January 30. On this date in 2006, the National Spiritual Assembly of the U.S. wrote regarding its "decision to cease to distribute books and other items handled by Kalimát Press...in light of the pattern and motives of Kalimát Press in promoting books over the years that include material that is harmful to the interests of the Bahá'í Faith."

January 30. On this date in 2006, the National Spiritual Assembly of the U.S. wrote regarding its "decision to cease to distribute books and other items handled by Kalimát Press...in light of the pattern and motives of Kalimát Press in promoting books over the years that include material that is harmful to the interests of the Bahá'í Faith."

Letter from the National Spiritual Assembly to an individual, January 2006
January 30, 2006
Dear Bahá'í Friend,
The National Spiritual Assembly has received your email messages of December 31, 2005 and January 10, 2006 and appreciates the concerns you have shared in response to its decision to cease to distribute books and other materials published, produced or marketed by Kalimát Press. First, we wish to assure you that the National Assembly has no issues with your titles ___. As you state, the manuscripts for these books were properly submitted to the National Assembly for literature review and subsequently passed.
Our decision to cease to distribute books and other items handled by Kalimát Press was reached, as indicated in our December 29, 2005 letter to all Local Spiritual Assemblies, not so much because of any specific titles but rather in light of the pattern and motives of Kalimát Press in promoting books over the years that include material that is harmful to the interests of the Bahá'í Faith. You have, in your own letter, given a good assessment of the problems inherent in such action. However, continued support of Kalimát Press under these circumstances, through distribution of its products, would be illogical and contradictory to the principles and purposes of a Bahá'í institution.
Regarding your suggestion that the National Assembly identify for the friends those titles that it finds inimical to the interests of the Faith, we are sure you will appreciate upon reflection that we are not interested in creating a list of banned books. As to the distribution of those titles of which the Assembly approves, this has been the approach for a number of years and has only emboldened and enabled Kalimát Press to carry more harmful titles. Individuals are entirely free to purchase any books and other items they choose through Kalimát Press or any other publisher or distributor. The National Assembly has simply taken the step of terminating institutional support of a company that has for many years exhibited a disregard for the repeated guidance and admonishments of Bahá'í institutions to disengage itself from affiliation with and promotion of material that harms the Faith to which it professes allegiance.
The National Assembly appreciates the seriousness of its decision and assures you that it was not taken precipitously. We regret the distress this action has caused you and your family, but we are confident that the steps you have already initiated to ameliorate this immediate challenge and your steadfast allegiance to the institutions of the Faith will in the end provide resolution and attract the confirmations of the Blessed Beauty.
You and your family are lovingly remembered in our prayers. May your every devoted endeavor on behalf of the glorious Cause of the Blessed Beauty be divinely assisted and abundantly confirmed.
With loving Bahá'í greetings,
[National Spiritual Assembly of the Bahá'ís of the United States]

January 30. On this date in 1938, Shoghi Effendi wrote American Bahá’ís about "certain vital requirements" of the Seven Year Plan.

January 30. On this date in 1938, Shoghi Effendi wrote American Bahá’ís about "certain vital requirements" of the Seven Year Plan.

