IV

"Then shall wars and tumults cease,Then be banished grief and pain,Righteousness and joy and peaceUndisturbed shall ever reign."Baha's teaching, though growing up in Islam, is transplanted from Christian soil. He repudiates the teaching of Mohammed regarding "holy wars." "The first Glad Tidings is the abolition of religious warfare from the Book,"i. e., the Koran. What Bahais would do in case of provocation, accompanied by reasonable opportunity of success, is notevident. The Babis were fierce warriors (1848-1850) and the Bab expected that wars would continue. In the "Bayan" he makes provision for the distribution of the spoils.112Baha, together with Azal, started for and tried to join the army at Tabarsi,113and was absent from participation in its sanguinary conflict, solely because his arrest by the Persian authorities at Amul prevented him from reaching the fort. After his release he fell under suspicion because114he "not improbably harboured designs of setting up a standard of revolt on his own account." He was, therefore, rearrested and sent to the capital. But during his exile in Turkey, he tried to be reconciled to the Shah of Persia. Following this change of policy, he was able to claim later115that "for nigh upon thirty-five years no action opposed to the government or prejudicial to the nation has emanated from this sect." The Bahais did not join in the effort to establish constitutional government in 1908-1911.116They have never had an even chance to fight for their own cause and it remains to be seen what they would do in such a case. There is no assurance that they would act like Quakers or Dukhobors, for even Abdul Baha at times identifies himself and his cause with the fighting Babis and appropriates their martial glory. He said to Mr. Anton Hadad:117"When in Persia we were very few but owing toanimosity we stood before our numerous enemies, fought and defeated them and gained the victory." He wrote a prayer on behalf of the American army for the use of Bahais: "O God! Strengthen its soldiers and its flag."118In his teachings, he leaves several pretexts for the prosecution of war. He says:119"War is sometimes the foundation of peace. If, for example, a sovereign should wage war against a threatening foe or for the unification of the people, this war may be attuned to peace: this fury is kindness; this war is a source of reconciliation." In his scheme for arbitration, one is reminded of the old saw, "we must have peace even if we have to fight for it." For he says: "If any nation dares to refuse to abide by the decision of the international court, all the other nations must arise and put down this rebellion, ... they must rise up anddestroy it, ... band together andexterminate it."120As to the claim that Bahaoriginatedthe movement for universal peace and international arbitration, it only deserves consideration because it is apparently put forth in sincerity. It absolutely contradicts history. In fact the movement for "peace on earth" has long been an active one in Christian lands, and arbitration has long been recognized and employed as a method for promoting peace." "Under the influence of religious and feudal ideas," says Professor Moore,121"arbitrations were very frequentin the Middle Ages, which offered the remarkable spectacle of conciliation and peace making way." Treaties were made which provided for arbitration. In Italy there were one hundred arbitrations in the thirteenth century. In the following centuries they were frequent in Europe. Sometimes a king acted as arbitrator between kings or between king and people. At other times a city, as for example the Republic of Hamburg, or a great juristconsult or a Professor of a University acted in this capacity. More often "the predominance of the popes constituted them natural judges of international cases." Projects for universal peace were put forward. One of the most celebrated was formed by Sully, the minister of Henry IV. The Abbe de St. Pierre in 1713 published a scheme for the federation of Christian States, with a central council to decide all disputes. Grotius strongly advocated arbitration as a means of avoiding war and the placing of nations under obligations to settle disputes peaceably. Bentham in the eighteenth century proposed a plan for a common tribunal to maintain universal and permanent peace.122Fox, Penn and the Quakers, from Christian principles, strenuously opposed war. There were nine principal arbitrations between the United States and Great Britain, France and Spain from 1794 to 1863.In 1815, before Baha's day, the Massachusetts Peace Society was formed and in the following year the American Peace Society "to promote universalpermanent peace through arbitration and disarmament."123For this purpose World Congresses were held at London 1843, Brussels 1848, Paris 1849, Frankfort 1850, London 1851, etc., and with great enthusiasm. Men like Elihu Burritt, Victor Hugo, Richard Cobden, John Bright and Charles Sumner led in advocacy of the cause. Tennyson, too, saw the vision of peace,"In the Parliament of men, the Federation of the World,"and the Scottish bard declared,"It's coming yet for a' thatWhen man to man, the world o'er,Shall brothers be and a' that."We can easily conceive how these ideas would penetrate the Near East and how Baha Ullah in Turkey caught an echo of them and was happily influenced to become himself an advocate of peace.But what becomes of the claims of Abdul Baha and other Bahais, mentioned above, that Baha, in 1863-1867, "institutedthe movement for peace and arbitration" that he advised it to kings "when it had not even been thought of," "before the attention of Western thinkers had to any degree been directed towards universal peace." They are like so many claims made by Bahaists, utterly groundless. Such statements, when made by Abdul Baha, we may attribute to ignorance of the history of the Occident,but this does not excuse American advocates of Bahaism for endorsing such errors.I need not discuss the assertion of Bahais that the Millennium began in 1844124or at latest in 1892, nor the announcement that the Most Great Peace will be inaugurated in 1917, which they declare to be the end of the 1335 days of Dan. xii. 12.125Another claim made for Bahaism is that it is a rational and undogmatic religion.Remey126says: "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."127With 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 beginningnor ending." Abdul Baha adds the comment:129"By this simple statementhe 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 Browne130puts 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 essentiallydogmatic, 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."132Similarly Dr. G. W. Holmes133writes: "Baha's appeal is only to his own word and to his own arbitrary and forcedinterpretation 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, bonyyabiscrub. 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. 73.92Contemporary Review, March, 1912.93In "Unity Through Love."94"The Bahai Movement," p. 39.95Ibid., p. 27.96S. W., Oct. 1912, p. 190.97"Story of the Bahai Movement," p. 4.98June 29, 1912.99S. W., Sept. 27, 1912.100S. W., Sept. 8, 1912.101Professor 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."102S. W., Aug. 20, 1914.103"Brilliant Proof," pp. 26-28.104S. W., Nov. 23, 1913, p. 238.105S. W., April 9, 1914.106S. W,, July 13, 1913, p. 122.107"The Universal Religion."108"Bahai Movement," p. 75.109Page 54. In Dealy's "Dawn of Knowledge," the chapter on Baha Ullah is entitled "Prince of Peace."110S. 