religion._ Remey[126] says: "It does not put forth doctrine or dogma....
It is a religion free from dogma." It is "logical and reasonable."
Dreyfus denounces "dogmatic religions," and claims that Bahaism has
paved the way for the harmony of religion with free thought."[127] With
these accord the words of Abdul Baha to Pastor Monnier in Paris.[128]
"Our aim is to free religion from dogmas. Dogmas are the cause of
strife. We must give up dogmas." Now it is evident that Bahaism has not
a fixed body of doctrines: that it has not a definite and clear system
of theology. But it is very dogmatic in the common usages of that word.
Webster defines it as (1) positive, authoritative, and (2) as asserting
or disposed to assert with authority or with overbearing and arrogance.
Is not Bahaism a mass of assertions? For example, Baha declares that
"the universe hath neither beginning nor ending." Abdul Baha adds the
comment:[129] "_By this simple statement_ he has set aside elaborate
theories and exhaustive labours of scientists and philosophers."
Similarly he is said to have settled by a single word all discussions
about divine sovereignty and free agency. Abdul Baha might be called the
Lord of dogmas, for from his dicta none must vary by a hair's breadth.
Remey himself dogmatizes as follows: "The religion of Baha is the cause
of God, outside of which there is no truth in the world." Much in
Bahaism must be taken on faith, without logical proof. Professor
Browne[130] puts it mildly when he says: "The system appears to me to
contain enough of the mysterious and the transcendental to make its
intellectual acceptance at least as difficult as the theology of most
Christian churches to the sceptic." Elsewhere he says:[131] "It must be
clearly understood that Babism (or Bahaism) is in no sense
latitudinarian or eclectic, and stands therefore in the sharpest
antagonism to Sufism. However vague Babi doctrine may be on certain
points, it is essentially _dogmatic_, and every utterance or command
uttered by the Manifestation of the Period, _i. e._, Bab or Baha Ullah
or Abbas Effendi must be accepted without reserve."[132] Similarly Dr.
G. W. Holmes[133] writes: "Baha's appeal is only to his own word and to
his own arbitrary and forced interpretation of the Word of God, which
interpretations, as he states, find their sanction solely in his own
authority."
There are other claims of Bahaism of a specific nature which might be
considered. They would be found equally assertive and equally
groundless. Bahaism reminds me of a horse which was offered for sale in
Persia. It appeared like a fat and well fed animal. But the would-be
purchaser was warned that its skin had been puffed up with air which
would soon leak out, and he would have on his hands a lean, lank, bony
_yabi_ scrub. Bahaism does not even stop short of claiming that the
civilization of the nineteenth and twentieth centuries is due to it. Its
braggart attitude may be fittingly symbolized by Rostand's "Chanticler,"
standing in the barnyard, flapping its wings in vain exultation,
imagining that it, by its crowing, has caused the sun to rise.
FOOTNOTES:
[91] "The Bahai Movement," p. 73.
[92] _Contemporary Review_, March, 1912.
[93] In "Unity Through Love."
[94] "The Bahai Movement," p. 39.
[95] _Ibid._, p. 27.
[96] _S. W._, Oct. 1912, p. 190.
[97] "Story of the Bahai Movement," p. 4.
[98] June 29, 1912.
[99] _S. W._, Sept. 27, 1912.
[100] _S. W._, Sept. 8, 1912.
[101] Professor Browne, in the Ency. of Ethics and Religion, article
"Bab," writes: "The Bahais are strongly antagonistic alike to the Sufis
and the Mohammedans, but for quite different reasons. In the case of the
Sufis they object to their latitudinarianism, their Pantheism, their
individualism and their doctrine of the inner light. With the Mohammedan
they resent the persecutions they have suffered. The Bahais detest the
Azalis, the followers of Abbas Effendi dislike and despise the followers
of his brother Mehemet Ali."
[102] _S. W._, Aug. 20, 1914.
[103] "Brilliant Proof," pp. 26-28.
