world as a body: as a diseased body, as a beautiful but dead body, and of political and social institutions as a growing body.
  118. Golden Age of Jewish/Christian Relations Revisited, The: The Contribution of H.J. Schoeps to Interfaith Dialogue, by Christopher Buck. (1984). On Bavarian historian Hans Joachim Schoeps, considered a foremost authority on early Jewish Christianity. Includes appendix of previously unpublished correspondence between Schoeps and Bahá'í scholar Udo Schaefer, in both German and English translation.
  119. Good Tree, The: Distinguishing the Bahá'í Faith From Destructive Cults, by Stephen Vaccaro. (1996). Examination of some fundamental characteristics of a cult, to determine whether or not the Bahá'í Faith can be so defined.
  120. Guardianship and the House of Justice, by Sen McGlinn. (1997). The Context of The Dispensation of Bahá'u'lláh; the distinction and separation of the Guardianship and the Houses of Justice; distinctions between the Guardian and the Exemplar; the inseparability of the Guardianship and the Universal House of Justice.
  121. Half Million Years, A, by Dana Paxson. (2021). Exploring the 500,000-year Bahá’í cycle asserted by Shoghi Effendi, in two versions: academic-style essay form, and story-narrative form.
  122. He Whom God Shall Make Manifest: Notes on Gematria, Tetractys, The Báb's identification of Him, and Opposition to Bahá'u'lláh, by Grover Gonzales. (2020). On the Bab's use of numerology and cabalistic interpretation of scripture, and his use of amulets and talismans, as tools to help his disciples find and recognize the coming Manifestation, the "Qa'im," Man Yuzhiruhu'lláh.
  123. Helen Frances Grand (1865-1944): Traces of a Bahá'í Life, by Marlene Macke. (2020). Glimpse of one small facet of the Bahá’í Faith’s beginnings in cities like Toronto in the early decades of the 20th Century.
  124. Heroic in the Historical Writings of Shoghi Effendi and Nabil, The, by Jack McLean. (2006). Unlike academic historians, Shoghi Effendi and Nabil interpret the events and characters they portray in moralistic terms. This paper explores the heroic motif through a literary framework in the model of Thomas Carlyle's concept of the prophet as hero.
  125. High-Performance Organization, The: An Assessment of Virtues and Values, by Lawrence M. Miller. (2001). How a people-centered organization can enhance competitiveness and job satisfaction.
  126. His New Name: A Biblical Examination of the Claims of Bahá'u'lláh, by Stephen D. Dighton. (1994). Summary of Bahá'í concepts, including quotes from both the Bible and the Bahá'í Writings, answering the most common concerns of Christians about Bahá'u'lláh's claims; also functions as a course syllabus and outline.
  127. Historia de la Religión desde la Perspectiva Bahá'í, by Alessandro Bausani. Miguel Gil Santesteban, trans. (2003?).
  128. Historical Account of Two Indian Babis: Sa'en Hindi and Sayyid Basir Hindi, by Sepehr Manuchehri. (2001-03). Includes translated excerpts from a number of Persian sources on these two individuals.
  129. How Bahá'u'lláh Taught Christians: The Rhetoric and Pedagogy of Bahá'u'lláh's Writings to Followers of Jesus Christ, by Ted Brownstein. (1998). How Bahá'u'lláh prepared his message to attract Christians; poetic and rhetorical devices he used in declaring his mission to them; themes of Tablets to the Kings, Tablet to the Pope, and Lawh-i-Aqdas.
  130. How to get out of it: Faná' and baqá' in the Early Writings of Baha'u'llah, by Alison Marshall. (1999-01). Annihilation and the self in the Hidden Words and the Seven Valleys and the Four Valleys.
  131. Human Evolution: Directed?, by Fariborz Alan Davoodi. (2001-11). Overview of contemporary biological theories of evolution and some of their failings in the face of a philosophy of evolution guided by God; includes details on photosynthesis, glycolysis, and geological time
  132. Illuminator vs. Redeemer: Was Ebionite Adam/Christ Prophetology "Original," Anti-Pauline, or "Gnostic"?, by Christopher Buck. (1982/2012). Contains no mention of the Bahá'í Faith, but is of interest because of the phenomenological resonance between the Ebionite Christian doctrine of the "True Prophet" with the Bahá’í doctrine of the “Manifestation of God.”
  133. Illuminator vs. Redeemer: A Trajectory of Ebionite Christology from Prophet Messianism to Bahá'í Theophanology, by Christopher Buck. (1983). A continuity may be drawn by plotting a trajectory of prophetological concepts from Prophet Messianism to Baha'I Theophanology, wherein Ebionite Christology provides the missing link to an ideological evolution in Semitic milieus.
  134. Ineffability in Scripture: A Conversation with 6 Medieval Mystics, by Ismael Velasco. (2006). On how the experience of six 13th- and 14th-century Christian mystics was shaped by their language, environment, and background; how that process illuminates Baha’i scripture; implications for the conduct and direction of Baha’i scholarship.
  135. Inheritance Laws of the Kitab-i-Aqdas, by Sen McGlinn. (1995-04). Conceptualizing the Kitab-i Aqdas as establishing a fixed and elaborate set of laws and requirements is misplaced; even in the most central issues there has been a radical development in Bahá'í law.
  136. Integral Religion: Uniting Eros and Logos, by Daniel Araya. (2003). Consideration of the potential realization of an integral religion, in light of Bahá'í teachings and the thought of Ken Wilbur.
  137. Intelligent Life in the Universe and Exotheology in Christianity and the Bahá'í Writings, by Duane Troxel. (1996). Theological statements on extraterrestrial life in Christian and Bahá'í texts, and in the work of Giordano Bruno and Galileo.
  138. Introduction to the History and Culture of Iran, An, by John Walbridge. (2002). The Iranian context of the Bábí and Bahá'í religions; the geography, history, and culture of Iran.