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, 379.114Ibid., p. 380.115"Trav.'s Narr.," pp. 65-67.116See Chapter VI.117"A Message from Acca," p. 9.118Tablet "9," p. 8, published by the New York Bahai Council.119"Principles of the Bahai Movement," pp. 43, 47, Washington, 1912.120Ibid., pp. 43, 45.121"International Arbitrations," pp. 4826-4833.122New International Ency., Art. "Arbitration," p. 713.123Atlantic Monthly, Vol. XCIV, p. 358.124S. W., March 21, 1914, p. 8.125Dealy's "Dawn of Knowledge," p. 44; Kheiralla's "Beha Ullah," pp. 480, 483.126Tract "Peace," pp. 8 and 14; "Bahai Movement," p. 89.127"The Universal Religion," pp. 21, 44.128S. W., April 28, 1913, p. 55.129S. W., June 5, 1913, p. 90.130Phelps, p. xviii.131Ency. of Religion and Ethics, Art. "Bab."132See also his "Literary History of Persia," p. 422.133"Missions and Modern History," by Robert E. Speer, p. 171.IVBahaism and ChristianityThe 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 BAHAsays: "Some say Abdul Baha is Antichrist. They are not informed of Bahai principles. Baha Ullah134established 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."135These 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. Yetthe claimis 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 thata 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."136Charles 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."137A 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."138In 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 Orientaltagiya("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."139Remey 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."142It 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."143It says to each one, Baha fulfills your traditions and prophecies.144But 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."145Christianity 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.146Abdul Baha exalts Mohammed, and declares that he "gave more spiritual education than any of the others,"147i. e., than Moses or Jesus. He justifies Mohammed's life and conduct, and defends his laws and doctrines."148He 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."149Christians 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."150Christianity is, according to this, a system of the distant past. It was effective in its day, for "the Christian teachingwasillumined by the Sun of Truth: the Christian civilizationwasthe best,"151concedes Abdul Baha. But now, says Remey, "Bahaism is not one of many phases of Universal Truth, butthe 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."152Bahaism 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.153So 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.154Baha Ullah in many places bears out his interpretation, as, for example, "God alone isthe one Power which animates and dominates all things, which are but manifestations of its energy."155In 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."156The Primal Will, Holy Essence, Word, Spirit, is manifested in perfect men, who are the Great Prophets. They are supreme, holy, sinless souls, godlike in theirattributes. They show the perfections of God.157This 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.158Abul Fazl says: "All the prophets are respectively the Manifestations of the single Reality and one Essence."159The "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."161Yet there are differences in degree. Of the Bab, Baha says: "His rank is greater than all the prophets, and His Mission loftier and higher."162But he is merely as a forerunner in comparison with Baha. Baha is superior to all, greater, more glorious.163He is infallible, absolute, universal. "All the prophets were perfect mirrors of God, butin 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."165But 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.'"166In Bahai literature such words as the following are not uncommon: "Baha Ullah is the Lord of Hosts, the Heavenly Father, thePrince 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."169In 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 BahaUllah."171In 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 Preëxistence." "Baha," says the editor of theStar of the West, "is the fulfillment of the promise of the 'second coming'with a new name(Rev. iii. 11-13)."172It 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."173Mr. 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.174Chase says: "He has come again in the Kingdom of his Father."175Mrs. 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."176Emphasizing 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 andhave come to see Him,"177i. 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."180A 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."181But 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."182Baha 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."183Their classic illustration of thisis 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."184Remey 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 personalindividualreturn of their own special prophet."185In 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."186To Mrs. Grundy he said: "Some call me Christ; it is imagination."187Yet 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."188In 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.V. Bahaism deals with the prophecies of the Bible in a manner derogatory to the glory of the Lord Jesus Christ and His Kingdom. Bahaism asserts that "the promises and prophecies given in the Holy Scriptures have been fulfilled by the appearance of the Prince of the Universe, the great Baha Ullah and of Abdul Baha."189A volume would be necessary to review their treatment of the prophecies. They quote a multitude of verses without proof that their applications are valid. The "messenger" and "Elijah" of the Book of Malachi are declared to be the Bab.190He is also the Angel with the sound of the trumpet (Rev. iv. 1) and his cycle is the "First Resurrection." Baha is declared to be the fulfillment of Isaiah's prophecies. Of chapter ix. 1-6, "unto us a child is born, ... the Prince of Peace." Dealy says: "Many misguided people have referred this to Jesus Christ."191In verse 1, "Galilee of the nations," land of Zebulun and Naphtali, is made to mean Acca (Acre in Syria) where Baha lived in exile, and not the region of Christ's ministry, contradicting Matthew iv. 13-16. By a great stretch of imagination Acca192becomes Jerusalem, "the city of the great king" (Ps. xlviii. 12), andMount Carmel becomes Mount Zion, and Isaiah ii. 3 refers to them, "for out of Zion shall go forth the law and the word of the Lord from Jerusalem." Even "the root out of Jesse"193and the millennial peace are only partially referred to Christ. They find the real fulfillment in Baha Ullah, whom they imagine to be descended from Abraham, through an imaginary descendant of his named Jesse.194The new covenant and the law written on the heart is again the Bahai dispensation, contrary to Hebrews viii. 8, 10, 16. When Baha as a prisoner in chains rode into Acca seated on an ass, he fulfilled Zechariah ix. 9.195I attended a Bahai meeting in the Masonic Temple in Chicago. The leader read the following verses as all fulfilled in Bahaism.196The "son of man" (Dan. vii.) was Abdul Baha, and the "Ancient of Days," Baha. The question of Proverbs xxx. 3, "What is his name and what his son's name?" was answered, Baha and Abdul Baha; similarly in Psalms lxxii. and ii., "The King" and the "King's Son." The "Branch" (Zech. vi. 12-13) who shall build the temple was again Abdul Baha, and the latter is specially urgent that the Bahai Temple in Chicago should be built in his day, so that the prophecy may appear to be fulfilled. The dates in Daniel are juggled with. For example, Abdul Baha explains Daniel viii. by taking thesolaryear. He calculates197that the 2,300 days were completed at the Bab's manifestation in 1844. In Daniel xii. 6 thelunar198year is resorted to, and the forty-two months (1,260 years) are dated from the hegira of Mohammed, but Daniel xii. 11 does not come exactly right, so theterminus a quois made to be the proclamation of the prophethood of Mohammed, three years after his mission, which was ten years before the hegira. By this means the date of Baha's manifestation (1863) is reached. In connection with Daniel xii. and Revelation xi. we have the startling information, so contradictory to history, that "in the beginning of the seventh century after Christ, when Jerusalem was conquered, the Holy of Holies was outwardly preserved, that is to say, the house which Solomon built. The Holy of Holies was preserved, guarded, and respected."199On this alleged fact Abdul Baha founds an argument.200Prophecies referring to the glory of God or of the Father are applied to Baha, because his title means "glory of God." The Bab, according to the custom in Persia, gave many high-sounding titles. Baha's rival was called "The Dawn of the Eternal." Voliva, the successor of Dowie, might assume some fitting title and claim to fulfill the prophecies. He has a good foundation for interpretation, he does really live in Zion City (Illinois).Our Bahais further tell us that the "New Jerusalem," the new heaven and the new earth, mean the new dispensation, the new laws of Baha. This is now "the day of God," "the day of judgment," "the kingdom of God," "the second resurrection."201The parable of the vineyard is a favourite proof text. It says that the Lord of the vineyard will comehimselfand will utterly destroy the wicked husbandmen. This, they say, is a real coming of the Father, even as the Son came. In that case the destroying must be real, and we should expect that Baha would have destroyed the religious leaders of Mecca or Kerbela, Jerusalem or Rome. "No," says the Bahai, "the destroying is figurative, and means simply the abrogation of their authority." Well, if he escapes to a figurative interpretation, we too can interpret the coming of the Lord of the Vineyard as his