Baha'i Library Online

Unpublished academic articles.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

Articles / papers, unpublished

  1. Jan T. Jasion. Abdu'l-Baha and "The Other" (2021). 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. Duane L. Herrmann. 'Abdu'l-Baha Writes to Kansas City (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. Combiz Nuri. 'Abdu'l-Baha: A Biblical Figure? (2009). Biblical prophecies that could relate to Abdu'l-Bahá and the Seventh Angel of the Apocalypse, and the nature of the Covenant.
  4. William S. Hatcher. Achieving Planetary Consciousness: Reality, Reason, and Revelation (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. Michael Cook and William F. McCants. Affairs of the Heart: Early Theophanic Interpretations of Muhammad's Relationship with the Divine (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. Lil Osborn. Alice Buckton's Glastonbury Pilgrimage (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. Badi Villar Cardenas. Apuntes sobre los Sabeanos (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. William F. McCants. Arabic Grammar of the Báb, The (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. Ismael Velasco. Art of Sacred Reading, The: In Search of a Bahá'í Approach (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. Olga Mehti. Ashgabat Collection (2019). On the life and works of Alexander Tumansky and his involvement with Bahá'í history.
  11. Gerald C. Keil. Authority of the Institutions According to the Will and Testament of Abdu'l-Bahá, The: A Text Analysis (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. Jack McLean. Babi Heroism and the Recovery of the Heroic (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. John Walbridge. Babi Martyrs, Some (2002). Includes bios of Shaykh Salih Karimi, Mulla Abd al-Karim Qazvini, the Farhadis of Qazvin, the Seven Martyrs of Tehran, and others.
  14. Bei Dawai. Bahá'í and Subud Dissent: Developments in the 2000s (2011). Overview by a non-Bahá'í on dissident movements, ex-Bahá'ís, and contemporary ideological debates.
  15. Nalinie N. Mooten. Bahá'í Approach to Cosmopolitan Ideas in International Relations, The (2006). 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. Iscander Micael Tinto. Bahá'í Approaches to World Problems (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. William Garlington. Bahá'í Bhajans: An example of the Bahá'í Use of Hindu Symbols (1998). 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. Emma Tomalin. Bahá'í Buildings in England: Project Number 7078 (2018). 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. Anthony Lee. Bahá'í Church of Calabar, West Africa, The: The Problem of Levels in Religious History (1997). 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. Graham Hassall and William Barnes. Bahá'í Communities in the Asia-Pacific: Performing Common Theology and Cultural Diversity on a 'Spiritual Axis' (1998). 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. Brian J. Mistler. Bahá'í Faith: Prophecy and Conversion (2001). 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. Lavie Tidhar. Bahá'í Faith and Science Fiction, The (2004). 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. Lil Osborn. Baha'i Faith and the Western Esoteric Tradition, The (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. Catherine Gent. Bahá'í Faith in Austin, The: The Early Years (1992). Covers years 1912–1971, and includes appendix "Anna Reinke: First Baha'i in Texas."
  25. Graham Hassall. Bahá'í Faith in Hong Kong (1998). Extensive and detailed overview of the history of the Bahá'í community in Hong Kong.
  26. William Garlington. Bahá'í Faith in India, The: A Developmental Stage Approach (1997). 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. John Walbridge. Bahá'í Faith in Iran, The (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. Graham Hassall. Bahá'í Faith in Tasmania 1923-1963 (1995). Early history of the Bahá'í community of Tasmania.
  29. John Walbridge. Bahá'í Faith in Turkey, The (2002). Includes bios of individuals from Turkey who figure prominently in Bahá'í history.
  30. Peter Terry. Bahá'í Hermeneutics: An Academic and Primary Source Inquiry (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. Jack McLean. Bahá'í Life and Existentialism (2008). 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. Brian D. Lepard. Bahá'í Perspective on International Human Rights Law, A (2013). 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. Rodney H. Clarken. Baha'i Principles of Education: Categorization of and Commentary on Extracts from Baha'i Education (1998). 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. William Garlington. Bahá'í Proselytization in Malwa, India (1984). The establishment of the Bahá'í Faith in Malwa amongst poor rural villagers; elements of appeal, including the use of Hindu terminology.
  35. Moojan Momen. Bahá'í Spirituality (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. Seena Fazel. Baha'i Studies at the Crossroads: Key Papers and Developments in the Baha'i Studies Review 1990-2002 (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. Timothy Reagan. Baha'i View of the Educated Person, The: A Case Study in Religious Education (1996). 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. Bahman Nadimi. Bahá'í View on Biological Evolution: Exploring Bahá'í Perspectives on the Intersection of Theology and Science (2023). 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. Ian Kluge. Bahá'í Writings, Philosophy and Environment (2009). 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. Nader Saiedi. Baha'u'llah and Human Nobility (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. Phyllis K. Peterson. Wil van der Kooij, trans. Basisvertrouwen (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. Rhett Diessner. Beauty of the Organic Oneness of Nature and Humanity, The: Environmental Psychology and the Bahá'í Writings (2012). 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. Audrey Mike Parker. Beginnings of the Bahá'í Faith in Watauga County, North Carolina (1988). 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. Thomas Linard, comp. Bibliographie des ouvrages de langue française mentionnant les religions babie ou baha'ie (1844-1944) (1997). Bibliography of French works mentioning the Bábí or Bahá'í Religions, 1844-1944.