  139. Investigating Spiritualization: Noticing, Processing and the Function of Time, by Sandra S. Fotos, Lynne Hansen. (1995-10). Survey and analysis of the personal adoption of virtues among Mormons and Bahá'ís.
  140. Islam and the Bahá'í Faith, by Abir Majid. (2004). Comprehensive overview of the relationship between the Bahá'í Faith and Islam, and background on Islam for Bahá'ís. Includes outline of Bahá'í principles and history, "An Introduction to the Bahá'í Faith."
  141. Jewish Conversion to the Bahá'í Faith, by Moshe Sharon. (2011). On the conversion of Jews in Iran, where they were among the early converts to the new religion, first as occasional individuals, and from the late 1870s in massive numbers.
  142. John the Baptist and Baha'i Prophetic Categories: An Atypical Paradigm, by Jack McLean. (2013). Comparative Jewish-Christian-Islamic-Baha’i study of the prophetic station of the prophet John the Baptist, who occupies a theological status between "minor" and "major" prophet. Includes history of the present-day Sabean-Mandean Baptists in Iraq.
  143. Just War from the Bahá'í Perspective, by Vargha Taefi. (2006). A Bahá'í view is that the individual's will is subordinate to society's will. Comparison of this attitude with contemporary international political theory, and on justifying war as "humanitarian intervention."
  144. Justice, Fairness and the Meekness of God, by Susan Maneck. (1999). How the concepts of justice and fairness relate to the responsibilities laid upon the rulers, whether Bahá'í or civil, and especially as related to the Learned, be they clerics, scholars, or members of the Institutions.
  145. Karlberg's Notion of Consultation and Bahá'í Consultation (Ontological Truths, Knowledge and Ethics), by Filip Boicu. (2022-05). Michael Karlberg proposes a "consultative epistemology" as central to the Bahá'í methodology for social change. The claim is that a new model for civilization building has been born, one that transcends previous limitations.
  146. Kitab-i Iqan, The: An Introduction to Baha'u'llah's Book of Certitude with Two Digital Reprints of Early Lithographs, by Christopher Buck. (1998-06). Overview of the history and themes of the preeminent doctrinal work of the Bahá'í Faith.
  147. Kitab-i-Iqan: Key to Unsealing the Mysteries of the Holy Bible, by Brent Poirier. (1998). Examination of the Bible in light of interpretations of its symbolism offered by Bahá'u'lláh's Kitab-i-Iqan.
  148. La Condition Humaine: âme, raison, conscience, by Pierre Daoust. (2023-09). Cet article propose un tour d'horizon des Écrits sur les notions d'âme, de raison et de conscience et en tire des conclusions sur la condition et la noblesse de l'être humain.
  149. La réfutation des mythes: Les théories du complot en Iran sur l'origine et les objectifs de la religion bahá'íe, by Adib Masumian. Pierre Spierckel, trans. (2017). French translation of "Debunking the Myths: Conspiracy Theories on the Genesis and Mission of the Bahá'í Faith."
  150. La translittération bahá'íe: pourquoi, comment, by Pierre Daoust. (2023). Cet article explique pourquoi il est important de bien translittérer les mots arabes et comment le faire en pratique à l'aide de quelques exemples.
  151. Last Words of Jesus, The: What Were They and What Did They Mean?, by Peter Terry. (2015). The words of Christ according to the gospels of Mark and Matthew in Syriac and Greek; comparisons of the Greek, Syriac, Aramaic and Hebrew editions of Psalm 21/22; paper ends with an interpretation by Abdu'l-Bahá.
  152. Lawh-i-Hamd-i-Musha'sha' (The Tablet of the Effulgent Praise), The: A Little-Known but Significant Early Writing of Bahá'u'lláh, by Adib Masumian. (2023-08). The Lawḥ-i-Ḥamd-i-Musha‘sha‘ is a Tablet of Bahá'u'lláh from the early 1850s which gives evidence of His nascent theophany. This paper proposes dates for its revelation, discusses the historical context, and gives an analysis of selected passages.
  153. Le Verbe de Dieu, au coeur de l'existence, by Pierre Daoust. (2024-06). Le présent essai examine les pouvoirs et l'influence du Verbe de Dieu (ou Parole divine) au sein de la création. Le Verbe est à la fois créateur, transformateur et régénérateur et la difficulté est de comprendre et analyser comment il agit.
  154. Legacies and Prospects: Baha'i Community Building Yesterday and Tomorrow, by Ismael Velasco. (2002). On the rise and evolution of a world Bahá'í community in the 20th century, and new paradigms for community building.
  155. Legacy of Verse 42 of the Kitáb-i-Aqdas, The, by Gerald C. Keil. (2021). Explores the circumstances under which a reading of Verse 42 which indicates that the line of Aghsan might end prior to the establishment of the Universal House of Justice came to predominate. Includes a memorandum from the Research Department.
  156. Leo Tolstoy and Ameen Rihani: The Interaction Between Two Creative Worlds, by Mikhail Rodionov. (2002-04). Mentions of the "favorable attitude" to the Bahá'í Faith held by Tolstoy and by Ameen Rihani.
  157. Liminal Moment, A: Shaykhi Millennialism and the Irruption of Modernity, by Ismael Velasco. (2013). On the end-times theology of the last great philosophical school to have developed integrally within Islam, its context vis-a-vis Western modernity, and its place in Bahá'í thought.
  158. Literary Criticism, Theology and Deconstructionism, by Jack McLean. (2001). A dynamic tension exists between literary criticism and theology as distinct but mutually beneficial forms of discourse, which can enrich Bahá'í Studies by deepening exegesis and by correlating Bahá'í teachings with progressive movements.
  159. Locke, Shock, and Abbott: Baha'i Theology and the Acceleration of the African American Civil Rights Movement, by Guy Emerson Mount. (2010). African American responses to Abdu'l-Bahá's 1912 visit to America, Abdu'l Baha's teachings among prominent African American leaders, and the nature of the 'Black Church' during the wider 'Progressive Era' of Jim Crow segregation.