visitation on Jerusalem in the time of Titus.Baha Ullah's method of interpretation and adaptation of prophecies is best seen in his "Ikan." In it he interprets at length Matthew xxiv.202In brief it is as follows: "After the tribulation of those days" means times of difficulty in understanding God's word and attaining divine knowledge; "the sun shall be darkened and the moon cease to give light," that is the teachings and the ordinances of the preceding dispensation shall lose their influence and efficiency. "The stars shall fall," etc., means the divines shall fall from the knowledge of religion, andthe powers of science and religion shall be shaken. Because of the absence of the Son of Divine Beauty, the moon of knowledge, and the stars of intuitive wisdom, "all the tribes of the earth shall mourn." "They shall see the Son of Man coming in the clouds of heaven," that is Baha Ullah shall appear from the heaven of the Supreme Will, outwardly from his mother's womb. "In the clouds" means in doubts which are caused by the human limitations of the Manifestation, eating, drinking, marrying, etc. "And he shall send his angels," the spiritual believers sent as preachers of Baha. The separation of the sheep from the goats, as we learn subsequently, means the schism at the death of Baha, when the violators, the brothers of Abdul Baha and their adherents, were exscinded.203Even granting an allegorical interpretation of Christ's words, only a stretch of imagination can find any reference to Baha.It should be borne in mind that Oriental Bahai writers have read Keith on Prophecy in Persian and the publications of the Mission Press at Beirut. Abdul Baha said to Dr. H. H. Jessup, "I am familiar with the books of your press."204M. Abul Fazl refers to and quotes them. Writers in English (asKheiralla, Remey, Dealy, and Brittingham) refer to Miller, Cummings, Seiss, Guinness, and others. Yet with all their familiarity with apocalyptic literature, they make an exceedingly weak presentation. Their claims are so baseless as to require no refutation. They are a mass of unfounded assertions and assumptions,—vain, bold, and brazen. We may admit the declarations of Baha and Abul Fazl, which are but trite principles of hermeneutics, that figurative and allegorical language abounds in the Scriptures, that many meanings are "sealed" till after their fulfillment, that the prophecies of the Old Testament were only partially fulfilled at Christ's first coming. But their inference does not follow. There is nothing to prove the assertions that the prophecies were fulfilled in the Bab and Baha. They furnish no scintilla of evidence. For example, "the government shall be upon his shoulders." Was this fulfilled in Baha? He came and went; the nations and their rulers from 1817 to 1892 were neither literally nor figuratively under his sway. He did not nor does he rule over the nations. He did not reign in Mount Zion nor in Jerusalem. Jerusalem did not cease to be trodden down of the Gentiles. Abundance of peace did not attend him, but great wars. The signs of Christ's Second Advent have not been fulfilled in Baha, either actually or metaphorically.205As well may Ahmad Quadiani or Dowie assert theirpretensions. Baha's claim is antichristian. The day of Christ's power through the Holy Spirit has not passed. It is still His day. The knowledge of Christ is yet more covering the earth. Men of diverse races and religions in Asia, Africa, and the isles of the seas are being joined in the common faith and fellowship of Jesus Christ as Saviour of Men. There are more Christians in Korea than Bahais in Persia. More Jews have become Christian since Baha was born than have become Bahais from all races and religions outside of Persia. Christ still goes forth conquering and to conquer.VI. Bahaism, in its treatment of Jesus Christ as a man in His earthly life, belittles Him by both its denials and its affirmations. Of His temptation it says, "the devil signifies the human nature of Christ, through which He was tempted." His miracles of healing are denied.206Baha and Abul Fazl admit the possibility of miracles, but deny their evidential value,207but Abdul Baha denies their reality. He says: "The miracles of Christ were spiritual teachings, not literal deeds."208The raising of the dead means that the dead (in sin) are blessed with spiritual life.209By blindness (John ix.) is meant ignorance and error; by sight, knowledge and guidance.210The spittle coming from Christ was the meaning of His words, the clay was the expression He used in accordance with their understanding.211At the crucifixiondarkness did not prevail, nor the earthquake, nor was the vail of the temple rent in twain.212The crucifixion was not an atoning sacrifice; Christ quaffed the cup of martyrdom "to cultivate and educate us."213The washing away of sins by Christ was not by His blood, but was by the practice of His teachings."214Christ did not rise from the dead. "Resurrection of the body is an unintelligible matter contrary to natural laws."215The body, which signifies His word, arose when faith in His cause revived in the minds of the disciples after three days.216Christ's real resurrection was the coming of Mohammed. "Christ by saying that He would be three days in the heart of the earth meant that He would appear in the third cycle. The Christian was one, the Mohammedan the second, and that of Baha the third." "The ascension of Christ with an elemental body is contrary to science." He ascended in the same sense as Baha ascended, viz., departed to the other world. Thus Bahaism denies the miracles,217atonement, resurrection, and ascension of Christ.A section of the "Tarikh-i-Jadid"218is devoted tothe denial and refutation of miracles. A blind man in Teheran sent to Baha praying that his eyes might be opened. He received answer that it was for the glory of God that he remain blind. The Bab, at his examination in Tabriz, was asked to restore the sick Mohammed Shah to health. He replied: "It is not in my power, but I can write two thousand verses a day. Who else can do that?" He thus appealed not simply to the quality of his poetry but to its quantity as a proof of his manifestation. In like manner, Manes, in old times, painted pictures in his "revelations" and appealed to them as proof of his inspiration. While denying miracles, Bahais lay much stress, as we have seen, on minute fulfillments of prophecies.Bahaism belittles the life and work of Jesus in instituting comparisons between Christ and Baha derogatory to the former. Baha says: "It is not meet ... to repeat the error of seeking help of ... the Son Jesus. Let thy satisfaction be in myself." Abdul Baha says: "The difference between Baha and Christ is that between the sun and moon. The light of the sun [Baha] subsists in itself while the moon gets light from the Sun." "All the teachings of Christ will not exceed ten pages.219Those of the Blessed Perfection exceed sixty or seventy volumes. Christ's instructions refer to individuals. Those of the Blessed Perfection are for all nations, although they apply as well to all individuals. The instructions of Christ were heard by but few persons;there were eleven who believed, although Christians say there were one hundred and twenty. The teachings of the Blessed Perfection were spread throughout the world during his lifetime. The reputation of Christ did not extend from Nazareth to Acca [22 miles]; the reputation of the Blessed Perfection extended throughout the world. Jesus Christ did not send a letter even to a village chief; the Blessed Perfection sent letters to all the kings of the earth."220Notice how he repeatsad nauseamthe title for Baha, but uses no title for the Lord Jesus Christ, though the Moslems invariably do use a title in speaking of the latter.There is an evident effort on the part of Kheiralla and Abul Fazl to minimize the proofs regarding Christ from prophecy, miracles, and history, with the idea thereby of magnifying the proof for Baha in contrast. For example, "The Gospels contain only a few pages of the true Words of God. Christ's teachings were not written in the original language nor written in His day, His power was slow in proving effective, and many even denied His existence."221"Even Peter denied Him, but Baha Ullah has educated thousands of souls, faithful under the menace of the sword."222In explaining the progress of Bahaism among the Jews and Zoroastrians, Abul Fazl says: "Christians could not convert even one Jew or Zoroastrian except by force or compulsion." He ignores the fact that millions of Persians had beenconverted to Christ from Zoroaster before the sword of Islam smote Persia. This belittling of Christ—His life and work and influence—shows that a spirit antagonistic to Christ really animates the Bahai leaders, in spite of their professions to the contrary.