  45. John Hunter and Chris Jones. Bioprospecting and Indigenous Knowledge in Australia: Implications of Valuing Indigenous Spiritual Knowledge (2006). Co-authored/painted paper by Aboriginal and 'Western' authors primarily focusing on spiritual issues in law.
  46. Ted Brownstein. Black and Beautiful: Skin Color in the Biblical Song of Songs (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. R. Jackson Armstrong-Ingram. Black Pearls: The African Household Slaves of a Nineteenth Century Iranian Merchant Family (2003). 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. Will C. van den Hoonaard and Lynn Echevarria-Howe. Black Roses in Canada's Mosaic: Four Decades of Black History (1994). Survey of African-Americans in Canada, their activities in the Bahá'í community, and statistical information.
  49. Ehud Maimon. Bridge over Troubled Waters: The City of Haifa in Lavie Tidhar's Stories (2012). 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. Sepehr Manuchehri. Brief Analysis of the features of Bábí Resistance at Sheikh Tabarsi (1998). 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. Local Spiritual Assembly of the Bahá'ís of Boise, Idaho, comp. Brief History of the Bahá'í Faith (1996). Chronology of major events in Bahá'í history from 1844 to 1996.
  52. Chris Manvell and Carolyn Sparey-Gillies. Brief Introduction to Millennial Zeal in the Nineteenth Century, A (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. Will C. van den Hoonaard and Deborah K. van den Hoonaard. Broad Contours of the Canadian Baha'i Community (1994). Historical and sociological overview of the Canadian Bahá'í community.
  54. Paul Dodenhoff. Buddy, Can You Spare a Paradigm?: The Bahá'í Faith and the New Age Movement (1999). The juxtaposition between the 'New Age' movement in the United States and Britain and the Bahá'í Faith.
  55. Walter Velasquez. Búsqueda de la Santidad, La (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. Paul Lample. Centers of Learning for Social and Economic Development (1995). 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. Moojan Momen. Change of Culture, A (2003). An overview of the process of cultural change in the Bahá'í community.
  58. Will C. van den Hoonaard and William W. Hackborn. Chaos as Metaphor for the Study of Social Processes in the Postmodern World: A Baha'i Illustration (1997). How ideas drawn from the study of chaos theory can be used to describe some aspects of a social environment.
  59. Jack McLean. Characterization in the Writings of Shoghi Effendi: With Special Attention to Yahya (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. Barbara L. McLellan. Chasm of Belief (1996). Post traumatic stress disorder, its challenge to the Bahá'í community, and steps which may assist the community to face this issue.
  61. Anthony Lee. Choice Wine: The Kitab-i Aqdas and the Development of Bahá'í Law (1995). 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. Kamran Ekbal. Christian Faith and the Formation of the Principles of Ideas and its Church Organizations, The (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. Robert Stockman. Christianity from a Bahá'í Perspective (1998). Includes two topics: "A Bahá'í approach to the Bible" and "Bahá'í Writings on Jesus Christ."
  64. Sen McGlinn. Church and State in the World Order of Baha'u'llah (1994). The concept of theocracy as it applies to the Bahá'í model of government.
  65. Holly Hanson. Clay into Crystal: How Thought Shapes Structure in the Pursuit of Justice (2001). 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. Todd Lawson. Coincidentia Oppositorum in the Qayyum al-Asma: The terms "Point" (nuqta), "Pole" (qutb), "Center" (markaz) and the Khutbat al-tatanjiya (2001). 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. Kamran Ekbal. Colonialism, Nationalism and Jewish Immigration to Palestine: Abdu'l-Baha's Viewpoints Regarding the Middle East (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. Sen McGlinn. Common Language for Postmodern Political Theologies, A (2006). Delivered to the Society for the Study of Theology 2006 Annual Conference, 3-6 April 2006.
  69. John W. Suggs, Jr. and Lin Deahl-Coy. Common Threads: A Theory and Practice of Community Development (1999). Results of a sociological study designed "to teach practical skills of love, support and belonging."
  70. Jonah Winters. Communicative Interaction: Relating Habermasian Universalism to Baha'i Consultation (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. Diane Robinson Kerr. Comparison of God and Soul Concepts from a Bahá'í and Hindu Point of View: Conceptions and Experiences of the Afterlife (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. Richard Ater. Comparison of the concepts of Prophet and Messenger in Islam and Manifestation in the Baha'i Faith (1997). Analytical overview of the theology of prophethood in both religions.
  73. Ismael Velasco. Conceptualising Moral Values: A Metaphysical, Ethical and Empirical Dialogue with Schaefer's Moral Philosophy (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. Roger Coe. Consultation in the Quest for World Peace (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.
  75. Seena Fazel. Contemporary developments in Baha'i studies: An examination using citation analysis (2003). Investigation of contemporary developments using the technique of citation analysis, a widely used method to report trends in academia.
  76. Sulayman S. Nyang. Continuities and Discontinuities in Islamic Perspectives on Cultural Diversity (1999). Contains only brief mention of Bahá'ís, but discusses the Iranian Revolution and related topics.
  77. Susan Maneck. Conversion Movements within Hindu Village Culture (1997). Hindu, Christian, and Bahá'í conversion patterns in India.