  160. Logos, Mythos and Kerygma: The Logic of Reconciliation and the Occultation of the Promised Qá'im in Bábí-Bahá'í Scripture, by Ismael Velasco. (2004). Theological background of the Twelfth Imam in Shi'i Islam, comprehensive interpretation of Bahá'u'lláh's and 'Abdu'l-Bahá's position on the occultation and the Qá'ím, and the historicity of the 12th Imám in the Bahá'í writings.
  161. Loyalty to the Covenant and Critical Thought, by Udo Schaefer. Harry Liedtke, trans, Nancy Ackerman, ed. (2001-01). A commentary for Bahá’ís examining the balance of critical thought with loyalty to Bahá’í institutions.
  162. Maintaining Minority Beliefs in an Indifferent Workplace, by Deborah Clark Vance. (2003). A study of how Bahá’ís of various cultural and ethnic backgrounds, living in the mid-Atlantic region, attempt to integrate the teachings of their minority religion into US American workplace cultures.
  163. Man: The Crown of Creation or Its Destroyer?, by Udo Schaefer. (2001). When will deficient humans, no longer able to solve the existential problems of humanity, change for the better? The survival of mankind depends on a new ethic and a substantially new way of thinking.
  164. Many Messengers of God, A Native American Perspective: Deganawidah The Peacemaker, by Paula Bidwell. (2011-07). Collection and analysis of proofs from the Bahá'í Writings about prophets from indigenous cultures. Includes illustrated slide-show presentation of the paper.
  165. Marking Boundaries, Marking Time: The Iranian Past and the Construction of the Self by Qajar Thinkers, by Juan Cole. (1996 Winter/Spring). Persian-speaking intellectuals in the 19th century (Akhundzadah, Majd al-Mulk, 'Abd al-Baha, I'timad al-Saltanah) experienced a triple confluence of alterity, primitivism, and mimesis in their conceptualization of Iranian selfhood in their time.
  166. Martyrdom in Jihad, by Jonah Winters. (1997). Unlike Judeo-Christianity, Islam does not contain a core of martyrdom. Rather, it occurs in three disparate areas: war/jihad, asceticism, and Shi'ism. I examine the relationship between jihad and martyrdom and their classical and contemporary meanings.
  167. Mary Magdalene: Lioness of God in the Bahá'í Faith, by Lil Osborn. (2013). On the symbolic role of Mary Magdalene in the Baha’i tradition as a female archetype in the context of the doctrine of "return," and thus linked to the poet Tahirih, heroine of the Babi-Baha’i dispensation.
  168. Mathnaví-yi Mubárak, by Bahá'u'lláh. Kay Lynn Morton, trans. (2024). Provisional translation of a mathnavi (poem) written in Constantinople in 1863 following His initial declaration in Baghdad. Translated in rhyming couplets with extensive annotations, summary, preface, and introduction.
  169. Meaning of Baha'i History, The, by Moshe Sharon. (1999-12). Disregarding personal belief, a neutral historian uses tools of objective research to deal with the scriptures of any religion as "literary texts" and not as "divine revelations"; issues of historicity in Judaism, Christianity, Islam, and Bahá'í Faith.
  170. Measuring Success: An Exploratory Study of United States Bahá'í Local Spiritual Assemblies and the Five Year Plan, by Armin J. Jezari. (2010). Applied research project on what degree a typical Local Spiritual Assembly in the United States is adopting elements of effective public administration based on the Five Year Plan (2006-2011).
  171. Membership, Joining and Leaving Religious Movements and Organizations, by Peter Smith. (2020). Reflections from the perspective of sociology of religion on belonging, joining, and leaving a faith group: membership, conversion, 'deconversion,' and sociological factors impacting conversion and deconversion; includes videos.
  172. "Memoirs of Dolgorukov" and "The Protocols of the Elders Of Zion", by Moshe Sharon. (2007). Comparison of two fraudulent anti-religion works: "Elders of Zion" is one of the most notorious anti-Semitic books, long used by opponents of Judaism; "Memoirs" are the supposed anti-Bábí political confessions of the Russian Amb. Dimitri Dolgorukov.
  173. Memories of Hájí Muhammad Nayrízi, by Haji Muhammad Nayrizi. Ahang Rabbani, trans. (1999). A short account of events in the 1853 Nayriz uprising.
  174. Men and the Bahá'í Faith: The Role of Indigenous Men in the Early Bahá'í Community in the British Isles, by Lil Osborn. (2016). Includes slide-show included when presenting the paper at the Bahá'í Studies Seminar, Kellogg College, Oxford (July 2016).
  175. Military Metaphor in Bahá'í Sacred Literature, The, by Jack McLean. (2005). Martial symbology is common in the Bahá'í Writings, especially those of Shoghi Effendi, yet the Writings are expressly pacifistic. This article examines the apparent contradiction.
  176. Mirza Abu'l-Fadl, by Babak Farrokhzad. (2021). Wikipedia-Artikel über Mirza Abu‘l-Fadl, der den neusten Stand der Literatur (Oct 2021) berücksichtigt.
  177. Miscellaneous historical and doctrinal topics, by John Walbridge. (2002). Short comments on miscellaneous topics: Seven Proofs, Lawh-i-Aqdas, Dreams, Evolution, RMS Titanic.
  178. Miscellaneous philosophy topics, by John Walbridge. (2002). Islamic vs. Bahá'í philosophy; Greek philosophers and the Jews; other topics of philosophy.
  179. Moisés: Uma breve perspectiva sobre a figura de Moisés nas Escrituras Baha'is, by Marco Oliveira. (2006-06-23). No âmbito de um estudo mais amplo sobre o Kitab-i-Iqan, foi feita uma breve análise sobre o fundador do Judaismo e a forma como as Escrituras Bahá'ís abordam a Sua Vida e Ensinamentos. Este texto foi inicialmente publicado no blog Povo de Bahá.
  180. Moral Leadership, by Eloy Anello. (2001-10-27). Nur University's moral leadership training for business; ‘transformational training’ and the development of mental models based on key criteria (detailed).