"Then shall wars and tumults cease,Then be banished grief and pain,Righteousness and joy and peaceUndisturbed shall ever reign."

Baha's teaching, though growing up in Islam, is transplanted from Christian soil. He repudiates the teaching of Mohammed regarding "holy wars." "The first Glad Tidings is the abolition of religious warfare from the Book,"i. e., the Koran. What Bahais would do in case of provocation, accompanied by reasonable opportunity of success, is notevident. The Babis were fierce warriors (1848-1850) and the Bab expected that wars would continue. In the "Bayan" he makes provision for the distribution of the spoils.112Baha, together with Azal, started for and tried to join the army at Tabarsi,113and was absent from participation in its sanguinary conflict, solely because his arrest by the Persian authorities at Amul prevented him from reaching the fort. After his release he fell under suspicion because114he "not improbably harboured designs of setting up a standard of revolt on his own account." He was, therefore, rearrested and sent to the capital. But during his exile in Turkey, he tried to be reconciled to the Shah of Persia. Following this change of policy, he was able to claim later115that "for nigh upon thirty-five years no action opposed to the government or prejudicial to the nation has emanated from this sect." The Bahais did not join in the effort to establish constitutional government in 1908-1911.116They have never had an even chance to fight for their own cause and it remains to be seen what they would do in such a case. There is no assurance that they would act like Quakers or Dukhobors, for even Abdul Baha at times identifies himself and his cause with the fighting Babis and appropriates their martial glory. He said to Mr. Anton Hadad:117"When in Persia we were very few but owing toanimosity we stood before our numerous enemies, fought and defeated them and gained the victory." He wrote a prayer on behalf of the American army for the use of Bahais: "O God! Strengthen its soldiers and its flag."118In his teachings, he leaves several pretexts for the prosecution of war. He says:119"War is sometimes the foundation of peace. If, for example, a sovereign should wage war against a threatening foe or for the unification of the people, this war may be attuned to peace: this fury is kindness; this war is a source of reconciliation." In his scheme for arbitration, one is reminded of the old saw, "we must have peace even if we have to fight for it." For he says: "If any nation dares to refuse to abide by the decision of the international court, all the other nations must arise and put down this rebellion, ... they must rise up anddestroy it, ... band together andexterminate it."120