  78. Peter Ashelman. Conversion, Transformation, and Sacrifice in the Revelation of The Bab (2001). 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.
  79. Jack McLean. Correlating Mystical Experience to the Knowledge of God (2000). 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.
  80. Ernesto Fernandez. Course on Bahá'í Symbolism (2013). 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."
  81. Peter Terry. Covenant, The: Brit Olam (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.
  82. Phyllis K. Peterson. Creating Intimacy: In the Community and With the Seeker (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.
  83. Vance Salisbury. Critical Examination of 20th-Century Baha'i Literature, A (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.
  84. Marco Oliveira. Czar Alexandre II: Breve apontamento biográfico e a sua relação com a religião Bahá'í (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.
  85. Bernardo Bortolin Kerr. Death of Death, The: A Study of Self-Annihilation and Suicide in the Light of Sufi Thought and Bahá'u'lláh's Early Texts (2014). On theories of suicide in the field of conventional psychology and the writings of Bahá'u'lláh.
  86. Denis MacEoin. Deconstructing and Reconstructing the Shari'a: Babi and Baha'i Solutions to the Problem of Immutability (1997). Ways in which the Bab and Bahá'u'lláh adopted and changed the Islamic shari`a in their own, new codes of law.
  87. William Garlington. Development of the Bahá'í Faith in Malwa, The: 1941-1974 (1999). A socio-cultural examination of Bahá'í mass teaching as experienced in Central India.
  88. Peter Terry. Dialogue on Infallibility: A response to Udo Schaefer's 'Infallible Institutions?' (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.
  89. Jack McLean. Did Prophecy Fail? The Lesser Peace and the Year 2000 (2003). 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.
  90. Jack McLean. Dimensions in Spirituality: Presentation (1995). 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.
  91. Robert T. Cameron. Disconnected Letters of the Qur'an and the Significance of the Number 19 (1982). Critique of Rashad Khalifa's (disputed) study purporting to find a "deep structure" of 19 in the Qur'an.
  92. Moojan Momen. Division and Unity in the Baha'i Community: Towards a Definition of Fundamentalism (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.
  93. John Walbridge. Document and Narrative Sources for the History of the Battle of Zanjan (1998). Analysis of Muslim and Bahá'í historical texts, including Dawnbreakers.
  94. Farshad Esmailian. Documento de reflexión: Alvin Toffler y su visión del futuro (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.
  95. Ismael Velasco. Doing Scholarship from a Faith Perspective: Reading the Sacred as Sacred Encounter (2006). Problems with faith perspectives, and the dichotomy between faith and objectivity.
  96. Duane L. Herrmann. Dr. David S. Ruhe: Kansas Author (2003). Biography written for the Kansas Authors Club.
  97. Anise Rideout. Early History of the Bahá'í Community in Boston, Massachusetts (n.d.). Overview of history 1900-1940. Includes early translations of some 2-dozen tablets of Abdu'l-Bahá.
  98. Hooshmand Badee. Economic Significance of the Law of Huququ'llah (2022). 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.
  99. Ernesto Fernandez. El Monte Carmelo y el Nombre Oculto: Mount Carmel and the Hidden Name (2013). Relationship between Mount Carmel and the Greatest Name and their symbolic meanings in the Bahá'í Faith.
  100. James B. Thomas. Elements of Immortality: A Nexus of Proofs by 'Abdu'l-Bahá in Some Answered Questions (2009). 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.
  101. Ismael Velasco. Entering into Obligatory Prayer: Introduction and Commentary (2006). Overview of Bahá'í prayer, its historical background, and a detailed commentary on the preamble to the Long Obligatory Prayer.
  102. Mikhail Sergeev. Epistemological Views of 'Abdu'l-Baha (2009). A comprehensive reconstruction of Abdu’l-Bahá's epistemological views that are scattered throughout many of his writings and utterances.
  103. John Walbridge. Erotic Imagery in the Allegorical Writings of Baha'u'llah (1997). Mystical symbolism in early Bahá'í poetry.
  104. Peter Terry. Essays on Jesus and the New Testament (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.
  105. Sana Rezai. Exploration of the Ridvan 2010 Message, An (2010). 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.
  106. Lil Osborn. Extraordinary Life and Work of Robert Felkin, Bahá'í Mage, The (2012). Felkin was a physician, missionary, a Bahá'í — and a Golden Dawn "magician" searching for esoteric truths.
  107. Lil Osborn. Extraordinary Life and Work of Wellesley Tudor Pole, The: Baha'i Seer (2013). On the role of Bahá'í beliefs in the life and spiritual quest of Tudor Pole.
  108. Sen McGlinn. Family Law in Iran (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.
  109. Filip Boicu. Feed-back Mechanisms in the Bahá'í Community and the Need for a Global Knowledge Architecture, The (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.
  110. Phillip E. Tussing. Finishing the Work: `Abdu'l-Bahá in Dublin, New Hampshire, 1912 (2007). Overview of Abdu'l-Bahá's three-week visit to a small town in northeast United States.
  111. Udo Schaefer. Footnotes to Baha'i Studies and its Methodology, Some (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.
  112. Justin Scoggin. Forging the Divine Economy (2002). Advancing the establishment of Bahá'u'lláh's divine economy through the operation of community currency.
