seldom used. In the "New History" and "Traveller's Narrative" sin,
transgression, forgiveness, expiation and such words find no place in
the indexes. The Moslem appeal for mercy is rarely made. In the chapter
on prayer, in the "Sacred Mysteries," there are no directions for the
confession of sins, no petition like, "forgive us our trespasses," no
cry of the prodigal--"Father, I have sinned." There is no atonement. The
daily sacrifice of the Book of Numbers is explained to mean "Divine
bounty." "The blood of Christ cleanses us" is interpreted "His spiritual
teaching and love which saved His disciples from the ruin of ignorance
and heedlessness." The stages of travel to God, the "Seven Valleys," are
(1) research, (2) love, (3) knowledge, (4) union, (5) content, (6)
perplexity or astonishment, (7) poverty and annihilation. There is no
mention of hatred of sin, turning from it and apprehending the mercy of
God. The plan of salvation has neither the Christian idea of atonement
by a mediator, nor the Mohammedan one of expiation by works of merit or
an equivalent. Its plan of salvation is simple, viz., to believe in and
follow Mirza Husain Ali, Baha Ullah, as the supreme and final
manifestation in this universal cycle which began in Adam and
culminated in Baha Ullah, who was God the Father in the flesh. Later
Bahais put Abdul Baha in the place of Christ as Son of God and Divine
Mediator. Remey's chapter on Eternal Life[235] is orthodoxy with Baha as
"Word of God." The doctrines of faith, regeneration, and sanctification
are Christian with the historic Christ eliminated. Error has clothed
itself as in garments of light. Antichrist would steal the livery of
Heaven and lead Christians to forget that there is no other name under
Heaven given among men, whereby we must be saved (Acts iv. 12), and that
if Abdul Baha or an angel from Heaven pervert the Gospel of Christ or
preach any other Gospel, he is to be rejected (Gal. i. 7-9).
VIII. Bahaism abrogates the New Testament.
It is indeed honoured, but as the Revelation of a past dispensation.
Abdul Baha wrote in the Bible in the City Temple, London: "This book is
the Holy Book of God, of celestial inspiration. It is the Bible of
salvation, the noble Gospel. It is the mystery of the Kingdom of God and
its light. It is the Divine bounty, sign of the guidance of God." But
Harold Johnson, a friend of Bahaism, wrote, with true discernment:[236]
"In the same spirit he would have written the same words upon the
_Koran_ or the _Vedas_." Baha certifies the _Koran_ times without number
in the "Ikan." He wrote:[237] "Whoso hath not acknowledged the _Koran_
hath not in reality accepted the books which preceded it." By the same
reasoning, whoso does not acknowledge Baha's writings as "revealed"
rejects the former books also.
Bahais, even Persian Bahais, are familiar with the Bible. They quote
largely from the prophets, the Gospels, and the Book of Revelation. They
use them for apologetic purposes, to dispute with Christians and to find
proofs for their perverted teachings. As the real Scriptures for the
present age, they present the writings of Baha Ullah and Abdul Baha.
These are read at their meetings and in their devotions and are chanted
at their shrines. These _only_ are to be read in the _Mashrak-ul-Azhar_,
the Bahai Temples.[238] The authority of all other Scriptures is
abrogated, even the "Bayan" of the Bab.[239] The "Kitab-ul-Akdas," the
Most Holy Book, consists of laws, exhortations, and warnings. The
"Ikan," written by Baha before he set up his own claim, is an attempt to
show from previous books the truth of the Bab's claims. The "Hidden
Words," "Surat al Haykal" (The human temple), the "Seven Valleys," the
"Effulgences," the "Glad Tidings," etc., contain principles, precepts,
and rhapsodies. There are also the Epistles to the Kings and numerous
tablets (letters) to individual believers. Besides all these, the
discourses and letters of Abdul Baha, containing interpretations and
commands, are regarded as revealed and inspired Words of God. These are
collected in "Tablets of Abdul Baha," "Addresses in Paris," "Addresses
in London," "Some Answered Questions," and in the _Star of the West_,
newspaper.