Certain Vital Requirements of Seven Year Plan
30 JANUARY 1938
The Seven Year Plan, with which the immediate fortunes of the American Bahá'í community are so closely interwoven, demands, at this critical stage in its development, serious and prayerful consideration of certain vital requirements, without which such a stupendous task can never be brought to a successful completion. The evolution of the Plan imposes a threefold obligation, which all individual believers, all Local Assemblies, as well as the National Assembly itself, must respectively recognize and conscientiously fulfil. Each and every believer, undaunted by the uncertainties, the perils and the financial stringency afflicting the nation, must arise and insure, to the full measure of his or her capacity, that continuous and abundant flow of funds into the national Treasury, on which the successful prosecution of the Plan must chiefly depend. Upon the Local Assemblies, whose special function and high privilege is to facilitate the admission of new believers into the community, and thereby stimulate the infusion of fresh blood into its organic institutions, a duty no less binding in character devolves. To them I wish particularly to appeal, at this present hour, when the call of God is being raised throughout the length and breadth of both continents in the New World, to desist from insisting too rigidly on the minor observances and beliefs, which might prove a stumbling-block in the way of any sincere applicant, whose eager desire is to enlist under the banner of Bahá'u'lláh. While conscientiously adhering to the fundamental qualifications already laid down, the members of each and every Assembly should endeavor, by their patience, their love, their tact and wisdom to nurse, subsequent to his admission, the newcomer into Bahá'í maturity, and win him over gradually to the unreserved acceptance of whatever has been ordained in the teachings. As to the National Assembly, whose inescapable responsibility is to guard the integrity, coordinate the activities, and stimulate the life, of the entire community, its chief concern at the present moment should be to anxiously deliberate on how best to enable both individual believers and Local Assemblies to fulfil their respective tasks. Through their repeated appeals, through their readiness to dispel all misunderstandings and remove all obstacles, through the example of their lives, and their unrelaxing vigilance, their high sense of justice, their humility, consecration and courage, they must demonstrate to those whom they represent their capacity to play their part in the progress of the Plan in which they, no less than the rest of the community, are involved. May the all-conquering Spirit of Bahá'u'lláh be so infused into each component part of this harmoniously functioning System as to enable it to contribute its proper share to the consummation of the plan.

January 30. On this date in 1926, Shoghi Effendi wrote eastern Bahá’ís "The responsibilities of the members of the Spiritual Assemblies that are engaged in teaching the Cause of God in Eastern lands have been clearly laid down in the holy Texts."

January 30. On this date in 1926, Shoghi Effendi wrote eastern Bahá’ís "The responsibilities of the members of the Spiritual Assemblies that are engaged in teaching the Cause of God in Eastern lands have been clearly laid down in the holy Texts."

2079. The responsibilities of the members of the Spiritual Assemblies that are engaged in teaching the Cause of God in Eastern lands have been clearly laid down in the holy Texts.
These bid them to work towards the improvement of morals and the spread of learning; to strive to eradicate ignorance and unenlightenment, eliminate prejudice, and reinforce the foundation of true faith in people's hearts and minds; to seek to develop self-reliance and avoidance of blind imitation; to aim to enhance the efficient management of their affairs, and observe purity and refinement in all circumstances; to show their commitment to truthfulness and honesty, and their ability to conduct themselves with frankness, courage and resolution.
They similarly enjoin them to lend their support to agricultural and industrial development, to consolidate the foundations of mutual assistance and co-operation, to promote the emancipation and advancement of women and support the compulsory education of both sexes, to encourage application of the principles of consultation among all classes, and to adhere in all dealings to a standard of scrupulous integrity. They further impress upon them the virtue of trustworthiness and godliness, of purity of motive, kindliness of heart, and detachment from the fetters of this material world. They call upon them so to sanctify themselves that they will rise above the corrupt and evil influences that exercise so powerful a sway over the Western world, and charge them to abide by the counsel of moderation at all times and under all conditions. They urge them to make detailed inquiry into the various branches of contemporary learning--arts and sciences alike--and to concentrate their attention on serving the general interests of the people; to deepen themselves by attentive study of the sacred Texts, and to apply the divine guidance they contain to the circumstances, needs and conditions of society today; to refrain from entering into the tangled affairs of political parties and to have neither concern for, nor involvement in, the controversies of politicians, the wranglings of theologians or any of the ailing social theories current amongst men. They finally exhort them to be sincerely obedient, in both thought and word, to the laws duly enacted by the government of the realm, and to distance themselves from the methods, concepts and ill-grounded arguments of extreme traditionalists and modernists alike; to accord honour, veneration and respect to-- and endorse the efforts of-- exponents of the arts and sciences, and to esteem and revere those who are possessed of extensive knowledge and scholarly erudition; to uphold the right of freedom of conscience; and to abstain from criticizing and disparaging the manners, customs and beliefs of other individuals, peoples and nations. These are among the most pressing requirements for the nations of the East. These are the basic, the binding, the inescapable responsibilities of the trustees of the Merciful, the representatives of the Bahá'í communities, the members of the Spiritual Assemblies.
(30 January 1926 to the Spiritual Assemblies throughout the East - translated from the Persian)

January 30. On this date in in 1926, Martha Root secured the first of her eight meetings with Queen Marie of Romania, which occurred from January 1926 through February 1936. Although Bahá'ís frequently refer to her as "the first member of a royal family to embrace the Bahá’í Faith," Queen Marie's daughter disputes this claim.