  113. Thaddeus Benjamin Herman. FUNDAEC and Fragmentation (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.
  114. Graham Nicholson. Future of the "Sovereign" Nation-State: A Baha'i Perspective (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.
  115. Harry Liedtke. German Baha'i Community under National Socialism, The: A Historical Perspective With Notes, Postscript, and Photographs (1999). 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.
  116. Holly Hanson. Global Dilemmas, Local Responses: Creating Patterns of Action that Make the World Different (2000). 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.
  117. Christopher Buck. Golden Age of Jewish/Christian Relations Revisited, The: The Contribution of H.J. Schoeps to Interfaith Dialogue (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.
  118. Stephen Vaccaro. Good Tree, The: Distinguishing the Bahá'í Faith From Destructive Cults (1996). Examination of some fundamental characteristics of a cult, to determine whether or not the Bahá'í Faith can be so defined.
  119. Sen McGlinn. Guardianship and the House of Justice (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.
  120. Dana Paxson. Half Million Years, A (2021). Exploring the 500,000-year Bahá’í cycle asserted by Shoghi Effendi, in two versions: academic-style essay form, and story-narrative form.
  121. Grover Gonzales. He Whom God Shall Make Manifest: Notes on Gematria, Tetractys, The Báb's identification of Him, and Opposition to Bahá'u'lláh (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.
  122. Marlene Macke. Helen Frances Grand (1865-1944): Traces of a Bahá'í Life (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.
  123. Jack McLean. Heroic in the Historical Writings of Shoghi Effendi and Nabil, The (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.
  124. Lawrence M. Miller. High-Performance Organization, The: An Assessment of Virtues and Values (2001). How a people-centered organization can enhance competitiveness and job satisfaction.
  125. Stephen D. Dighton. His New Name: A Biblical Examination of the Claims of Bahá'u'lláh (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.
  126. Alessandro Bausani. Miguel Gil Santesteban, trans. Historia de la Religión desde la Perspectiva Bahá'í (2003).
  127. Sepehr Manuchehri. Historical Account of Two Indian Babis: Sa'en Hindi and Sayyid Basir Hindi (2001). Includes translated excerpts from a number of Persian sources on these two individuals.
  128. Ted Brownstein. How Bahá'u'lláh Taught Christians: The Rhetoric and Pedagogy of Bahá'u'lláh's Writings to Followers of Jesus Christ (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.
  129. Alison Marshall. How to get out of it: Faná' and baqá' in the Early Writings of Baha'u'llah (1999). Annihilation and the self in the Hidden Words and the Seven Valleys and the Four Valleys.
  130. Fariborz Alan Davoodi. Human Evolution: Directed? (2001). 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
  131. Christopher Buck. Illuminator vs. Redeemer: A Trajectory of Ebionite Christology from Prophet Messianism to Bahá'í Theophanology (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.
  132. Christopher Buck. Illuminator vs. Redeemer: Was Ebionite Adam/Christ Prophetology "Original," Anti-Pauline, or "Gnostic"? (1982). 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. Ismael Velasco. Ineffability in Scripture: A Conversation with 6 Medieval Mystics (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.
  134. Sen McGlinn. Inheritance Laws of the Kitab-i-Aqdas (1995). 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.
  135. Daniel Araya. Integral Religion: Uniting Eros and Logos (2003). Consideration of the potential realization of an integral religion, in light of Bahá'í teachings and the thought of Ken Wilbur.
  136. Duane Troxel. Intelligent Life in the Universe and Exotheology in Christianity and the Bahá'í Writings (1996). Theological statements on extraterrestrial life in Christian and Bahá'í texts, and in the work of Giordano Bruno and Galileo.
  137. John Walbridge. Introduction to the History and Culture of Iran, An (2002). The Iranian context of the Bábí and Bahá'í religions; the geography, history, and culture of Iran.
  138. Sandra S. Fotos and Lynne Hansen. Investigating Spiritualization: Noticing, Processing and the Function of Time (1995). Survey and analysis of the personal adoption of virtues among Mormons and Bahá'ís.
  139. Abir Majid. Islam and the Bahá'í Faith (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."
  140. Moshe Sharon. Jewish Conversion to the Bahá'í Faith (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.
  141. Jack McLean. John the Baptist and Baha'i Prophetic Categories: An Atypical Paradigm (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.
  142. Vargha Taefi. Just War from the Bahá'í Perspective (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."
  143. Susan Maneck. Justice, Fairness and the Meekness of God (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.
  144. Filip Boicu. Karlberg's Notion of Consultation and Bahá'í Consultation (Ontological Truths, Knowledge and Ethics) (2022). 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.
  145. Christopher Buck. Kitab-i Iqan, The: An Introduction to Baha'u'llah's Book of Certitude with Two Digital Reprints of Early Lithographs (1998). Overview of the history and themes of the preeminent doctrinal work of the Bahá'í Faith.
  146. Brent Poirier. Kitab-i-Iqan: Key to Unsealing the Mysteries of the Holy Bible (1998). Examination of the Bible in light of interpretations of its symbolism offered by Bahá'u'lláh's Kitab-i-Iqan.
  147. Pierre Daoust. La Condition Humaine: âme, raison, conscience (2023). 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.