IX. Bahaism abolishes the Christian institutions--the Church, its
sacraments, and its polity.
The Church must soon cease to have any meaning for those who look for
grace and strength to another than "the head, even Christ" (Eph. iv.
15). Bahais in America have already organized separate meetings for
worship in all places where they have a score or more members. In
Chicago, which is the chief seat of the sect in America, they have 150
or more members. I attended their regular Sunday service, in a room
which they have rented in the Masonic Temple. About sixty were present,
one-half of whom were visitors like myself. The service was modelled
somewhat after the Protestant week-day meeting, but without any prayer.
Several hymns were sung in praise and worship of Baha, from a book
specially written for his adoration. The leader, a woman, read
selections from the "Tablets of Abdul Baha" and gave an exposition of
Bahai teachings and an invitation to faith in Baha and Abdul Baha, as
specially the fulfillment of the prophecies of the Bible. Another woman
read from the "Hidden Words." The editor of the _Star_, one of six Bahai
men present, gave the announcements and said that the meetings during
the summer would be on the ground, at Wilmette, where they expect to
build the temple (_Mashrak-ul-Azkar_). This temple is a darling project
of Abdul Baha. He dedicated the ground when he was in America and urges
all believers to build it quickly. He says: "The temple is the greatest
matter today for the upbuilding of the cause."[240] It will fulfill
prophecy!
The government of Bahaism is to be by "Houses of Justice." Each will be
composed of nine or more Bahai men elected by the people. Bahaism will
be the state religion. Kings will exist, but the politico-religious
hierarchy will perform many of the functions of the state, even to
settling international disputes. Churches, assemblies, and conferences,
bishops and popes--all will be dispensed with. The Bahai "houses" will
conduct and control religion for the world. The first universal
vicegerent of God is Abdul Baha. After him the supreme power will be
vested in the "house." Already signs of Bahai tyranny are manifest.
Abdul Baha declared that no believer "must vary one hair's breadth from
his word." No Bahai may publish anything on religion without first
submitting it to him for censorship. Such a command is made applicable
to all Bahais.[241] In the good time coming there will be a graduated
hierarchy--local, national, universal--who will bring "all secular
affairs under spiritual guidance."
With the Church and its ministry the "new revelation" abolishes also the
sacraments. Baptism is no longer necessary, for "baptism by water,"
says Abdul Baha, "was a symbol of repentance and of seeking forgiveness
of sins. In the cycle of Baha there is no longer need of this symbol,
for its reality, which is to be baptized with the Spirit and love of
God, is established."[242] Yet a substitute is at hand:[243] "Thou hast
asked regarding the naming of children. Prepare a meeting, chant verses,
supplicate guidance for the babe; then give the name and enjoy beverages
and sweetmeats. This is spiritual baptism." So Remey did. "I will make
mention of a Bahai christening [?] in Ferouzay [Persia]. We were asked
to name the baby. On the fifth day after the child's birth a feast was
spread. The baby was brought out. Mr. Sprague gave the name Ruhullah;
prayers, tablets, and a hymn in praise of Baha Ullah were chanted."[244]
Such is the substitute for baptism in the name of the Father, Son, and
Holy Spirit.
The Lord's Supper as a remembrance of the sacrifice of Christ is
abolished. Instead of it there is introduced an imitation, called the
Unity Feast, with traces of the Lord's Supper and of the _Agape_. Of it
Abdul Baha[245] says: "It must be inaugurated in such a way as to
resurrect the feast of the ancients, namely, the Lord's Supper." We have
descriptions of it as celebrated by Abdul Baha in America and at
Acca.[246] Sprague says: "The Master [at Acca] did not sit down with
us, but served us, going from one to another, heaping rice on our
plates, bringing home to us the words: 'Let him that is greatest among
you be your servant.' The Orientals could hardly bear that their Master
should wait on them. They felt as Peter did when Christ washed his feet.