As to the claim that Bahaoriginatedthe movement for universal peace and international arbitration, it only deserves consideration because it is apparently put forth in sincerity. It absolutely contradicts history. In fact the movement for "peace on earth" has long been an active one in Christian lands, and arbitration has long been recognized and employed as a method for promoting peace." "Under the influence of religious and feudal ideas," says Professor Moore,121"arbitrations were very frequentin the Middle Ages, which offered the remarkable spectacle of conciliation and peace making way." Treaties were made which provided for arbitration. In Italy there were one hundred arbitrations in the thirteenth century. In the following centuries they were frequent in Europe. Sometimes a king acted as arbitrator between kings or between king and people. At other times a city, as for example the Republic of Hamburg, or a great juristconsult or a Professor of a University acted in this capacity. More often "the predominance of the popes constituted them natural judges of international cases." Projects for universal peace were put forward. One of the most celebrated was formed by Sully, the minister of Henry IV. The Abbe de St. Pierre in 1713 published a scheme for the federation of Christian States, with a central council to decide all disputes. Grotius strongly advocated arbitration as a means of avoiding war and the placing of nations under obligations to settle disputes peaceably. Bentham in the eighteenth century proposed a plan for a common tribunal to maintain universal and permanent peace.122Fox, Penn and the Quakers, from Christian principles, strenuously opposed war. There were nine principal arbitrations between the United States and Great Britain, France and Spain from 1794 to 1863.

In 1815, before Baha's day, the Massachusetts Peace Society was formed and in the following year the American Peace Society "to promote universalpermanent peace through arbitration and disarmament."123For this purpose World Congresses were held at London 1843, Brussels 1848, Paris 1849, Frankfort 1850, London 1851, etc., and with great enthusiasm. Men like Elihu Burritt, Victor Hugo, Richard Cobden, John Bright and Charles Sumner led in advocacy of the cause. Tennyson, too, saw the vision of peace,

"In the Parliament of men, the Federation of the World,"

and the Scottish bard declared,

"It's coming yet for a' thatWhen man to man, the world o'er,Shall brothers be and a' that."

We can easily conceive how these ideas would penetrate the Near East and how Baha Ullah in Turkey caught an echo of them and was happily influenced to become himself an advocate of peace.

But what becomes of the claims of Abdul Baha and other Bahais, mentioned above, that Baha, in 1863-1867, "institutedthe movement for peace and arbitration" that he advised it to kings "when it had not even been thought of," "before the attention of Western thinkers had to any degree been directed towards universal peace." They are like so many claims made by Bahaists, utterly groundless. Such statements, when made by Abdul Baha, we may attribute to ignorance of the history of the Occident,but this does not excuse American advocates of Bahaism for endorsing such errors.

I need not discuss the assertion of Bahais that the Millennium began in 1844124or at latest in 1892, nor the announcement that the Most Great Peace will be inaugurated in 1917, which they declare to be the end of the 1335 days of Dan. xii. 12.125

Another claim made for Bahaism is that it is a rational and undogmatic religion.Remey126says: "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."127With 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 beginningnor ending." Abdul Baha adds the comment:129"By this simple statementhe 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 Browne130puts 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 essentiallydogmatic, 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."132Similarly Dr. G. W. Holmes133writes: "Baha's appeal is only to his own word and to his own arbitrary and forcedinterpretation 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, bonyyabiscrub. 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. 73.92Contemporary Review, March, 1912.93In "Unity Through Love."94"The Bahai Movement," p. 39.95Ibid., p. 27.96S. W., Oct. 1912, p. 190.97"Story of the Bahai Movement," p. 4.98June 29, 1912.99S. W., Sept. 27, 1912.100S. W., Sept. 8, 1912.101Professor 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."102S. W., Aug. 20, 1914.103"Brilliant Proof," pp. 26-28.104S. W., Nov. 23, 1913, p. 238.105S. W., April 9, 1914.106S. W,, July 13, 1913, p. 122.107"The Universal Religion."108"Bahai Movement," p. 75.109Page 54. In Dealy's "Dawn of Knowledge," the chapter on Baha Ullah is entitled "Prince of Peace."110S. 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, 379.114Ibid., p. 380.115"Trav.'s Narr.," pp. 65-67.116See Chapter VI.117"A Message from Acca," p. 9.118Tablet "9," p. 8, published by the New York Bahai Council.119"Principles of the Bahai Movement," pp. 43, 47, Washington, 1912.120Ibid., pp. 43, 45.121"International Arbitrations," pp. 4826-4833.122New International Ency., Art. "Arbitration," p. 713.123Atlantic Monthly, Vol. XCIV, p. 358.124S. W., March 21, 1914, p. 8.125Dealy's "Dawn of Knowledge," p. 44; Kheiralla's "Beha Ullah," pp. 480, 483.126Tract "Peace," pp. 8 and 14; "Bahai Movement," p. 89.127"The Universal Religion," pp. 21, 44.128S. W., April 28, 1913, p. 55.129S. W., June 5, 1913, p. 90.130Phelps, p. xviii.131Ency. of Religion and Ethics, Art. "Bab."132See also his "Literary History of Persia," p. 422.133"Missions and Modern History," by Robert E. Speer, p. 171.