  181. Multivalent Mahdihood: Karim Khan Kirmani's Early Critique of the Multiple Claims of the Bab, by William F. McCants. (2003). Shaykhi critiques of the Qayyum al-asma; the nature of the Báb's gradually unfolding claims, first as a báb to imam and qá'ím and finally prophethood; the Báb's concept of religious authority.
  182. Myanmar: History of the Bahá'í Faith, by Rose Ong, Check Woo Foo. (2008). Text and photos of the history of Bahá'í activities in Burma and Myanmar, 1878-1995.
  183. Mystery of the Sworded Warrior in Hindu Apocalypse, The: Was Kalki Visnuyas Bahá'u'lláh?, by Christopher Buck. (1980). Does Bahá'u'lláh fulfill messianic expectations associated with Kalki Vishnuyasas, the tenth incarnation of Vishnu who shall appear as a sword-wielding warrior riding a winged white steed, to slay the wicked and inaugurate the golden age?
  184. Mystic's Flight, The: The Parable of Majnún and Laylí, by Jack McLean. (2001-07). This classic love tale of the Middle East, quoted by Bahá'u'lláh in the Seven Valleys, is prized by Sufi mystics as a spiritual allegory of the soul's search for union with God. A literary-critical analysis of the text yields theological clues.
  185. Native American and Other Indigenous Messengers of God, by Patricia Locke. (1993). God did not neglect the millions of indigenous peoples of the Western hemisphere; over the centuries, many messengers were sent to Indian nations to bring them divine theologies. Includes compilation of stories about Native prophets and prophecies.
  186. Neo-Platonism: Framework for a Bahá'í Ontology, by Mark A. Foster. (1995). Ways to approach the language of philosophical symbolism in the Bahá'í teachings.
  187. New Atheism, The: A Bahá'í Perspective, by Ian Kluge. (2009/2012). Logically and philosophically speaking, the works of the "new atheists" are deeply flawed and are often in disagreement with the Bahá’í Writings – though on a number of issues there are points of agreement.
  188. New Work Ethic, A, by Dale Emerson. (2001-10-06). There is a need for a new work ethic which encompasses motivation and a belief system that “we are serving a higher purpose and the greatest good” and are expressing the best that is within us; companies should empower their workforce.
  189. Ninety-Five Years in Topeka: The Topeka Bahá'í Community, 1906-2001, by Duane L. Herrmann. (2001). History starting with the arrival of Rose and Leonard Hilty, from Enterprise, first Bahá'ís in Topeka.
  190. Notes and Observations on some of the Writings of the Báb, by Moshe Sharon. (2013). Only a small portion of the Bab's writings are available in English. This is a summary of the untranslated writings: main topics include legalism, esotericism, polarity, millenarianism, divine will, the Bayan, letters and numbers, creation, divine grace.
  191. Notes on Islam from a Bahá'í Perspective, by Robert Stockman. (1998). Overview of Islamic history and teachings and brief notes on Islam and the Bahá'í Faith.
  192. Notes on Judaism from a Bahá'í Perspective, by Robert Stockman. (1998). Overview of Judaism with many comments on Bahá'í teachings on Jewish history and prophets; includes chronology of Judaism.
  193. Notes on some aspects of The Book of Certitude, by Moshe Sharon. (2013). The expository style of the Kitab-i-Iqan is different from the ecstatic revelations of Bahá'u'lláh's post-Kurdistan period. This style was not only exciting but also clear and informative, able to distinctly express fundamentals of the Faith.
  194. Notes on The Báb, Some, by Robert Stockman. (1998). Brief overview of sources on the Bábí period, the Bab's history, and his writings.
  195. Notes on Uncertainty & the World: Theories for Social Change? A Framing, by Filip Boicu. (2023-09). On what theories are dominant in a particular setting via the use of a basic grid; social and religious applications; religions, social change, and strategies for growth; gaps in existing Bahá'í literature.
  196. Novelty in Ayyám-i-Há and the Badí Calendar, by John Taylor. (2000-09). The place of calendars in a religion, and the meaning of the Badi calendar for Bahá'ís.
  197. Nuqtat al-Kaf and the Babi Chronicle Traditions, by Juan Cole. (1998-08). History of the writing of this early Bábí historical text, and some recent interpretations of its history.
  198. On the Notion of a 'Conceptual Framework' in Bahá'í Education: Part 1. The Harmony of Science and Religion, by Filip Boicu. (2021). Looking at the notion of a conceptual framework for Bahá’í education from the perspective of the integration of science and religion suggests the Bahá’í community is currently undergoing a significant epistemological transition (e.g. 'anti-racism').
  199. Oneness of Reality, The: A Response to Moojan Momen's "Relativism as a Basis for Baha'i Metaphysics", by Peter Terry. (2018). Dialogue on epistemology and ontology as presented in the core literature of the Baha’i religion.
  200. Oppression and Universalism in Selected Palestinian and Bahá'í Poetry: A Contrastive Analysis, by Geoffrey Nash. (2022-12). Contrast of literatures informed by dispossession and oppression; the thought and context of Bahá'í poet Robert Hayden (1913-80) and Palestinian poet Mahmoud Darwish (1941-2008); martyrdom; universal humanism. Link to article (offsite).
  201. Organizing Digital Collections: The Case of the Bahá'í Academics Resource Library, by Dharlene Valeda. (2001-05/2003-01). Library Science analysis of the Bahá'í Library's content and architecture, observations about online information retrieval, and ways to structure digital libraries.
  202. Origins of Shi'ism: A Consensus of Western Scholarship, by Jonah Winters. (1996). Shi'ism, representing about 10% of the umma, is often regarded as illegitimate by the majority Sunnis. Using Western historiographical methods, I examine three key events occuring during the life of Muhammad that are used to legitimize Shi'i origins.
  203. Overture to Universal Peace: An exposition based on the talk by 'Abdu'l-Bahá, New York City, December 4, 1912, by James B. Thomas. (2011). Philosophical perspectives on the nature of purpose vs. chance, the fallacy of accidental divinity, inner and outer reality, the nature of ignorance, and the inevitability of universal peace.