  148. Adib Masumian. Pierre Spierckel, trans. La réfutation des mythes: Les théories du complot en Iran sur l'origine et les objectifs de la religion bahá'íe (2017). French translation of "Debunking the Myths: Conspiracy Theories on the Genesis and Mission of the Bahá'í Faith."
  149. Pierre Daoust. La translittération bahá'íe: pourquoi, comment (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.
  150. Peter Terry. Last Words of Jesus, The: What Were They and What Did They Mean? (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.
  151. Adib Masumian. Lawh-i-Hamd-i-Musha'sha' (The Tablet of the Effulgent Praise), The: A Little-Known but Significant Early Writing of Bahá'u'lláh (2023). 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.
  152. Ismael Velasco. Legacies and Prospects: Baha'i Community Building Yesterday and Tomorrow (2002). On the rise and evolution of a world Bahá'í community in the 20th century, and new paradigms for community building.
  153. Gerald C. Keil. Legacy of Verse 42 of the Kitáb-i-Aqdas, The (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.
  154. Mikhail Rodionov. Leo Tolstoy and Ameen Rihani: The Interaction Between Two Creative Worlds (2002). Mentions of the "favorable attitude" to the Bahá'í Faith held by Tolstoy and by Ameen Rihani.
  155. Ismael Velasco. Liminal Moment, A: Shaykhi Millennialism and the Irruption of Modernity (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.
  156. Jack McLean. Literary Criticism, Theology and Deconstructionism (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.
  157. Guy Emerson Mount. Locke, Shock, and Abbott: Baha'i Theology and the Acceleration of the African American Civil Rights Movement (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.
  158. Ismael Velasco. Logos, Mythos and Kerygma: The Logic of Reconciliation and the Occultation of the Promised Qá'im in Bábí-Bahá'í Scripture (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.
  159. Udo Schaefer. Harry Liedtke, trans. Loyalty to the Covenant and Critical Thought (2001). A commentary for Bahá’ís examining the balance of critical thought with loyalty to Bahá’í institutions.
  160. Deborah Clark Vance. Maintaining Minority Beliefs in an Indifferent Workplace (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.
  161. Udo Schaefer. Man: The Crown of Creation or Its Destroyer? (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.
  162. Paula Bidwell. Many Messengers of God, A Native American Perspective: Deganawidah The Peacemaker (2011). Collection and analysis of proofs from the Bahá'í Writings about prophets from indigenous cultures. Includes illustrated slide-show presentation of the paper.
  163. Juan Cole. Marking Boundaries, Marking Time: The Iranian Past and the Construction of the Self by Qajar Thinkers (1996). 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.
  164. Jonah Winters. Martyrdom in Jihad (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.
  165. Lil Osborn. Mary Magdalene: Lioness of God in the Bahá'í Faith (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.
  166. Bahá'u'lláh. Kay Lynn Morton, trans. Mathnaví-yi Mubárak (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.
  167. Moshe Sharon. Meaning of Baha'i History, The (1999). 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.
  168. Armin J. Jezari. Measuring Success: An Exploratory Study of United States Bahá'í Local Spiritual Assemblies and the Five Year Plan (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).
  169. Peter Smith. Membership, Joining and Leaving Religious Movements and Organizations (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.
  170. Moshe Sharon. "Memoirs of Dolgorukov" and "The Protocols of the Elders Of Zion" (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.
  171. Haji Muhammad Nayrizi. Ahang Rabbani, trans. Memories of Hájí Muhammad Nayrízi (1999). A short account of events in the 1853 Nayriz uprising.
  172. Lil Osborn. Men and the Baha'i Faith: The role of indigenous men in the early Baha'i community in the British Isles (2016). Includes slide-show included when presenting the paper at the Bahá'í Studies Seminar, Kellogg College, Oxford (July 2016).
  173. Jack McLean. Military Metaphor in Bahá'í Sacred Literature, The (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.
  174. Babak Farrokhzad. Mirza Abu'l-Fadl (2021). Wikipedia-Artikel über Mirza Abu‘l-Fadl, der den neusten Stand der Literatur (Oct 2021) berücksichtigt.
  175. John Walbridge. Miscellaneous historical and doctrinal topics (2002). Short comments on miscellaneous topics: Seven Proofs, Lawh-i-Aqdas, Dreams, Evolution, RMS Titanic.
  176. John Walbridge. Miscellaneous philosophy topics (2002). Islamic vs. Bahá'í philosophy; Greek philosophers and the Jews; other topics of philosophy.
  177. Marco Oliveira. Moisés: Uma breve perspectiva sobre a figura de Moisés nas Escrituras Baha'is (2006). 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.
  178. Eloy Anello. Moral Leadership (2001). Nur University's moral leadership training for business; ‘transformational training’ and the development of mental models based on key criteria (detailed).
  179. William F. McCants. Multivalent Mahdihood: Karim Khan Kirmani's Early Critique of the Multiple Claims of the Bab (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.
  180. Rose Ong and Check Woo Foo. Myanmar: History of the Bahá'í Faith (2008). Text and photos of the history of Bahá'í activities in Burma and Myanmar, 1878-1995.
  181. Christopher Buck. Mystery of the Sworded Warrior in Hindu Apocalypse, The: Was Kalki Visnuyas Bahá'u'lláh? (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?