January 30. On this date in in 1926, Martha Root secured the first of her eight meetings with Queen Marie of Romania, which occurred from January 1926 through February 1936. Although Bahá'ís frequently refer to her as "the first member of a royal family to embrace the Bahá’í Faith," Queen Marie's daughter disputes this claim:

It is perfectly true that my mother, Queen Marie, did receive Miss Martha Root several times.....She came at the moment when we were undergoing very great family and national stress. At such a moment it was natural that we were receptive to any kind of spiritual message, but it is quite incorrect to say that my mother or any of us at any time contemplated becoming a member of the Baha’i faith.

January 29. On this date in 1904, Lidia Zamenhof, the daughter of Esperanto creator L.L. Zamnhof, was born.

January 29. On this date in 1904, Lidia Zamenhof, the daughter of Esperanto creator L.L. Zamnhof, was born. She converted to the Bahá'í Faith around 1925. In late 1937 she went to the United States to teach that religion as well as Esperanto. In December 1938, on the instructions of Shoghi Effendi, she returned to Poland, where she continued to teach and translated many Bahá'í writings.

The description of her life in Esther Schor's Bridge of Words might be of some surprise to those who are only familiar with her portrayal from official Bahá'í sources.

The Bahá'í leadership organized to have Lidia brought to tour and teach in the United States. Their plan was to have her work there, but they neglected her, failing to do proper legal paperwork and poorly accommodating her.

By the time Lidia's visa expired, her extension request was denied because she was found working without a work permit, which her Bahá'í handlers had not obtained. Her friends in the United States pleaded with her to not return to Poland, on account of her Jewishness and the expected invasion of Poland by Nazi Germany, which would occur in 1939.

Lidia Zamenhof wrote Shoghi Effendi, pleading for guidance and help. In a final desperate plea she even asked him to give her asylum in Haifa, a request that was tersely denied. Shoghi Effendi told her she must return to Poland because they "need" her there to spread the Bahá'í Faith there. She returned to Poland and spent her last days recruiting for the Bahá'í Faith, ultimately managing to convert one person. Even after her return to Poland, she wrote Shoghi Effendi stating her intention to stay in Poland a few weeks and then go to France. Again, Shoghi Effendi wrote her, telling her to remain in "your native country Poland, where the Faith is still practically unknown." Lidia Zamenhof would eventually be killed by the Nazis.

Later friends of Lidia petitioned the Bahá'ís to formally declare her a martyr of the Faith. Their request was denied.

The story is related in Bridge of Words, pages 181 to 195 in the 7th and 8th sub-chapters titled "The Priestess" and "Vanishings".

Here is a passage detailing her interactions with Shoghi Effendi:

...the day her visa expired, she learned that her extension had been denied on the ground that she had violated employment regulations. If there had been any doubt, it was now clear: she had been ill-advised and ill-served by her handlers, who had failed to apply for an available waiver for employment laws. Though her friend Ernest Dodge did his utmost for months to plead her case, he was only able to secure an extension until early December.
Advice from friends streamed in: she should go to Cuba, Canada, France, California--anywhere but Poland--and reapply for a visa. Panic was not in her nature, but anxious and fearful, she once again turned to the Guardian for advice. Heller quotes her cable in full:

EXTENSION SOJOURN AMERICAN REFUSED. FRIENDS TRYING TO CHANGE GOVERNMENT'S DECISION. OTHERWISE RETURNING TO POLAND. PLEASE CABLE IF SHOULD ACT OTHERWISE.