  204. Overview of Bahá'í Eschatology, in a Tapestry of Four Strands, An, by Bernardo Bortolin Kerr. (2016). Survey of scholarship on the Bahá'í conception of apocalypse; God's eternal revelation by reflection in all created things; the apocalypse as inherent in the appearance of Manifestations; progressive nature of each Revelation and its "day of judgment."
  205. Parallels Between Islamic and Baha'i laws and Constitutional Principles, by Afshin A. Khavari. (1998). The roles of Sunnah, Hadith, and Ijtihad in Islamic constitutional law, and the development of the Bahá'í legal order and its unique approach to law-making.
  206. Persian Bayán: Thematic Analysis and Summary, by Peter Terry. (2015-09). A detailed overview of this lengthy text of The Báb, which outlines elements of Bábí law, discussion of religious concepts, and the glorification of "He whom God shall make manifest."
  207. Philosophical and Religious Contributions to the Emergence of Human Rights: The Bahá'í Perspective, by Dan Wheatley. (2012-12). While some forms of religious extremism are contemptuous of human rights, and human rights are sometimes considered a contemporary secular religion, Bahá'ís believe that religious faith and human rights are more synergistic.
  208. Philosophy: Material and Spiritual, by Peter Terry. (2005/2024). Compilation and commentary on matters relating to material and divine philosophy, and definitions of terms.
  209. Principle of the Oneness of Humankind, The: Strong Foundationalism, Non-Adversarialism, and the Imperatives of Our Time, by Filip Boicu. (2022). Some of the ways in which the concept of globalization has been framed in the recent past; the vision of Shoghi Effendi; The Seven Valleys and social change; moral codes and ethical living; the oneness of humankind and non-adversarialism.
  210. Proceso de la creación artística, El: Una manifestación espiritual, by David Cerpa Alba. (2001). La dinámica de la creación artística representa en todos los tiempos un vivo retrato de las aspiraciones espirituales que motivan a las personas. Este ensayo explora las fenomenológica de este proceso.
  211. Promises to Keep: Thoughts on an Emerging Bahá'í Theology, by Jack McLean. (1995/2007). A nascent Bahá'í systemic theology must have certain parameters, including spirituality, the prophetic tradition, and the "truth claims" neglected by the academic study of religion.
  212. Prophecy of Bahá'u'lláh, The: A Backward Bending Supply Curve Theorem, by Sathia Varqa. (2006). The fates of some of the dictators to whom Bahá'u'lláh addressed his tablets, and the choices and constraints facing a political dictator in pursuing the objective of maximizing power.
  213. Prophet in Modern Times, A, by A.L.M. Nicolas. Peter Terry, trans. (2008/2015). Partial translation of A.L.M. Nicolas' Seyyed Ali Mohammed dit le Bab, with extensive notes and explanations.
  214. Propositions on a More Comprehensive Theology, by Jack McLean. (1995). Implications of theology for science and creativity, religious language, proclamation, apologetics, the existential dimension, the relativity of religious truth, and scholarship. Theology must be a careful science.
  215. Protocols of the Followers of Baha'u'llah: Anti-Bahá'í propaganda in Iran, by Abdu'l-Bab as-Sahyuni. (1998). A sympathetic overview by "Freethought Mecca" of persecution of Bahá'ís, and activities of the Iranian government.
  216. Provisions for Sexuality in the Kitáb-i-Aqdas in the Context of Late Nineteenth Century Sexual Ideologies, by R. Jackson Armstrong-Ingram. (1996-11). On three aspects of sexuality addressed in the Aqdas (and its supplementary Questions and Answers): the abolition of the concept of ritual pollution caused by sexual fluids (semen, menstrual blood); illicit sexual conduct (zina and liwat); and marriage.
  217. Purposes and Objectives of Bahá'í Scholarship, The: Compilation and commentary, by Peter Terry. (2009). Three essays on objectives of Bahá'í Scholarship, attaining to the knowledge of God, and the study of philosophy.
  218. Qayyum al-Asma' Sura 93: Chapter of the Bees (Qayyum al-Asma 93: Surat al-nahl): A commentary on the Sura of Joseph, "The Best of Stories", by Báb, The. Todd Lawson, trans. (2002). Translation, and lengthy commentary, on the Súratu’l-Nahl.
  219. Question of Gender in Canadian Baha'i History, The, by Will C. van den Hoonaard. (1994-06). The position of Bahá'í women in the Canadian community and the extent to which they participated in teaching and administrative activities.
  220. Qur'an and the Apocalyptic Imagination, The, by Todd Lawson. (2010). The Qur'án is regarded as a revelation of a divine message, unveiling truth to humankind at a time of transformative crisis and announcing its judgement.
  221. Quranic Roots of Some Legal and Theological Terms of the Kitáb-i Aqdas Regarding Women and Homosexual Relations, The, by Kamran Ekbal. (1995). Interpretations and etymologies of Arabic terms for prostitution, virginity, dowry, menstruation, sodomy, pederasty, uncleanliness, and adultery.
  222. Quranic Witness to Biblical Authority, The, by Sam Shamoun. (1999). Written for a Muslim audience, this article expounds on the Muslim view that the Bible is authentically the Word of God. The article does not mention the Bahá'í Faith, but its topic is relevant to Bahá'í studies.
  223. Rabindranath Tagore: Some Encounters with Bahá'ís, by Peter Terry. (1992/2015). 'Abdu'l-Bahá is alleged to have met India's poet laureate Tagore in Chicago in 1912. This article examines the historical sources for that story.
  224. Rationalisation and re-enchantment in Malaysia: Temiar religion 1964-1995, by Geoffrey Benjamin. (1996). Extensive discussion of the Baha’i Faith among the Temiars of Malaysia. Link to paper (offsite).