  182. Jack McLean. Mystic's Flight, The: The Parable of Majnún and Laylí (2001). 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.
  183. Patricia Locke. Native American and Other Indigenous Messengers of God (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.
  184. Mark A. Foster. Neo-Platonism: Framework for a Bahá'í Ontology (1995). Ways to approach the language of philosophical symbolism in the Bahá'í teachings.
  185. Ian Kluge. New Atheism, The: A Bahá'í Perspective (2009). 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.
  186. Dale Emerson. New Work Ethic, A (2001). 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.
  187. Duane L. Herrmann. Ninety-Five Years in Topeka: The Topeka Bahá'í Community, 1906-2001 (2001). History starting with the arrival of Rose and Leonard Hilty, from Enterprise, first Bahá'ís in Topeka.
  188. Moshe Sharon. Notes and Observations on some of the Writings of the Báb (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.
  189. Robert Stockman. Notes on Islam from a Bahá'í Perspective (1998). Overview of Islamic history and teachings and brief notes on Islam and the Bahá'í Faith.
  190. Robert Stockman. Notes on Judaism from a Bahá'í Perspective (1998). Overview of Judaism with many comments on Bahá'í teachings on Jewish history and prophets; includes chronology of Judaism.
  191. Moshe Sharon. Notes on some aspects of The Book of Certitude (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.
  192. Robert Stockman. Notes on The Báb, Some (1998). Brief overview of sources on the Bábí period, the Bab's history, and his writings.
  193. Filip Boicu. Notes on Uncertainty & the World: Theories for Social Change? A Framing (2023). 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.
  194. John Taylor. Novelty in Ayyám-i-Há and the Badí Calendar (2000). The place of calendars in a religion, and the meaning of the Badi calendar for Bahá'ís.
  195. Juan Cole. Nuqtat al-Kaf and the Babi Chronicle Traditions (1998). History of the writing of this early Bábí historical text, and some recent interpretations of its history.
  196. Filip Boicu. On the Notion of a 'Conceptual Framework' in Bahá'í Education: Part 1. The Harmony of Science and Religion (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').
  197. Peter Terry. Oneness of Reality, The: A Response to Moojan Momen's "Relativism as a Basis for Baha'i Metaphysics" (2018). Dialogue on epistemology and ontology as presented in the core literature of the Baha’i religion.
  198. Geoffrey Nash. Oppression and Universalism in Selected Palestinian and Bahá'í Poetry: A Contrastive Analysis (2022). 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).
  199. Dharlene Valeda. Organizing Digital Collections: The Case of the Bahá'í Academics Resource Library (2001). Library Science analysis of the Bahá'í Library's content and architecture, observations about online information retrieval, and ways to structure digital libraries.
  200. Jonah Winters. Origins of Shi'ism: A Consensus of Western Scholarship (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.
  201. James B. Thomas. Overture to Universal Peace: An exposition based on the talk by 'Abdu'l-Bahá, New York City, December 4, 1912 (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.
  202. Bernardo Bortolin Kerr. Overview of Bahá'í Eschatology, in a Tapestry of Four Strands, An (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."
  203. Afshin A. Khavari. Parallels Between Islamic and Baha'i laws and Constitutional Principles (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.
  204. Peter Terry. Persian Bayán: Thematic Analysis and Summary (2015). 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."
  205. Dan Wheatley. Philosophical and Religious Contributions to the Emergence of Human Rights: The Bahá'í Perspective (2012). 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.
  206. Peter Terry. Philosophy: Material and Spiritual (2005). Compilation and commentary on matters relating to material and divine philosophy, and definitions of terms.
  207. Filip Boicu. Principle of the Oneness of Humankind, The: Strong Foundationalism, Non-Adversarialism, and the Imperatives of Our Time (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.
  208. David Cerpa Alba. Proceso de la creación artística, El: Una manifestación espiritual (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.
  209. Jack McLean. Promises to Keep: Thoughts on an Emerging Bahá'í Theology (1995). 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.
  210. Sathia Varqa. Prophecy of Bahá'u'lláh, The: A Backward Bending Supply Curve Theorem (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.
  211. A.L.M. Nicolas. Peter Terry, trans. Prophet in Modern Times, A (2008). Partial translation of A.L.M. Nicolas' Seyyed Ali Mohammed dit le Bab, with extensive notes and explanations.
  212. Jack McLean. Propositions on a More Comprehensive Theology (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.
  213. Abdu'l-Bab as-Sahyuni. Protocols of the Followers of Baha'u'llah: Anti-Bahá'í propaganda in Iran (1998). A sympathetic overview by "Freethought Mecca" of persecution of Bahá'ís, and activities of the Iranian government.
  214. R. Jackson Armstrong-Ingram. Provisions for Sexuality in the Kitáb-i-Aqdas in the Context of Late Nineteenth Century Sexual Ideologies (1996). 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.
  215. Peter Terry. Purposes and Objectives of Bahá'í Scholarship, The: Compilation and commentary (2009). Three essays on objectives of Bahá'í Scholarship, attaining to the knowledge of God, and the study of philosophy.
  216. Báb, The. Todd Lawson, trans. 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" (2002). Translation, and lengthy commentary, on the Súratu’l-Nahl.