His response was decisive:

APPROVE RETURN TO POLAND. DEEP LOVING APPRECIATION. SHOGHI.[169]

Still she waited, hoping that her fate would turn for the better. For a time, an invitation seemed to be forthcoming from Canada, but "the Canadians aren't courageous enough. . . . they 'see difficulties.'" This time, when she requested Shoghi Effendi's permission to meet him in Haifa, she was seeking refuge, not transcendence. He cabled his reply:

REGRET DANGEROUS SITUATION IN PALESTINE NECESSITATES POSTPONEMENT OF PILGRIMAGE.

She wrote, with the humility of a medieval pilgrim, that she knew it was because "such privilege is not often received and that certainly one must deserve it, and second--because of the war in Palestine." Indeed, Haifa was dangerous. Strategically important because of an oil pipeline, Haifa had been the target of attacks by displaced fellahin, by the Irgun, and by the Royal Navy trying to stem the tide of gunrunner and terrorists. Surely Shoghi Effendi knew that to ensure Lidia Zamenhof's safety, he would have to shelter her in his compound, and this he was not prepared to do.
She told her anguished friends that she intended to return to Poland: after all, Shoghi Effendi had advised it, and it was God's will that she rejoin her family in a time of trouble.

From the following section:

Protest was not an option for Lidia Zamenhof when she returned to Warsaw in the winter of 1938. She was reconciled to her fate, and when her faith needed shoring up, she wrote long letters to her Bahai friends: "If I left America," she wrote, "perhaps it was because God preferred that I work in another land." She was writing bleak allegories: Christmas trees with candles that burn for a moment and go dark; a country called "Nightland," "where the sun had not risen for so long that it had nearly been forgotten."[176] After she wrote to Shoghi Effendi that she planned to stay in Poland a few weeks, then go to France, his secretary replied:

Although your efforts to obtain a permit [in the United States] . . . did not prove successful, you should nevertheless be thankful for the opportunity you have had of undertaking such a long and fruitful journey. He hopes that experiences you have gathered during all these months . . . will now help you to work more effectively to spread the Cause in the various European countries you visit, and particularly in your native country Poland, where the Faith is still practically unknown.[127]

In a postscript, the Guardian himself wrote that he looked forward to meeting her "face to face in the Holy Land" at a time "not far distant." In the meantime, she was to bring Bahai to the Poles, lecturing, paying calls, and translating sacred Bahai texts into Polish. After eighteen months of effort, she could count all the Bahais in Poland on one hand.

The chapter goes on to detail the circumstances of her capture and death, and the last paragraph is as follows:

A few months after the war ended, the Bahai National Spiritual Assembly of the United States and Canada began to plan a memorial service for Lidia Zamenhof. They consulted Shogh Effendi: shouldn't she be designated among the martyrs of the Bahai faith? On January 28th, 1946, the eve of what would have been Lidia's forty-second birthday, Shoghi Effendi cabled his American followers:

HEARITLY APPROVE NATIONWIDE OBSERVANCE FOR DAUNTLESS LYDIA ZAMENHOF. HER NOTABLE SERVICES, TENACITY, MODESTY, UNWAVERING DEVOLUTION FULLY MERIT HIGH TRIBUTE BY AMERICAN BELIEVERS. DO NOT ADVISE, HOWEVER, THAT YOU DESIGNATE HER A MARTYR.[183]

She had intended to give her life for the Bahai faith, but died as an Esperantist, a Zamenhof, and a Jew.

January 29. On this date in 2001, the Universal House of Justice sent an email providing an overview of the various components of the Continental Board of Counsellors and their functioning.

January 29. On this date in 2001, the Universal House of Justice sent an email providing an overview of the various components of the Continental Board of Counsellors and their functioning.

In 1951, Shoghi Effendi, as Guardian, appointed members to the International Bahá’í Council, naming Mason Remey as the Council's President and describing it as an embryonic international House of Justice.