After the supper a tablet of Baha was chanted in Persian. The supper was
truly the Lord's Supper in all its spiritual significance." Abdul Baha
said that the prophecy was fulfilled which said, "They shall come from
the east and the west and sit down in the kingdom of God." In America
Abdul Baha celebrated the supper with each group of his followers. In
his absence a vacant seat is left at the head of the table for the
"master" and passages from the "Hidden Words" are read as food is
passed.
Other imitations of Christ's works and words are repeated to keep up the
pretense that He is the Saviour. In Chicago and other places "the
children were on hand to receive the spiritual blessing of Abdul Baha.
He called each child to him and took him in his lap. He blessed them
all, laying his hand in blessing on each little head." At a Unity Feast
he said: "Abdul Baha is standing and waiting upon you." What is this but
a copying of the words: "I am among you as one that doth serve."
Palpable imitations of Christ's words abound in the so-called
Revelations. In the "Lawh-ul-Akdas "there is a series of beatitudes as:
"Blessed is the lowly one who holds to the rope of my might. Blessed is
the hungry one who hastens away from desire. Blessed is the thirsty one
who seeks the nectar of my benediction. Blessed is the spirit who was
stirred by my breath. Blessed is he who has suffered tribulation for my
name's sake," etc. Baha Ullah doubles the number of Christ's Beatitudes!
In the "Kitab-ul-Akdas," written many years before his death, Baha
imitates the parting words of Christ:
Christ in the Gospel says: Baha Ullah says:
"Let not your hearts be "Be not troubled."
troubled."
"Let not your heart be "Let not your trouble take
troubled; neither let possession of you."
it be afraid."
"I am with you always." "We are with you under
all conditions."
"If any man love me, he "Whoso knoweth me, will
will keep my words." rise up to serve me."
"It is expedient for you "Verily there is in my occulation
that I go away." a reason."
"I will see you again." "We shall see you."
What palpable imitations of words so dear to the Christian heart! Words
which were in the mouth of Christ Jesus the expression of deep and
sincere emotion are used for effect!
X. Bahaism is antichristian in its rites and ceremonies.
These regulations are, for the most part, copied from the Moslem law and
are prescribed in the "Kitab-ul-Akdas." Ablution is commanded as a
religious rite, to be followed by sitting with one's face towards the
_Kibla_ (Acca) and repeating _Alla hu Abha_ ninety-five times (5x19). As
a Fast, Bahaism substitutes the last month of their year, named Ala for
Ramazan. As Christians have Carnival week before Lent, followed by
Easter rejoicings, and as Moslems have the Oruj Bayram, so Bahais have
five days of feasting before the Fast. This extends through a Bahai
month of nineteen days, March 2-20, and is followed by the Noruz or
Vernal Equinox. Noruz is consecrated and its ceremonies prescribed with
religious sanctions as among the Nusaireyah. The ordinance of fasting
says: "Thus ordaineth the Lord of men; abstain from eating and drinking
from dawn to sundown." This abstinence includes smoking as among
Moslems. The same exceptions are made as in the Koran--that the
traveller, the sick, and pregnant and nursing women are excused. Fasting
is obligatory after the age of fifteen. The Bab put the age limit at
forty-two, but Baha enjoined it as long as strength permits.[247] The
question naturally arises if obligatory fasting is good, why reduce the
time from thirty to nineteen days: if reform is the watchword, why not
have the liberty of the Gospel?
As in fasting, so in prayer Bahaism follows the Moslem ceremonial law.