[104] _S. W._, Nov. 23, 1913, p. 238.
[105] _S. W._, April 9, 1914.
[106] _S. W._, July 13, 1913, p. 122.
[107] "The Universal Religion."
[108] "Bahai Movement," p. 75.
[109] Page 54. In Dealy's "Dawn of Knowledge," the chapter on Baha Ullah
is entitled "Prince of Peace."
[110] _S. W._, Vol. IV, pp. 6, 8 and 254.
[111] "Answered Questions," p. 74; "Tablet of the World," p. 28.
[112] "Trav.'s Narr.," p. 287.
[113] "New Hist.," pp. 378, 379.
[114] _Ibid._, p. 380.
[115] "Trav.'s Narr.," pp. 65-67.
[116] See Chapter VI.
[117] "A Message from Acca," p. 9.
[118] Tablet "9," p. 8, published by the New York Bahai Council.
[119] "Principles of the Bahai Movement," pp. 43, 47, Washington, 1912.
[120] _Ibid._, pp. 43, 45.
[121] "International Arbitrations," pp. 4826-4833.
[122] New International Ency., Art. "Arbitration," p. 713.
[123] _Atlantic Monthly_, Vol. XCIV, p. 358.
[124] _S. W._, March 21, 1914, p. 8.
[125] Dealy's "Dawn of Knowledge," p. 44; Kheiralla's "Beha Ullah," pp.
480, 483.
[126] Tract "Peace," pp. 8 and 14; "Bahai Movement," p. 89.
[127] "The Universal Religion," pp. 21, 44.
[128] _S. W._, April 28, 1913, p. 55.
[129] _S. W._, June 5, 1913, p. 90.
[130] Phelps, p. xviii.
[131] Ency. of Religion and Ethics, Art. "Bab."
[132] See also his "Literary History of Persia," p. 422.
[133] "Missions and Modern History," by Robert E. Speer, p. 171.
IV
Bahaism and Christianity
The whole Bahai movement is in fact, whatever it may have been in the
mind of its originator the Bab, a counterfeit of the Messiahship of
Christ. At least this is the side of it that is turned towards both
Christians and Jews. All that relates to the second coming of Christ
in the Old Testament or the New is bodily appropriated by Baha to
himself and everything in them relating to God is boldly applied to
himself.... It will bring a few of the Persians nearer to Christ. By
far the greater number of its adherents will be brought into more
active antagonism to Christianity than before.--_G. W. Holmes, M. D.,
in Speer's "Missions and Modern History," Vol. I, p. 169._
Can Bahaism make good its claim to be the fulfillment of and
substitute for Christianity? It has no place for Christ except as one
of a series, one, moreover, whose brief day of authority closed when
Mohammed began to preach in Mecca.... If the claim be admitted that
Bahaism is a republication of Christianity, the whole interpretation
of the death of Christ contained in the Epistles must first be
rejected.--_W. A. Shedd, in "Miss. Rev. of World," 1911._
Abdul Baha says: "Some say Abdul Baha is Antichrist. They are not
informed of Bahai principles. Baha Ullah[134] established Christ in the
East. He has praised Christ, honoured Christ, exalted Him, called Him
the Word of God, the Spirit of God, and spread His mention."[135] These
words could be written with the name Mohammed substituted for Baha
Ullah. But in the case of both of them it is the kiss of betrayal. Judas
also made known Jesus. Both Mohammed and Baha write "ex" before His
title "King of Kings." To accept Baha and Abdul Baha is to deny and
forsake Christ.
I hear some Christian say: "Of course. What you say is self-evident.