FOOTNOTES:

91"The Bahai Movement," p. 73.

92Contemporary Review, March, 1912.

93In "Unity Through Love."

94"The Bahai Movement," p. 39.

95Ibid., p. 27.

96S. W., Oct. 1912, p. 190.

97"Story of the Bahai Movement," p. 4.

98June 29, 1912.

99S. W., Sept. 27, 1912.

100S. W., Sept. 8, 1912.

101Professor 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."

102S. W., Aug. 20, 1914.

103"Brilliant Proof," pp. 26-28.

104S. W., Nov. 23, 1913, p. 238.

105S. W., April 9, 1914.

106S. W,, July 13, 1913, p. 122.

107"The Universal Religion."

108"Bahai Movement," p. 75.

109Page 54. In Dealy's "Dawn of Knowledge," the chapter on Baha Ullah is entitled "Prince of Peace."

110S. 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.

114Ibid., p. 380.

115"Trav.'s Narr.," pp. 65-67.

116See Chapter VI.

117"A Message from Acca," p. 9.

118Tablet "9," p. 8, published by the New York Bahai Council.

119"Principles of the Bahai Movement," pp. 43, 47, Washington, 1912.

120Ibid., pp. 43, 45.

121"International Arbitrations," pp. 4826-4833.

122New International Ency., Art. "Arbitration," p. 713.

123Atlantic Monthly, Vol. XCIV, p. 358.

124S. W., March 21, 1914, p. 8.

125Dealy's "Dawn of Knowledge," p. 44; Kheiralla's "Beha Ullah," pp. 480, 483.

126Tract "Peace," pp. 8 and 14; "Bahai Movement," p. 89.

127"The Universal Religion," pp. 21, 44.

128S. W., April 28, 1913, p. 55.

129S. W., June 5, 1913, p. 90.

130Phelps, p. xviii.

131Ency. of Religion and Ethics, Art. "Bab."

132See also his "Literary History of Persia," p. 422.

133"Missions and Modern History," by Robert E. Speer, p. 171.

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 BAHAsays: "Some say Abdul Baha is Antichrist. They are not informed of Bahai principles. Baha Ullah134established 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."135These 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. Yetthe claimis 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 thata 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."136Charles 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."137A 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."138In 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 Orientaltagiya("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."139Remey 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."142It 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."143It 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.146Abdul Baha exalts Mohammed, and declares that he "gave more spiritual education than any of the others,"147i. e., than Moses or Jesus. He justifies Mohammed's life and conduct, and defends his laws and doctrines."148He 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."149Christians 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 teachingwasillumined by the Sun of Truth: the Christian civilizationwasthe best,"151concedes Abdul Baha. But now, says Remey, "Bahaism is not one of many phases of Universal Truth, butthe 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."152Bahaism 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.153So 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.154Baha Ullah in many places bears out his interpretation, as, for example, "God alone isthe one Power which animates and dominates all things, which are but manifestations of its energy."155In 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."156The Primal Will, Holy Essence, Word, Spirit, is manifested in perfect men, who are the Great Prophets. They are supreme, holy, sinless souls, godlike in theirattributes. They show the perfections of God.157This 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.158Abul Fazl says: "All the prophets are respectively the Manifestations of the single Reality and one Essence."159The "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."161Yet there are differences in degree. Of the Bab, Baha says: "His rank is greater than all the prophets, and His Mission loftier and higher."162But he is merely as a forerunner in comparison with Baha. Baha is superior to all, greater, more glorious.163He is infallible, absolute, universal. "All the prophets were perfect mirrors of God, butin 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."165But 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.'"166In Bahai literature such words as the following are not uncommon: "Baha Ullah is the Lord of Hosts, the Heavenly Father, thePrince 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."169In 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 BahaUllah."171In 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 Preëxistence." "Baha," says the editor of theStar 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."173Mr. 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.174Chase says: "He has come again in the Kingdom of his Father."175Mrs. 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 andhave come to see Him,"177i. 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."180A 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."182Baha 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."183Their classic illustration of thisis 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."184Remey 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 personalindividualreturn of their own special prophet."185In 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."186To Mrs. Grundy he said: "Some call me Christ; it is imagination."187Yet 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."188In 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.