Baha laid down a ritual on the same lines. There are modifications, but
no essential difference, from Islam. In Islam devotion is a strong
point, formalism is its weakness. Bahaism lessens the amount of
devotion, without getting rid of the prescribed formalism. Ablutions are
a necessary preliminary to the obligatory prayers, at least three times
a day, but if one wishes to make other prayers at night, he need not get
out of bed to perform the ablutions.[248] "He who doth not find water,
must say five times, 'In the name of God,'" etc. ("Akdas"). During the
ablutions certain petitions are prescribed as "while washing the hands,
say," etc.; "while washing the face, say," etc. Then the worshipper must
"stand facing the Holy Place" (Acca) and say a portion of the prayers;
then "bowing down with hands on knees," say another portion; then
"standing with hands outstretched forward and upward," another; then
"sitting down," another portion. Each prayer has three prostrations
(_rika_). Prayer times are morning, afternoon, and evening.
Congregational prayer or at funerals was abolished by Baha, but Abdul
Baha permits it for Americans.[249] Prayer is directed to Baha Ullah.
When the terms "God," "Lord," "Thy Greatest Name" are used, Mirza Husain
Ali is intended: "He, Baha," says Abdul Baha[250] "is the dawning place
of Divinity and the manifestation of Divinity. He is the ultimate goal,
the adored one of all, and the worshipped one of all." The editors add
(the capitals are theirs): "_Further than this_ MAN HAS NO OTHER POINT
FOR CONCENTRATION. HE (BAHA) IS GOD, _the worshipped one of all_."
Prayer, therefore, is no longer to be in the name nor for the sake of
Jesus Christ but in the "Greatest Name," _i. e._, Baha Ullah's, "at the
mention of which the people before the Houris fall down," "the Name of
Him who is Ruler over what was and is."[251] This name is graven on the
breastpins of Bahais, and as a monogram on rings, with two stars
alongside it, one of which represents the Bab and the other Abdul Baha.
This charm is to be buried with the body. A rosary of ninety-five beads
is used daily by the worshipper in saying the "Greatest name" 5x19
times. Allahu Abha is also to be said at the beginning of a meal or of
any business, or as a greeting, just as the Moslems say, "Bism ullah"
(In the name of God) or "Peace be to you." The figure 9, the sum of the
letters of Baha, is also a talisman.
Pilgrimage is considered meritorious and has been popular among American
as well as Persian Bahais, though Baha says:[252] "Visiting the tombs of
the dead is not necessary, it is better to give the money to the House
of Justice." The chief shrine is the tomb of Baha Ullah and of the
Bab[253] at Acca. There have been published accounts of a score of
American women and of some men who have obtained permission and entered,
as it were, through "the gate of heaven" and "paid their vows unto the
Most High." But not the least attraction was Abdul Baha, "the king in
his beauty." The pilgrim first does obeisance to him. This is an
ecstatic, hysteric event. Mrs. True, "perfectly intoxicated with the
realization," kissed his hand.[254] Another lady sat at his feet with
her head on his knee. Another, when she entered his presence, held out
her arms, crying: "My Lord, my Lord,"[255] and rushing forward, fell on
her knees, sobbing.[256] Another narrative says[257] that Abbas greeted
them, "clasped each one in a loving embrace," anointed each one with the
attar of roses. "Some of the believers kissed his hand." Of her good-bye
this lady says, "I held his hand a long time." Even Mr. Horace Holley,
author of "The Modern Social Religion," writes,[258] "This was he. My
whole body underwent a shock. My heart leaped, my knees weakened, a
thrill of acute receptive feeling flowed from head to foot.... From
sheer happiness I wanted to cry." Another man, L. G. Gregory, a negro,
writes: "My knee bent reverently before him." When Abdul Baha says: "I
am glad to see you," the pilgrims thrill at such wondrous words! "His
heavenly smile" gives them happiness! His trite platitudes are written
down beside the midnight lamp, for the delectation of similar dupes.