  217. Will C. van den Hoonaard. Question of Gender in Canadian Baha'i History, The (1994). The position of Bahá'í women in the Canadian community and the extent to which they participated in teaching and administrative activities.
  218. Todd Lawson. Qur'an and the Apocalyptic Imagination, The (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.
  219. Kamran Ekbal. Quranic Roots of Some Legal and Theological Terms of the Kitáb-i Aqdas Regarding Women and Homosexual Relations, The (1995). Interpretations and etymologies of Arabic terms for prostitution, virginity, dowry, menstruation, sodomy, pederasty, uncleanliness, and adultery.
  220. Sam Shamoun. Quranic Witness to Biblical Authority, The (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.
  221. Peter Terry. Rabindranath Tagore: Some Encounters with Bahá'ís (1992). '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.
  222. Geoffrey Benjamin. Rationalisation and re-enchantment in Malaysia: Temiar religion 1964-1995 (1996). Extensive discussion of the Baha’i Faith among the Temiars of Malaysia. Link to paper (offsite).
  223. Ian Kluge. Reason and the Bahá'í Writings: The Use and Misuse of Logic and Persuasion (2001). How to study the Bahá'í Writings through the use of logic.
  224. Anthony Lee. Reconciling the Other: The Bahá'í Faith in America as a Successful Synthesis of Christianity and Islam (1995). 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.
  225. Jack McLean. Reconvergence of Theology and Spirituality, The (1995). 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.
  226. Keven Brown. Reflection on the Theory of Alchemy as Explained in the Bahá'í Writings, A (2002). 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.
  227. Wolfgang A. Klebel. Reflections about the Greatest Name of God in the Bahá'í Faith (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."
  228. William S. Hatcher. Reflections of a Human Spirit in a Male Body (2008). Includes discussions of the nature of patriarchy, chauvinism, and feminism.
  229. Ismael Velasco. Reflections on Baha'u'llah's Claims to Being the Return of Imam Husayn (2020). 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.
  230. Linda Walbridge. Reforming the Marja` at-Taqlid: The Baha'i Example (1997). Shi'i leadership paradigms and the marja` at-taqlid, "clerical exemplar" or "religious guide."
  231. Jack McLean. Refutation of Francesco Ficicchia and the Dangers of Silence, The (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.
  232. Jack McLean. Relativity of Religious Truth, The: Relating to the Absolute (2007). History of the relativistic approach to truth, a response to Momen's "Relativism: A Basis for Bahá'í Metaphysics," and inter-faith dialogue.
  233. Graham Hassall. Religion and Proto-Nationalism: Apelis Mazakmat and 'traces of mild sectarian strife' in New Ireland (2001). 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.
  234. Ismael Velasco. Religion, Modernity and the "Clash of Civilisations": Context and Prospects (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.
  235. Moojan Momen. Religions of the World: Divisive or Divine?: A Look at Religious Fundamentalism (2001). 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.
  236. Ismael Velasco. Renacer del Tiempo, El: Los ritmos profundos del calendario y los júbilos misteriosos de Ayyám-i Há (2004). On the Bahá'í (Badi) calendar and the Bahá'í festival Ayyam-i-Ha.
  237. Eric Hadley-Ives. Results of Talisman Attitudes Survey (2000). Detailed analysis of the beliefs and community interactions of participants in the listserver Talisman2 (circa 1999).
  238. Alison Marshall. Revelation in the Voices of Baha'u'llah (1999). 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.
  239. Kamran Ekbal. Revelation of Islam and the Power of the Messenger, The (n.d.). [article in Persian]
  240. Stephen Ramo. 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) (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.
  241. Peter Smith. Routinization of Charisma?, The: Some Comments on “Motif Messianique et Processus Social dans le Bahá'ísme” (1998). Discussion of sociologist Peter Berger and themes from his dissertation "From Sect to Church: A Sociological Interpretation of the Bahá'í Movement."
  242. Moshe Sharon. Searching for the Scientific in the Spiritual (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.
  243. Moshe Sharon. Seas Not Oceans (2013). References to "seas" and "oceans" in classical literature, Judaism, Islam, and metaphors in the Bahá'í writings.
  244. Ahmad Aniss. Seed of Creation: A philosophical approach towards the status of Universal House of Justice in respect to Baha'i concept of creation (1998). A philosophical approach towards the status of Universal House of Justice in respect to Bahá'í concept of creation.
  245. Graham Hassall. Self and Society: Biography and Autobiography in Baha'i Literature (1999). On some of the 'moral implications' in writing biography in a Bahá'í perspective; the modes, intentions, and problems of Bahá'í biography.
  246. Peter Terry. Service to the Cause of God versus Professional Clergy (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.
  247. Graham Hassall. Seventy Five Years of the Bahá'í Faith in Victoria, Australia (1998). History of the Bahá'í community of Victoria, Australia.
  248. Holly Hanson. Sexuality, Self, and the Shape of Society (2001). 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.
  249. Juan Cole. Shaykh Ahmad al-Ahsa'i on the Sources of Religious Authority (1993). 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? 
  250. Jonah Winters. Shi'i Qur'an: An Examination of Western Scholarship (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.
  251. Peter Smith. Short Introduction to the Bahá'í Faith, A (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.
  252. Shahrokh Monjazeb. Sijn-i-Akbar (The Great Prison): The Event of Bahá'u'lláh's Incarceration in the Síyáh Chál Prison of Tehran (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.