V. Bahaism deals with the prophecies of the Bible in a manner derogatory to the glory of the Lord Jesus Christ and His Kingdom. Bahaism asserts that "the promises and prophecies given in the Holy Scriptures have been fulfilled by the appearance of the Prince of the Universe, the great Baha Ullah and of Abdul Baha."189A volume would be necessary to review their treatment of the prophecies. They quote a multitude of verses without proof that their applications are valid. The "messenger" and "Elijah" of the Book of Malachi are declared to be the Bab.190He is also the Angel with the sound of the trumpet (Rev. iv. 1) and his cycle is the "First Resurrection." Baha is declared to be the fulfillment of Isaiah's prophecies. Of chapter ix. 1-6, "unto us a child is born, ... the Prince of Peace." Dealy says: "Many misguided people have referred this to Jesus Christ."191In verse 1, "Galilee of the nations," land of Zebulun and Naphtali, is made to mean Acca (Acre in Syria) where Baha lived in exile, and not the region of Christ's ministry, contradicting Matthew iv. 13-16. By a great stretch of imagination Acca192becomes Jerusalem, "the city of the great king" (Ps. xlviii. 12), andMount Carmel becomes Mount Zion, and Isaiah ii. 3 refers to them, "for out of Zion shall go forth the law and the word of the Lord from Jerusalem." Even "the root out of Jesse"193and the millennial peace are only partially referred to Christ. They find the real fulfillment in Baha Ullah, whom they imagine to be descended from Abraham, through an imaginary descendant of his named Jesse.194The new covenant and the law written on the heart is again the Bahai dispensation, contrary to Hebrews viii. 8, 10, 16. When Baha as a prisoner in chains rode into Acca seated on an ass, he fulfilled Zechariah ix. 9.195

I attended a Bahai meeting in the Masonic Temple in Chicago. The leader read the following verses as all fulfilled in Bahaism.196The "son of man" (Dan. vii.) was Abdul Baha, and the "Ancient of Days," Baha. The question of Proverbs xxx. 3, "What is his name and what his son's name?" was answered, Baha and Abdul Baha; similarly in Psalms lxxii. and ii., "The King" and the "King's Son." The "Branch" (Zech. vi. 12-13) who shall build the temple was again Abdul Baha, and the latter is specially urgent that the Bahai Temple in Chicago should be built in his day, so that the prophecy may appear to be fulfilled. The dates in Daniel are juggled with. For example, Abdul Baha explains Daniel viii. by taking thesolaryear. He calculates197that the 2,300 days were completed at the Bab's manifestation in 1844. In Daniel xii. 6 thelunar198year is resorted to, and the forty-two months (1,260 years) are dated from the hegira of Mohammed, but Daniel xii. 11 does not come exactly right, so theterminus a quois made to be the proclamation of the prophethood of Mohammed, three years after his mission, which was ten years before the hegira. By this means the date of Baha's manifestation (1863) is reached. In connection with Daniel xii. and Revelation xi. we have the startling information, so contradictory to history, that "in the beginning of the seventh century after Christ, when Jerusalem was conquered, the Holy of Holies was outwardly preserved, that is to say, the house which Solomon built. The Holy of Holies was preserved, guarded, and respected."199On this alleged fact Abdul Baha founds an argument.200Prophecies referring to the glory of God or of the Father are applied to Baha, because his title means "glory of God." The Bab, according to the custom in Persia, gave many high-sounding titles. Baha's rival was called "The Dawn of the Eternal." Voliva, the successor of Dowie, might assume some fitting title and claim to fulfill the prophecies. He has a good foundation for interpretation, he does really live in Zion City (Illinois).Our Bahais further tell us that the "New Jerusalem," the new heaven and the new earth, mean the new dispensation, the new laws of Baha. This is now "the day of God," "the day of judgment," "the kingdom of God," "the second resurrection."201The parable of the vineyard is a favourite proof text. It says that the Lord of the vineyard will comehimselfand will utterly destroy the wicked husbandmen. This, they say, is a real coming of the Father, even as the Son came. In that case the destroying must be real, and we should expect that Baha would have destroyed the religious leaders of Mecca or Kerbela, Jerusalem or Rome. "No," says the Bahai, "the destroying is figurative, and means simply the abrogation of their authority." Well, if he escapes to a figurative interpretation, we too can interpret the coming of the Lord of the Vineyard as his visitation on Jerusalem in the time of Titus.

Baha Ullah's method of interpretation and adaptation of prophecies is best seen in his "Ikan." In it he interprets at length Matthew xxiv.202In brief it is as follows: "After the tribulation of those days" means times of difficulty in understanding God's word and attaining divine knowledge; "the sun shall be darkened and the moon cease to give light," that is the teachings and the ordinances of the preceding dispensation shall lose their influence and efficiency. "The stars shall fall," etc., means the divines shall fall from the knowledge of religion, andthe powers of science and religion shall be shaken. Because of the absence of the Son of Divine Beauty, the moon of knowledge, and the stars of intuitive wisdom, "all the tribes of the earth shall mourn." "They shall see the Son of Man coming in the clouds of heaven," that is Baha Ullah shall appear from the heaven of the Supreme Will, outwardly from his mother's womb. "In the clouds" means in doubts which are caused by the human limitations of the Manifestation, eating, drinking, marrying, etc. "And he shall send his angels," the spiritual believers sent as preachers of Baha. The separation of the sheep from the goats, as we learn subsequently, means the schism at the death of Baha, when the violators, the brothers of Abdul Baha and their adherents, were exscinded.203Even granting an allegorical interpretation of Christ's words, only a stretch of imagination can find any reference to Baha.