Bahaism is a new religion whose aim is to supplant Christianity." This
is true. Yet _the claim_ is put forth by Bahais, and, more strangely, it
is accepted by some Christians, _that the two religions are not
antagonistic, and may be held at one time by the same person_. To an
esteemed Christian lady I expressed my regret that a certain doctor,
forsaking Christ, had gone as a Bahai missionary to Persia. The reply
startled me: "Doctor----is very much a Christian." Yet why was I
startled? It was simply hearing an idea with which I was familiar in the
writings of the Bahais. Sydney Sprague says: "The true Bahai is also the
truest Christian."[136] Charles M. Remey says: "To be a real Christian
in spirit is to be a Bahai, and to be a real Bahai is to be a
Christian," for "Bahai teaching is only the perfection of
Christianity."[137] A report of an interview of Rev. R. J. Campbell, of
City Temple, London, with Abdul Baha, states the claim of Bahaism as
follows: "It does not seek to proselyte. One can be a Bahai without
ceasing to be a Christian, a Jew, or a Mohammedan."[138] In accordance
with this idea, Thornton Chase and some Bahais in America continued to
worship and teach in Christian churches, and to have their dead buried
by pastors. Some in London, in connection with the City Temple and St.
John's Church (Canon Wilberforce's), profess both Christianity and
Bahaism. Of Southern India, Dr. A. L. Wylie said: "It is said that there
are thirty-five Bahais in our city [Ratnagiri]. Some of these are
Christian converts. They continue to be Christians, saying that they can
remain such and are instructed to do so." Such an erroneous idea, when
not due to the misrepresentations of the leaders and Oriental _tagiya_
("dissimulation"), must arise from ignorance of or dislike to true
Christianity or ignorance of what Bahaism is.
I. Bahaism assigns Christianity a place as but one among the true
religions. Bahaism indorses and accepts in the same category with
Judaism and Christianity, as true and divinely revealed religions,
Zoroastrianism, Confucianism, Brahmanism, Buddhism, Mohammedanism,
Babism, and Bahaism. Abdul Baha says: "The reality of the religions is
one, the difference is one of imitation."[139] Remey says: "Bahais
consider all religions to be, from a spiritual standpoint, one
religion."[140] "Every religion has had its birth in the advent of its
divine founder."[141] "The founders of the world religions have been
seers as well as channels of truth to the people."[142] It tries to
build on all the other religions by professing to be the fulfillment of
each one. "The Bahai propaganda in India," says Sprague, "has not the
difficulty that besets a Christian missionary, that of pulling down: his
duty is only to build on what is already there. He sees the Hindu,
Buddhist, and Mohammedan with the same eye, acknowledges their truth and
shows that a further revelation has come through Baha Ullah."[143] It
says to each one, Baha fulfills your traditions and prophecies.[144]
But this liberality is only apparent. Only original Buddhism,
Christianity, etc., was God-given and true. Now all are corrupted. "The
key-note of Bahai teaching is identical with the Christian, but in
Christianity it was so forgotten that it came almost as a fresh, new
illumination from Baha."[145]
Christianity refuses to be classed with the ethnic religions. In its
nature it is exclusive. It admits that there is a measure of truth in
all religions, but Christ's gospel is the truth "once for all" delivered
to men.
II. Bahaism claims to abrogate and supersede Christianity. Bahaism in
its origin is a Mohammedan sect. It declares that Islam is from God.
Christianity was a divine revelation, but Islam was a better one. In the
"Ikan," Baha maintains the validity of Islam, testifies to its truth,
defends Mohammed's prophetic mission as the fulfillment of the New
Testament prophecies, and the Koran as the Book of God.[146] Abdul Baha
exalts Mohammed, and declares that he "gave more spiritual education
than any of the others,"[147] _i. e._, than Moses or Jesus. He justifies
Mohammed's life and conduct, and defends his laws and doctrines."[148]
He declares that "whatever European and American historians have written
regarding His Highness Mohammed, the Messenger of God, is mostly
falsehood.... The narrators are either ignorant or antagonistic."[149]
Christians have therefore been in the wrong for thirteen centuries. They
have sinned against God, and were a stiff-necked and perverse people in
rejecting Mohammed, as the Jews were in rejecting Jesus the Christ. "If
those who have accepted a revelation refuse to believe a subsequent
revelation, their faith becomes null and void."