  225. Reason and the Bahá'í Writings: The Use and Misuse of Logic and Persuasion, by Ian Kluge. (2001-09-02). How to study the Bahá'í Writings through the use of logic.
  226. Reconciling the Other: The Bahá'í Faith in America as a Successful Synthesis of Christianity and Islam, by Anthony Lee. (1995-04). Although many ordinary Bahá'ís are unaware of their religion's Islamic roots, seeing it instead as the fulfilment of Christianity, we may regard the Bahá'í Faith in America as a successful synthesis, harmonizing Christianity and Islam.
  227. Reconvergence of Theology and Spirituality, The, by Jack McLean. (1995-10-12). New forms of spirituality lie in the spaces between theological truth, cognition, and psycho-spiritual growth. This paper examines the current interest in spirituality and calls for a common ground of the two domains.
  228. Reflection on the Theory of Alchemy as Explained in the Bahá'í Writings, A, by Keven Brown. (2002/2012). Bahá'u'lláh and ‘Abdu’l-Bahá referred to the 'hidden craft' of alchemy as part of divine philosophy, but which would only be used wisely and properly appreciated after the attainment of human maturity; some Bábí and Bahá'í references to alchemy.
  229. Reflections about the Greatest Name of God in the Bahá'í Faith, by Wolfgang A. Klebel. (2023). Two words used in the name of God "Alláh’u’Abhá": Alláh = God and Abhá = glorious; name reversal with the Manifestation, "God of All-Glory" versus "Glory of God."
  230. Reflections of a Human Spirit in a Male Body, by William S. Hatcher. (2008). Includes discussions of the nature of patriarchy, chauvinism, and feminism.
  231. Reflections on Baha'u'llah's Claims to Being the Return of Imam Husayn, by Ismael Velasco. (2020-06). On Imam Husayn in Shi'a Islam, expectations of his return, his place in Bábí theology, and various relationships to the Bábí Faith: ancestral, devotional, initiatory, theophanic, typological, eschatological, and messianic.
  232. Reforming the Marja` at-Taqlid: The Baha'i Example, by Linda Walbridge. (1997). Shi'i leadership paradigms and the marja` at-taqlid, "clerical exemplar" or "religious guide."
  233. Refutation of Francesco Ficicchia and the Dangers of Silence, The, by Jack McLean. (2001). Examination of the prejudice caused to the reputation of the Faith in academic and ecclesiastical circles in German-speaking Europe following the publication of an anti-Bahá'í book.
  234. Relativity of Religious Truth, The: Relating to the Absolute, by Jack McLean. (2007). History of the relativistic approach to truth, a response to Momen's "Relativism: A Basis for Bahá'í Metaphysics," and inter-faith dialogue.
  235. Religion and Proto-Nationalism: Apelis Mazakmat and 'traces of mild sectarian strife' in New Ireland, by Graham Hassall. (2001-02). The career of Apelis Mazakmat, the first native Bahá'í in Papua New Guinea, set against the complex period of rapid social change in New Ireland after World War II.
  236. Religion, Modernity and the "Clash of Civilisations": Context and Prospects, by Ismael Velasco. (2013). On the broader intellectual context for the emergence of the Bahá'í Faith in 19th century Iran and its subsequent engagement with Western modernity.
  237. Religions of the World: Divisive or Divine?: A Look at Religious Fundamentalism, by Moojan Momen. (2001-11). What 'fundamentalism' means from the religious viewpoint; sociological and psychological explanations of it; why it is that it has come to the fore at the present time.
  238. Renacer del Tiempo, El: Los ritmos profundos del calendario y los júbilos misteriosos de Ayyám-i Há, by Ismael Velasco. (2004). On the Bahá'í (Badi) calendar and the Bahá'í festival Ayyam-i-Ha.
  239. Results of Talisman Attitudes Survey, by Eric Hadley-Ives. (2000). Detailed analysis of the beliefs and community interactions of participants in the listserver Talisman2 (circa 1999).
  240. Revelation in the Voices of Baha'u'llah, by Alison Marshall. (1999-06). Paper examines how the process of revelation can be understood by examining how ordinary human beings create speech and write, and explores the voices Bahá'u'lláh uses in six of his mystical works.
  241. Revelation of Islam and the Power of the Messenger, The, by Kamran Ekbal. (n.d.). [article in Persian]
  242. Rizal, Revelation and Revolution: Rizal's Letter to the Women of Malolos and Baha'u'llah's letter to Nabil Akbar Lawh-i-Hikmat (Tablet of Wisdom), by Stephen Ramo. (2011). Comparison of letter by Philippine national hero José Rizal to the women of Malolos with Bahá'u'lláh's "Tablet of Wisdom" to Nabil.
  243. Routinization of Charisma?, The: Some Comments on “Motif Messianique et Processus Social dans le Bahá'ísme”, by Peter Smith. (1998-11). Discussion of sociologist Peter Berger and themes from his dissertation "From Sect to Church: A Sociological Interpretation of the Bahá'í Movement."
  244. Searching for the Scientific in the Spiritual, by Moshe Sharon. (2011). The metaphor of eating from the tree of knowledge; Martin Buber on how individuals relate to the external world and the divine; the intellectual capabilities of humans; religion vs. science.
  245. Seas Not Oceans, by Moshe Sharon. (2013). References to "seas" and "oceans" in classical literature, Judaism, Islam, and metaphors in the Bahá'í writings.
  246. Seed of Creation: A philosophical approach towards the status of Universal House of Justice in respect to Baha'i concept of creation, by Ahmad Aniss. (1998). A philosophical approach towards the status of Universal House of Justice in respect to Bahá'í concept of creation.
  247. Self and Society: Biography and Autobiography in Baha'i Literature, by Graham Hassall. (1999). On some of the 'moral implications' in writing biography in a Bahá'í perspective; the modes, intentions, and problems of Bahá'í biography.
  248. Service to the Cause of God versus Professional Clergy, by Peter Terry. (2024). On Bahá'u'lláh's prohibition of a professional priesthood, and this prohibition as interpreted by the acts and words of Abdu'l-Bahá and Shoghi Effendi.