It should be borne in mind that Oriental Bahai writers have read Keith on Prophecy in Persian and the publications of the Mission Press at Beirut. Abdul Baha said to Dr. H. H. Jessup, "I am familiar with the books of your press."204M. Abul Fazl refers to and quotes them. Writers in English (asKheiralla, Remey, Dealy, and Brittingham) refer to Miller, Cummings, Seiss, Guinness, and others. Yet with all their familiarity with apocalyptic literature, they make an exceedingly weak presentation. Their claims are so baseless as to require no refutation. They are a mass of unfounded assertions and assumptions,—vain, bold, and brazen. We may admit the declarations of Baha and Abul Fazl, which are but trite principles of hermeneutics, that figurative and allegorical language abounds in the Scriptures, that many meanings are "sealed" till after their fulfillment, that the prophecies of the Old Testament were only partially fulfilled at Christ's first coming. But their inference does not follow. There is nothing to prove the assertions that the prophecies were fulfilled in the Bab and Baha. They furnish no scintilla of evidence. For example, "the government shall be upon his shoulders." Was this fulfilled in Baha? He came and went; the nations and their rulers from 1817 to 1892 were neither literally nor figuratively under his sway. He did not nor does he rule over the nations. He did not reign in Mount Zion nor in Jerusalem. Jerusalem did not cease to be trodden down of the Gentiles. Abundance of peace did not attend him, but great wars. The signs of Christ's Second Advent have not been fulfilled in Baha, either actually or metaphorically.205As well may Ahmad Quadiani or Dowie assert theirpretensions. Baha's claim is antichristian. The day of Christ's power through the Holy Spirit has not passed. It is still His day. The knowledge of Christ is yet more covering the earth. Men of diverse races and religions in Asia, Africa, and the isles of the seas are being joined in the common faith and fellowship of Jesus Christ as Saviour of Men. There are more Christians in Korea than Bahais in Persia. More Jews have become Christian since Baha was born than have become Bahais from all races and religions outside of Persia. Christ still goes forth conquering and to conquer.

VI. Bahaism, in its treatment of Jesus Christ as a man in His earthly life, belittles Him by both its denials and its affirmations. Of His temptation it says, "the devil signifies the human nature of Christ, through which He was tempted." His miracles of healing are denied.206Baha and Abul Fazl admit the possibility of miracles, but deny their evidential value,207but Abdul Baha denies their reality. He says: "The miracles of Christ were spiritual teachings, not literal deeds."208The raising of the dead means that the dead (in sin) are blessed with spiritual life.209By blindness (John ix.) is meant ignorance and error; by sight, knowledge and guidance.210The spittle coming from Christ was the meaning of His words, the clay was the expression He used in accordance with their understanding.211At the crucifixiondarkness did not prevail, nor the earthquake, nor was the vail of the temple rent in twain.212The crucifixion was not an atoning sacrifice; Christ quaffed the cup of martyrdom "to cultivate and educate us."213The washing away of sins by Christ was not by His blood, but was by the practice of His teachings."214Christ did not rise from the dead. "Resurrection of the body is an unintelligible matter contrary to natural laws."215The body, which signifies His word, arose when faith in His cause revived in the minds of the disciples after three days.216Christ's real resurrection was the coming of Mohammed. "Christ by saying that He would be three days in the heart of the earth meant that He would appear in the third cycle. The Christian was one, the Mohammedan the second, and that of Baha the third." "The ascension of Christ with an elemental body is contrary to science." He ascended in the same sense as Baha ascended, viz., departed to the other world. Thus Bahaism denies the miracles,217atonement, resurrection, and ascension of Christ.

A section of the "Tarikh-i-Jadid"218is devoted tothe denial and refutation of miracles. A blind man in Teheran sent to Baha praying that his eyes might be opened. He received answer that it was for the glory of God that he remain blind. The Bab, at his examination in Tabriz, was asked to restore the sick Mohammed Shah to health. He replied: "It is not in my power, but I can write two thousand verses a day. Who else can do that?" He thus appealed not simply to the quality of his poetry but to its quantity as a proof of his manifestation. In like manner, Manes, in old times, painted pictures in his "revelations" and appealed to them as proof of his inspiration. While denying miracles, Bahais lay much stress, as we have seen, on minute fulfillments of prophecies.

Bahaism belittles the life and work of Jesus in instituting comparisons between Christ and Baha derogatory to the former. Baha says: "It is not meet ... to repeat the error of seeking help of ... the Son Jesus. Let thy satisfaction be in myself." Abdul Baha says: "The difference between Baha and Christ is that between the sun and moon. The light of the sun [Baha] subsists in itself while the moon gets light from the Sun." "All the teachings of Christ will not exceed ten pages.219Those of the Blessed Perfection exceed sixty or seventy volumes. Christ's instructions refer to individuals. Those of the Blessed Perfection are for all nations, although they apply as well to all individuals. The instructions of Christ were heard by but few persons;there were eleven who believed, although Christians say there were one hundred and twenty. The teachings of the Blessed Perfection were spread throughout the world during his lifetime. The reputation of Christ did not extend from Nazareth to Acca [22 miles]; the reputation of the Blessed Perfection extended throughout the world. Jesus Christ did not send a letter even to a village chief; the Blessed Perfection sent letters to all the kings of the earth."220Notice how he repeatsad nauseamthe title for Baha, but uses no title for the Lord Jesus Christ, though the Moslems invariably do use a title in speaking of the latter.

There is an evident effort on the part of Kheiralla and Abul Fazl to minimize the proofs regarding Christ from prophecy, miracles, and history, with the idea thereby of magnifying the proof for Baha in contrast. For example, "The Gospels contain only a few pages of the true Words of God. Christ's teachings were not written in the original language nor written in His day, His power was slow in proving effective, and many even denied His existence."221"Even Peter denied Him, but Baha Ullah has educated thousands of souls, faithful under the menace of the sword."222In explaining the progress of Bahaism among the Jews and Zoroastrians, Abul Fazl says: "Christians could not convert even one Jew or Zoroastrian except by force or compulsion." He ignores the fact that millions of Persians had beenconverted to Christ from Zoroaster before the sword of Islam smote Persia. This belittling of Christ—His life and work and influence—shows that a spirit antagonistic to Christ really animates the Bahai leaders, in spite of their professions to the contrary.

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