Similarly Babism abrogated Islam. At the Badasht (Shahrud) Conference
(1848) the law of the Koran was formally declared to be annulled. Baha
abrogated Babism in the Rizwan at Bagdad in 1864. Bahaism is the New
Covenant, "which confirms and completes all religious teaching which has
gone before."[150]
Christianity is, according to this, a system of the distant past. It was
effective in its day, for "the Christian teaching _was_ illumined by the
Sun of Truth: the Christian civilization _was_ the best,"[151] concedes
Abdul Baha. But now, says Remey, "Bahaism is not one of many phases of
Universal Truth, but _the Truth_, the only Living Truth to-day, ... the
only source of Divine Knowledge to mankind.... Abdul Baha's word is the
Truth.... There are those who will say, 'Have we not Jesus? We want no
other.' The Revelation of Jesus is no longer the Point of Guidance to
the world. We are in total blindness if we refuse this new Revelation
which is the end of the Revelations of the past.... All the teachings of
the past are past.... Only that which is revealed by the Supreme Pen,
Baha Ullah, and that which issues from the Centre of the Covenant, Abdul
Baha, is spiritual food."[152] Bahaism in proclaiming thus the
abrogation of Christianity is emphatically antichristian.
III. Bahaism casts Christ from His throne as the unique manifestation of
God. Bahaism recognizes two classes of prophets: (1) The independent
prophets, who were lawgivers and founders of new cycles. Of this class
were Abraham, Moses, Christ, Mohammed, the Bab, and Baha. (2) The others
are dependent prophets, who are as "branches." Such were Isaiah and
Daniel. All the greater prophets, of the first class, were
Manifestations of God.[153] So Bahaism continues to honour Christ as the
Incarnate Word, the Spirit of God, God manifest in the flesh. At the
same time it exalts Baha to supreme and unique dignity and glory above
Christ and all prophets. In order to understand this essential,
fundamental doctrine of Bahaism, we must know its doctrine concerning
God and His Manifestation.
The teaching of Bahaism regarding God is hard to grasp, because it
oscillates between Theism and Pantheism. Myron Phelps' exposition of it
is certainly pantheistic.[154] Baha Ullah in many places bears out his
interpretation, as, for example, "God alone is the one Power which
animates and dominates all things, which are but manifestations of its
energy."[155] In subsequent expositions, as in "Answered Questions,"
Abdul Baha repudiates Pantheism, and so does M. Abul Fazl in "The
Brilliant Proof." Kheiralla, while maintaining that Baha taught Theism,
accused Abdul Baha of Pantheism. In "The Epistle to the Shah" Baha
simulates a monotheism almost as rigid as Islam: "We bear witness that
there is no God but Him. He is independent of the worlds. No one hath
known Him.... God singly and alone abideth in His own place which is
holy, above space or time, mention and utterance, sign, description,
definition, height and depth.... The way is closed and seeking is
forbidden." A favourite text is that of the Koran, in which God says: "I
was a hid treasure, I desired to be known, therefore I created the
world." In this process "the first thing which emanated from God
[eternally] was that universal reality which the ancient philosophers
termed the 'First Mind,' and which the people of Baha call the 'Primal
Will.' This is without beginning or end, essentially but not temporally
contingent, and without power to become an associate with God."[156] The
Primal Will, Holy Essence, Word, Spirit, is manifested in perfect men,
who are the Great Prophets. They are supreme, holy, sinless souls,
godlike in their attributes. They show the perfections of God.[157]
This reality does not change, but the garment in which it is clothed is
different. One day it is the garment of Abraham, who is Zoroaster, then
Moses, Buddha, Krishna, Christ, Mohammed, the Bab, and Baha Ullah.[158]
Abul Fazl says: "All the prophets are respectively the Manifestations of
the single Reality and one Essence."[159] The "Ikan" says: "All are one,
as the sun of yesterday and to-day are one. The sun is one, the
dawning-points of the sun are numerous. One light, many lanterns."[160]
"Baha is the same light in a new lamp."[161] Yet there are differences
in degree. Of the Bab, Baha says: "His rank is greater than all the
prophets, and His Mission loftier and higher."[162] But he is merely as
a forerunner in comparison with Baha. Baha is superior to all, greater,
more glorious.[163] He is infallible, absolute, universal. "All the
prophets were perfect mirrors of God, but _in Baha_, _in some sense_,
_the Divine Essence is manifested_."[164] "All preceding ones are
inferior to him: all subsequent ones are to be under his shadow."[165]
But even the latter are not to come for a "thousand or thousands of
years," and perhaps not then, for the "Kitab-ul-Akdas" says: "O Pen,
write and inform mankind that the Manifestations are ended by this
luminous and effulgent Theophany."