  253. Arthur Lyon Dahl. Social Crises and Their Connections to Global Ecological Problems (1994). Global warming and the social roots of environmental problems.
  254. Filip Boicu. Social Justice, Higher Education and the Oneness of Humankind (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.
  255. Will C. van den Hoonaard. Socio-demographic Characteristics of the Canadian Baha'i Community (1991). Statistics and analysis of enrollment and growth patterns.
  256. Roshan Danesh and Lex Musta. Some Reflections on Bahá'í Approaches to Social Change (2012). 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.
  257. John B. Cornell. Spiritual Assembly as Arbitrator, The (1997). The function of Spiritual Assemblies in arbitrating disputes among Bahá'ís, and some historical insight into the development of Bahá'í practice.
  258. Jack McLean. Spiritual Self in Bahá'í Studies, The (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.
  259. Zabine van Ness. Story of the Last One Hundred Years of the Baha'i Faith in Seattle, The (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.
  260. Filip Boicu. Strong Foundationalism in the Bahá'í Faith?: An Analysis of Michael Karlberg's 'Ontological Foundationalism' (2022). 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.
  261. Mark A. Foster. Suggestions for Bahá'í Hermeneutics (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."
  262. Arthur Lyon Dahl. Sustainable Development and Prosperity (2001). 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.
  263. Todd Lawson. Tablet (Lawh) in Bahá'í Usage (2005). Meanings of the common Bahá'í terms lawh (tablet), ketáb (book), sahífa (treatise), resála (epistle), etc.
  264. Karl Weaver. Tablet of All Food and the Nature of Reality, The (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.
  265. Bahá'u'lláh. Juan Cole, trans. Tablet to Mirza Abu'l-Fadl Concerning the Questions of Manakji Limji Hataria: Baha'u'llah on Hinduism and Zoroastrianism (1995). Introduction to, article about, and translation of the Tablet to Maneckji.
  266. Sepehr Manuchehri. Taqiyyah (Dissimulation) in the Babi and Bahá'í Religions (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.
  267. Iscander Micael Tinto. Text, Author, Reader and the Relationship with the Sacred (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.
  268. Jonah Winters. Themes of 'The Erotic' in Sufi Mysticism (2017). 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.
  269. Jack McLean. Theological Ethics in a Bahá'í Perspective (1996). 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?
  270. Susan Maneck. Time and the Containment of Evil in Zoroastrianism (1997). Basic beliefs of Zoroastrianism, the concept of time in Zoroastrianism, and Zoroastrianism in a Bahá'í context.
  271. Stephen Licata. Transmission of Cultural Values in Persian Bahá'í Families, The (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.
  272. Robert Rubenstein. Triple Bottom Line Reporting (2001). 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.
  273. Peter Terry. Truth Triumphs: A Bahá'í Response to Misrepresentations of the Bahá'í Teachings and Bahá'í History (1999). 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."
  274. Marie Gervais and Tim Heins. Understanding and Eliminating Oppression: Baha'i Writings and Social Theory Combined (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.
  275. Ron House. Unhealthy Science, Religion, and Humanities: The Deep Connection and What Bahá'u'lláh Had to Say About It (2000). 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.
  276. Michael Harris Bond. Unity in Diversity: Orientations and Strategies for Building a Harmonious Multicultural Society (1998). Insights from the discipline of psychology can be used to design societies compatible with the exigencies and opportunities provided by the 21st Century.
  277. Ismael Velasco. Unity in Diversity: Toward a Correlation of the Bahá'í Perspective with Current Empirical Findings in the Social Science Literature (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.
  278. Elham M.. Unity is the Law and Purpose of Life: The Case of the Baha'is in Iran (2001). 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.
  279. Juan Cole. Universal Declaration of Human Rights and the Bahá'í Scriptures, The (1999). 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.
  280. R. Jackson Armstrong-Ingram. Use of Generative Imagery in Shoghi Effendi's Dispensation of Baha'u'llah (1998). Examination of metaphors such as "conception," "offspring," and "seed" in some of the Guardian's writings.
  281. Moshe Sharon. Valleys: Real, Symbolic and Holy Sites (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.
  282. Robin Mihrshahi. Wondrous New Day, A: The Numerology of Creation and 'All Things' in the Badí' Calendar (2004). 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.
  283. James B. Thomas. World Peace in a Piecemeal World: An exposition on excerpts from the writings of `Abdu'l-Bahá (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.
  284. Holly Hanson. World We Want, The: Overcoming Barriers to Systematic Action (2001). 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.
  285. Marco Oliveira. Xá Nasiri'd-dino: Breve relato da sua vida e da Epistola revelada por Baha'u'llah (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.
  286. Anthony Lee. Ziba Khanum of Yazd: An Enslaved African Woman in Nineteenth-Century Iran (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.
  287. Olga Mehdi. История Ашхабадского храма бахаи (2012). Небольшое историческое эссе о строительстве ашхабадского храма бахаи — личные мемуары и исследования автора, с историческими фотографиями Ашхабада XIX-начала XX века.
  288. Adel Shafipour. تاريخ امرئی بهايی روشنکوه: History of the Bahá'í Faith in Roshankoh (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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