Next the pilgrims visit the Palace of Bahja and the beautiful pleasure
grounds where Baha resided during most of his confinement at Acca,
enjoying much freedom and even luxury as a "prisoner." The tomb of the
Bab draws them, but more sacred do they deem the tomb of Baha Ullah,
"the culmination of our pilgrimage." This shrine is in the Garden of
Bahja. Its outer court is adorned with beautiful rugs, vases,
chandeliers, and flowers. Here they chant verses from the Tablets. Each
pilgrim, taking off his shoes, enters the "holy precincts" alone. In
this "holy of holies," "the heavenly silence of that centre of peace,"
he "kneels and prays at the throne of grace for pardon and help,"
"remembering the friends far away before the presence." He counts it a
"glorious experience at once solemn and joyful." Coming out he is
"served with tea and given some beautiful roses which are carefully
preserved." Mrs. Grundy says that "they remained all night at the tomb,
chanting and praying without intermission, and standing throughout the
ceremonies ... communing with the glorified spirit of Baha Ullah." Under
the arbour was a chair where Baha Ullah used to sit. No one sits in it
any longer. She knelt at the foot of the chair whilst one of the
daughters of Baha chanted a prayer.[259]
A shrine, deemed even more sacred, yet remains. The pilgrims are
conducted to it in an inner room of the residence of Abdul Baha. Here
are the images "of the Glorious Ones of God." "We were all impelled to
remove our shoes before crossing the threshold. Approaching in reverent
awe, we were anointed with a fragrant perfume, and as we knelt before
the majestic likeness[260] of the Blessed Perfection, Baha Ullah and
that of the Bab, we were unable to speak."[261] "Here is seen the
expression of gentleness, meekness, wisdom, light, love, majesty, power,
holiness, in short, every attribute of God."[262]
How far from the Christian position the Bahais have wandered is seen in
the narratives of these pilgrims who take little interest
In those holy fields,
Over whose acres walked those blessed feet
Which, nineteen hundred years ago, were nail'd
For our advantage to the blessed cross.
To them not Jerusalem but Acca is the Holy City. Not Nazareth and the
Sea of Galilee, but Haifa and its bay, not the Garden of Gethsemane but
the Rizwan, not Calvary but the Turkish prison barracks, not Mount
Olivet but Mount Carmel, attract their interest and engage their love.
XI. Bahaism in its festivals abandons the Christian year. In the
"Akdas," besides _Noruz_, New Year, there are two sacred days: (1) The
anniversary of the declaration of the Bab, May 23, 1844; and (2) the
birthday of Baha Ullah, November 12, 1817. To these have been added: (3)
The feast of _Rizwan_, April 21-May 2, commemorating the declaration of
Baha Ullah in Bagdad; (4) the death of Baha Ullah, May 28, 1892, at
Acca; and still later (5) the birthday of Abdul Baha, May 24, 1844; and
(6) his appointment as "Centre of the Covenant," November 26. The four
or five intercalary days, February 26-March 2, corresponding in a
measure to Carnival, are a feasting time before the annual fast.
The weekly holy days of the three monotheistic religions are abolished.
Instead of a Sabbath, every nineteenth day, the first of each month, is
a sacred day; even the week is abolished. The ninth day of each month
has been made sacred by Abdul Baha.
The era is also changed. The world and its events are to be reckoned
from the Bahai cycle. Just what this is seems to be doubtful, for some
date from the Declaration of the Bab and write 1914 as the year 70. The
_Star of the West_ is so dated. Some date from the birth of Baha Ullah
and count this as the year 97, as on the title page of "The Bahai
Movement," by Remey. Even the year of Abdul Baha's accession (1892) is
used as a date.[263] Thus Bahaism has no Christian era, no Christian
Sabbath, no Easter, no Christmas, no Trinitarian formula in benediction,
doxology, or sacrament, no symbol of the cross, no hymns to Christ, no
Apostles' Creed, no Lord's Prayer. Yet it claims to be Christian!