  249. Seventy Five Years of the Bahá'í Faith in Victoria, Australia, by Graham Hassall. (1998-12). History of the Bahá'í community of Victoria, Australia.
  250. Sexuality, Self, and the Shape of Society, by Holly Hanson. (2001-06). Argues that our culture's current understanding of sexuality is relatively new, is materialistic, and ultimately unjust, especially in the highly politicized discourse about homosexuality.
  251. Shaykh Ahmad al-Ahsa'i on the Sources of Religious Authority, by Juan Cole. (1993-10). How did Shaykh Ahmad al-Ahsa'i understand the structure of authority in Shi`ism, specifically the role of the ulama? Was he to be seen as an exemplar to be emulated, the first among equals, or a Sufiesque 'pole' channeling the grace of God? 
  252. Shi'i Qur'an: An Examination of Western Scholarship, by Jonah Winters. (1997). In the Kitab-i-Iqan (pp. 84-89) Bahá'u'lláh rejects the charge that the text of the Bible has been tampered with. Many Shi'is have charged the same, accusing Sunnis of removing the proofs of Ali's appointment as leader of the community from the Qur'an.
  253. Short Introduction to the Bahá'í Faith, A, by Peter Smith. (2013). Summary prepared for the Virginia Commonwealth University website on religious movements. Includes short history, doctrines and beliefs, Bahá'í practices, issues and challenges, and references.
  254. Sijn-i-Akbar (The Great Prison): The Event of Bahá'u'lláh's Incarceration in the Síyáh Chál Prison of Tehran, by Shahrokh Monjazeb. (2002). Historical details of the period of Baha'u'lláh's 1852 imprisonment in the infamous dungeon of Tehran and the birth of the Bahá’í Revelation, and firsthand accounts of this event including some rare testimonies by Bahá’u’lláh Himself.
  255. Social Crises and Their Connections to Global Ecological Problems, by Arthur Lyon Dahl. (1994-05). Global warming and the social roots of environmental problems.
  256. Social Justice, Higher Education and the Oneness of Humankind, by Filip Boicu. (2016). Notions of social justice can be reconfigured and connected to a positive ideology for universities with the understandings of the unity of humankind, the process of globalization in the light of unity, and the role of universities as a medium for change.
  257. Socio-demographic Characteristics of the Canadian Baha'i Community, by Will C. van den Hoonaard. (1991). Statistics and analysis of enrollment and growth patterns.
  258. Some Reflections on Bahá'í Approaches to Social Change, by Roshan Danesh, Lex Musta. (2012-12). The Bahá’í writings foresee social change happening both through engagement in society at large and through the work of building patterns and structures within Bahá’í community life. There should be less emphasis on limiting political participation.
  259. Spiritual Assembly as Arbitrator, The, by John B. Cornell. (1997). The function of Spiritual Assemblies in arbitrating disputes among Bahá'ís, and some historical insight into the development of Bahá'í practice.
  260. Spiritual Self in Bahá'í Studies, The, by Jack McLean. (2003). Being philosophically informed is particularly important for Bahá'ís who are in dialogue with persons concerned with ethical, epistemological, theological and metaphysical issues. This paper introduces the topic for discussion among Bahá'í academics.
  261. Story of the Last One Hundred Years of the Baha'i Faith in Seattle, The, by Zabine van Ness. (2007). Compiled for the 2007 centenary of the Seattle and Spokane Bahá’í assemblies, detailing the 100 year history of the Bahá'í Faith in Seattle.
  262. Strong Foundationalism in the Bahá'í Faith?: An Analysis of Michael Karlberg's 'Ontological Foundationalism', by Filip Boicu. (2022-04). A close reading of Michael Karlberg's Constructing Social Reality. An Inquiry into the Normative Foundations of Social Change, and reflections on the Bahá’í methodology for social justice and social change that he has put forward.
  263. Suggestions for Bahá'í Hermeneutics, by Mark A. Foster. (1999). Four essays: "Non-Overlapping Magisteria [science, religion, and Stephen Jay Gould]," "Infallibility: Sinlessness and Prophetic Ecology," "The Case of Some Answered Questions [pedagogy and evolution]," and "The Gospel According to Nabíl."
  264. Sustainable Development and Prosperity, by Arthur Lyon Dahl. (2001-10-27). The goal of development is to achieve prosperity, but prosperity has multiple dimensions, it’s not just something material, but also includes environmental, social, and spiritual prosperity.
  265. Tablet (Lawh) in Bahá'í Usage, by Todd Lawson. (2005). Meanings of the common Bahá'í terms lawh (tablet), ketáb (book), sahífa (treatise), resála (epistle), etc.
  266. Tablet of All Food and the Nature of Reality, The, by Karl Weaver. (2016). Review of the Tablet's historical background, antecedents for specific phrases, English literary commentaries, its color system as related to Bábí and Islamic traditions, the meaning of 'food,' and a different way of looking at the five levels of reality.
  267. Tablet to Mirza Abu'l-Fadl Concerning the Questions of Manakji Limji Hataria: Baha'u'llah on Hinduism and Zoroastrianism, by Bahá'u'lláh. Juan Cole, trans. (1995). Introduction to, article about, and translation of the Tablet to Maneckji.
  268. Taqiyyah (Dissimulation) in the Babi and Bahá'í Religions, by Sepehr Manuchehri. (2000). The historical application of taqiyyah and instances where Bábís cooperated with the authorities in suppression of their peers, and the attitude of government officials towards these individuals.
  269. Text, Author, Reader and the Relationship with the Sacred, by Iscander Micael Tinto. (2008). A preliminary survey of how the relationship between sacred scripture, its reader, and the author — the Manifestation of God — originates and develops, in the light of critical theory.
  270. Themes of 'The Erotic' in Sufi Mysticism, by Jonah Winters. (2017 (forthcoming)). Mystical writing is replete with symbolism of love and eros, and it can also be found in the mystical poetry of Bahá'u'lláh. This paper provides background for that topic by surveying the use of themes of the erotic in writings by seven Sufi mystics.