The Manifestation has two stations: "One is the station of oneness and
the rank of absolute Deity, the second station is one of temporal
conditions and servitude. If the manifestation says, 'Verily I am only a
man like you,' or 'Verily, I am God,' each is true and without doubt."
The "Tajallayat" quotes the Bab as saying concerning "Him whom God shall
manifest"; "Verily he shall utter, 'I am God. There is no God but Me,
the Lord of all things, and all besides is created by Me! O ye, my
creatures, ye are to worship Me.'"[166] In Bahai literature such words
as the following are not uncommon: "Baha Ullah is the Lord of Hosts, the
Heavenly Father, the Prince of Peace, the Glory of God."[167] "He is
the framer of the whole Universe, the Cause of the life of the world,
and of the unity and harmony of the creatures."[168] "No one of the
Manifestations had such great power of influence as was with
El-Baha."[169] In passing, it may be noticed how little ground for such
boasting they have. How great in comparison was the influence of Moses
as leader of Israel, emancipator, lawgiver, and prophet! How great even
was Mohammed's success and influence, compared with what Baha has
accomplished! How evidently antichristian is Bahaism in denying that
Christ's name and glory are above all, and that to Him every knee should
bow!
IV. Bahaism wrongly assumes that its leader is Christ come again. There
is confusion about this claim, for some Bahais represent Baha to be
Christ, and others make Abdul Baha Abbas to be Christ come the second
time. Confusion also arises from the fact that Baha is set forth as the
Manifestation of all the "promised ones." He is set forth as the Messiah
for the Jews, God the Father, the Word, and the Spirit for the
Christians, Aurora or Shah Bahram for the Zoroastrians, the fifth Buddha
for Buddhists, reincarnated Krishna for Brahmans, the Mahdi or the
twelfth Imam or Husain for the Moslems.[170] "All are realized in the
coming of Baha Ullah."[171] In accord with this, Baha declared in his
"Epistle to the Pope": "Consider those who turned away from the Spirit
[Christ] when He came to them. Verily He hath come from heaven as He
came the first time. Beware lest ye oppose Him as the Pharisees opposed
Him. Verily the Spirit of Truth has come to guide you into all truth. He
hath come from the Heaven of Preexistence." "Baha," says the editor of
the _Star of the West_, "is the fulfillment of the promise of the
'second coming' _with a new name_ (Rev. iii. 11-13)."[172]
It must be remembered that Bahaism, chameleon-like, takes on a different
aspect according to the environment of its adherents. In Persia its
creed is different from that of America in regard to the "return." For
the most part American Bahais regard Baha as God the Father, and Abdul
Baha Abbas as the Son of God, Jesus Christ. After the quarrel and schism
following the death of Baha (1892), Abbas became very wary of assuming
titles and dignities, lest he give a handle to his opponents to accuse
him of claiming to be a "Manifestation." So he assumed the title
Abd-ul-Baha, the "servant of Baha," which his followers translate
"Servant of God." He also calls himself the "Centre of the Covenant."