XII. In conclusion, Bahaism is antichristian in its aim and propaganda.
Whenever it comes in contact with Christian missions, in Persia, Syria,
Egypt, India, or Burmah, it is the opposer of the messenger of Christ
and His Gospel. A hope cherished thirty years ago, by some missionaries
and others, that it might be a stepping stone for Moslems to Christ has
not been fulfilled; albeit some of the best converts from Islam have
first sought the broken cisterns of Bahaism.[264] Bahaism is plainly
antichristian. It is a new and a different, an inferior and a false
religion. Its claims are contradictory to the claims of Christ. It
would draw men's allegiance to another person, to other Scriptures, to a
system of doctrine and way of salvation inconsistent with the Gospel, to
forms of worship, ceremonies, and festivals at variance with those of
Christianity. It declares that Christianity is abrogated and superseded.
Its erroneous dictum is that "the revelation of Jesus is no longer the
point of guidance for the world." Why cannot Christian people see that
its claims annul faith and loyalty to Christ? Surely giving Bahaism
countenance, assistance, and encouragement or opportunity for its
propaganda is to wound Christ in the house of His friends.
FOOTNOTES:
[223] Phelps' "Life of Abbas Effendi," p. 69.
[224] "Answered Questions," pp. 209, 238, 317; _S. W._, June 5, 1913,
p. 90.
[225] Phelps, p. 116.
[226] "Answered Questions," p. 209.
[227] _Ibid._, p. 213.
[228] Phelps, p. 137.
[229] Page 173.
[230] Mrs. Grundy, p. 6.
[231] "Ten Days in the Light of Acca," p. 23.
[232] Pages 121-127, 173.
[233] "Tablets of Abdul Baha," Vol. I, p. iv.
[234] _S. W._, March 2, 1914, p. 321.
[235] "The Bahai Movement," p. 80.
[236] _Contemporary Review_, March, 1912.
[237] Page 145, Chicago Edition.
[238] Goodall, "Daily Lessons," p. 17.
[239] Dreyfus, "The Bahai Revelation," p. 59.
[240] "Table Talks," by True, p. 21; "Tablets of Abdul Baha," Vol. I,
p. 17.
[241] _Star_, July 13, 1913, p. 121; "Tablets of Abdul Baha," Vol. I,
pp. 118, 124.
[242] "Answered Questions," p. 106.
[243] "Tablets of Abdul Baha," Vol. I, pp. 149, 150.
[244] "Observations of a Bahai Traveller," p. 40.
[245] "Tablets," p. 149.
[246] "Daily Lessons," Goodall, p. 18; Sprague's "A Year Among Bahais,"
p. 8; _Star_, 1913, pp. 121, 159, 203.
[247] _Star_, Feb. 7, 1914, p. 306.
[248] "Daily Lessons," Goodall, p. 74.
[249] "Tablets," Vol. I, p. 15.
[250] _Star_, Feb. 7, 1914, p. 304.
[251] _Star_, Feb. 7, 1914, p. 298.
[252] "Glad Tidings," Tablets, p. 90.
[253] The Bab's body, at the time of his martyrdom at Tabriz, was thrown
to the dogs. It was rescued, taken to Teheran and interred. After many
years it was secretly transferred to Acca. The Bab's house in Shiraz was
first of all a shrine, and pilgrimage to it is enjoined in the "Akdas."
Another is the mausoleum over the grave of the martyrs at Teheran.
Similarly at Ispahan ("A Year Among the Persians," p. 13). Abdul Baha
seems to desire to increase reverence for shrines and inculcates such
honour for the martyrs as will soon develop into superstition. In the
"Visiting Tablets for Martyrs," he says (pp. 9-12): "Blessed is the one
who attains to visit thy grave. Blessed is the forehead that is set
against thy tomb. Blessed is the person who lights a lamp at thy
resting-place." "I beg God to make thy sepulchre a mine of mercy, a
depository of gifts, and to encompass it with manifold signs." A chant
for the pilgrim begins: "O peerless martyr! Verily I salute thy pure
dust and thy holy blessed tomb. The everlasting abode is for such as
visit thy tomb."
[254] "Table Talks," pp. 13, 17.