  271. Theological Ethics in a Bahá'í Perspective, by Jack McLean. (1996-09). The Bahá'í writings are a rich source of moral precepts, with a large corpus of ethical statements in the form of laws, directives, exhortations, injunctions, and axioms of moral theology. What would Bahá'í divine ethics look like?
  272. Time and the Containment of Evil in Zoroastrianism, by Susan Maneck. (1997). Basic beliefs of Zoroastrianism, the concept of time in Zoroastrianism, and Zoroastrianism in a Bahá'í context.
  273. Transmission of Cultural Values in Persian Bahá'í Families, The, by Stephen Licata. (1997). On how immigrant Persian Bahá’í families have carried their cultural values to the U.S., how the move affected the development of their children, and the cultural adaptation process. Includes survey on cultural values among Persian Bahá'ís in Los Angeles.
  274. Triple Bottom Line Reporting, by Robert Rubenstein. (2001-10-26). Triple bottom line (investing) is looking at a company in a holistic way, including its social impact, social performance, and environmental performance. Does not mention the Bahá'í Faith.
  275. Truth Triumphs: A Bahá'í Response to Misrepresentations of the Bahá'í Teachings and Bahá'í History, by Peter Terry. (1999-12). Rebuttal of Francis Beckwith's thesis "Bahá'í, A Christian response to Bahá'ísm, the religion which aims toward one world government and one common faith."
  276. Understanding and Eliminating Oppression: Baha'i Writings and Social Theory Combined, by Marie Gervais, Tim Heins. (2010). The theme of oppression is addressed frequently in the Bahá'í Writings. This article examines good/evil and social theory to analyze race, gender, poverty, and ethnicity.
  277. Unhealthy Science, Religion, and Humanities: The Deep Connection and What Bahá'u'lláh Had to Say About It, by Ron House. (2000-10-01). How the "calamity" mentioned by Bahá'u'lláh manifests in errors in the scientific method; fundamentalism and unbelief; the philosophy of Descartes, Hume, and Kuhn; and the Big Bang.
  278. Unity in Diversity: Orientations and Strategies for Building a Harmonious Multicultural Society, by Michael Harris Bond. (1998-06). Insights from the discipline of psychology can be used to design societies compatible with the exigencies and opportunities provided by the 21st Century.
  279. Unity in Diversity: Toward a Correlation of the Bahá'í Perspective with Current Empirical Findings in the Social Science Literature, by Ismael Velasco. (2009). The Bahá'í community has much to learn from, and contribute to, the efforts of psychologists, sociologists and network theorists to understand the workings of both unity and diversity in human collectivities; cohesion research within Bahá'í studies.
  280. Unity is the Law and Purpose of Life: The Case of the Baha'is in Iran, by Elham M.. (2001-12). An account of the persecution of Bahá'ís in Iran and how the Bahá'í communities managed to organize in secret, based in part on the author's own personal experiences.
  281. Universal Declaration of Human Rights and the Bahá'í Scriptures, The, by Juan Cole. (1999-04). The conception of human rights arose as part of the project of modernity, and has been problematic for many religious traditions, but Bahá'u'lláh  and the religion's subsequent holy figures all had a strong commitment to human rights.
  282. Use of Generative Imagery in Shoghi Effendi's Dispensation of Baha'u'llah, by R. Jackson Armstrong-Ingram. (1998-03). Examination of metaphors such as "conception," "offspring," and "seed" in some of the Guardian's writings.
  283. Valleys: Real, Symbolic and Holy Sites, by Moshe Sharon. (2013). The nature of the metaphor of a valley; biblical references and meanings in Hebrew; comparison with Islamic concepts; valleys in the revelation of Bahá'u'lláh.
  284. Wondrous New Day, A: The Numerology of Creation and 'All Things' in the Badí' Calendar, by Robin Mihrshahi. (2004/2013). Symbolism in the Bahá'í-era calendar, some Shaykhí origins of the Báb’s cosmology and ontology, and how these Shaykhí concepts find symbolic expression in the structure and organization of the Badí‘ calendar.
  285. World Peace in a Piecemeal World: An exposition on excerpts from the writings of `Abdu'l-Bahá, by James B. Thomas. (2008). World peace is a challenge facing mankind that must be clearly identified; remedies are put forth for possible solutions in vanquishing the barriers to peace; both secular and religious underpinnings are proposed to support a universal solution for peace.
  286. World We Want, The: Overcoming Barriers to Systematic Action, by Holly Hanson. (2001-12). Explores the process through which humanity can create a peaceful and just world society, as presented in The Secret of Divine Civilization, "The Promise of World Peace," and letters of the Universal House of Justice.
  287. Xá Nasiri'd-dino: Breve relato da sua vida e da Epistola revelada por Baha'u'llah, by Marco Oliveira. (2007). Breve resumo da vida deste monarca persa do sec. XIX e sua relação com a religião Bahá'í. Short description of Nasiri'd-Din Shah and his relation with the Bahá'í Faith.
  288. Ziba Khanum of Yazd: An Enslaved African Woman in Nineteenth-Century Iran, by Anthony Lee. (2017). Issues of race, gender, slavery, and religion as experienced by an Afro-Iranian family in the 19th and 20th centuries; historiography of African women in Iran; the Herati-Khorasani family tree.
  289. История Ашхабадского храма бахаи (History of the Ashgabat Bahá'í Temple), by Olga Mehdi. (2012-09-09). Небольшое историческое эссе о строительстве ашхабадского храма бахаи — личные мемуары и исследования автора, с историческими фотографиями Ашхабада XIX-начала XX века.
  290. تاريخ امرئی بهايی روشنکوه (History of the Bahá'í Faith in Roshankoh), by Adel Shafipour. (2022). History of the Faith in an Iranian town (also transliterated Roshankouh, Roshan Kouh, and Rowshan Kuh), known recently for the destruction of Bahá'í homes in August 2021.
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