Baha had entitled him the "Greatest Branch of God" (Zech. vi. 12) and
the "Mystery of God" (1 Tim. iii. 16). He was commonly called "Agha,"
an equivalent in Persia of Effendi or Mister, but his followers
translate it "Master," and put into it the full New Testament
significance. Undoubtedly Western Bahais worship Abdul Baha as Jesus
Christ the Master come again. In spite of all disavowals and beclouding
by words, their faith is plain. Getsinger, a leader and missionary,
says: "Abbas is heir and Master of the Kingdom: he was on earth 1,900
years ago as the Nazarene." Mrs. Corinne True says: "If this is not the
resurrection of the pure Spirit of the Nazarene of 1,900 years ago, then
we need not look elsewhere."[173] Mr. Anton Hadad says: "The Master,
Abbas Effendi, the Lord of the Kingdom, is the one who was to renew and
drink the cup with his disciples in the Kingdom of the Father, the one
who taught the world to pray, 'Thy kingdom come,'" _i. e._, Jesus
Christ.[174] Chase says: "He has come again in the Kingdom of his
Father."[175] Mrs. Brittingham, on pilgrimage to Acca, writes: "I have
seen the King in his beauty, the Master is here and we need not look for
another. This is the return of the Lion of the tribe of Judah, of the
Lamb that once was slain;--the Glory of God and the Glory of the
Lamb."[176]
Emphasizing the side of his divinity, we have such declarations as
these: M. Haydar Ali taught Mrs. Goodall, "God is not realized except
through His Manifestations. Now you have recognized Him and have come
to see Him,"[177] _i. e._, Abdul Baha (1908). M. Asad Ullah gave
instructions (1914): "This world has an owner, and Abdul Baha owns the
world and all that is in it."[178] "He is the Son of God"[179]--the only
Door, "the Lord of Mankind."[180] A supplication from Persia, given out
for publication, says: "O! Abdul Baha! Forgiver of sins, merciful,
bountiful, compassionate! How can a sinner like me reach Thee? Thou art
through all the Forgiver of Sins."[181]
But there is an interpretation to all this for "those of understanding."
Bahais reject metempsychosis, but they have a doctrine of "Return,"
which must be borne in mind. This principle is expressed by Phelps as
follows: "When a character with which we are familiar as possessed by
some individual of the past, reappears in another individual of the
present, we say that the former has returned."[182] Baha states it thus:
"In every succeeding Manifestation those souls who exceed all in faith,
assurance, and self-denial can be declared to be the return of the
former persons who attained to these states in the preceding
Manifestation. For that which appeared from the former servants became
manifest in the subsequent ones."[183] Their classic illustration of
this is John the Baptist. Abdul Baha says: "Christ said that John the
Baptist was Elijah. The same perfections which were in Elijah existed in
John, and were exactly realized in him. Not the essence but the
qualities are regarded. As the flower of last year has returned, so this
person, John, was a manifestation of the bounty, perfections, the
character, the qualities, and the virtues of Elias. John said, 'I am not
Elias'--not his substance and individuality."[184] Remey clearly states
the idea: "The return of a prophet does not refer to the return to this
world of a personality. It refers to the return in another personality
of the impersonal Spirit, the Word or Spirit of God, which spoke through
the prophets in the past.... People are mistakenly looking for the
personal _individual_ return of their own special prophet."[185] In
accordance with this theory of the "Return," Abdul Baha wrote to the
Bahai Council of New York: "I am not Christ; I am not eternal."[186] To
Mrs. Grundy he said: "Some call me Christ; it is imagination."[187] Yet
the final word of his missionary, Mr. Remey, is: "The same Christ which
was in Jesus is again manifest in the Bahai Revelation. The real
Christians are those who recognize the New Covenant to be the return of
the same Christ,--the Word of God."[188] In like manner this usurper of
Christ's name is proclaimed to be "the expected one," the "desire of
all nations" under other names to the various religions.