When Shoghi Effendi died in 1957 without having appointed a successor Guardian, as confirmed by a "Unanimous Proclamation of the 27 Hands of the Cause of God", the Hands of the Cause of God elected from among their own nine individuals who would serve as Custodians to help lead the transition of the International Bahá’í Council, into the Universal House of Justice.
In 1961 the International Bahá’í Council was changed to an elected body, with members of all National Spiritual Assemblies voting.

In 1963, the first Universal House of Justice was elected, and its members are elected every five years by members of each Bahá'í National Spiritual Assembly in the world. In practice, the Bahá’í electoral system most closely resembles council democracy as it still exists in Cuba, wherein individuals elect Local Spiritual Assemblies, who then elect National Spiritual Assemblies, who then elect the Universal House of Justice. With no politicking or partisanship allowed, there is little turnover in leadership and Universal House of Justice members almost invariably serve until retirement or death. New members are currently generally elected from the appointed institutions of the Bahá’í administration, particularly the International Teaching Centre. In fact, all of the current members of the Universal House of Justice previously served as members of the International Teaching Centre. In council democracies, these career bureaucrats were known as the nomenklatura.

With the eventual passing of the individual Hands of the Cause of God appointed by Shoghi Effendi and without a Guardian to appoint additional Hands, the Universal House of Justice saw the need for developing an institution for the purpose of performing the Hands' function of protection and propagation of the Faith.

In 1968 the Continental Board of Counselors was formed. The Counselors appoint Auxiliaries collectively referred to as Auxiliary Boards in smaller regional areas, who in turn appoint their own Assistants to work in localities. Auxiliary Board Members for Protection are charged with watching over the security of the Bahá’í Faith, and Auxiliary Board Members for Propagation are responsible for working with the grassroots on the global Plans established by the Universal House of Justice. Originally, members of the Auxiliary Boards were appointed by and served under the Hands of the Cause of God who directed their efforts worldwide. The first members of the Auxiliary Boards were appointed in 1954, and they were divided into five distinct geographical regions

In 1973 the administrative branch called the Institution of the Counselors was formed. Also in 1973, the International Teaching Centre was first formed by the Universal House of Justice, and originally consisted of the 17 Hands of the Cause still living at that time, plus three Counsellor members. The number of Counsellor members was raised to four in 1979, to seven in 1983, and finally to the current nine in 1988. The Counsellor members of the International Teaching Centre are appointed by the Universal House of Justice to five-year terms that begin shortly after the International Convention and election of the Universal House of Justice.

January 29. On this date in 1984, Edith May Miller Danielsen died. She had been named a Knight of Bahá'u'lláh for her pioneering work to the Cook Islands. "Knight of Bahá'u'lláh" was a title conferred to Bahá'ís who introduced the Bahá'í Faith to new territories during the Ten Year Crusade.

January 29. On this date in 1984, Edith May Miller Danielsen died. She had been named a Knight of Bahá'u'lláh for her pioneering work to the Cook Islands. "Knight of Bahá'u'lláh" was a title conferred to Bahá'ís who introduced the Bahá'í Faith to new territories during the Ten Year Crusade. 

What has always struck me about the designation of Knights of Bahá'u'lláh is the arbitrariness with which the "virgin territories" were defined. For example, the Cook Islands and Tonga Island, both part of the Realm of New Zealand have distinct sets of Knights, while Niue and the Chatham Islands, also part of the Realm of New Zealand, are Knightless.

Several islands off the coast of Alaska have distinct Knights, like Baranof Island , Kodiak Island, and the Aleutian Islands. Yet other Alaskan islands, like the Pribilof Islands are Knightless.

The Brazilian state of Amapá has its own Knights (for Portuguese Guiana), while the other Brazilian states are Knightless.

Crete and Rhodes have Knights distinct from the Knights of mainland Greece, yet other Greek islands, like Santorini and Samos, are Knightless.

Key West has its own Knight, yet the other Florida Keys are Knightless.

Tiny islands, like Great Manan, have their own Knights. St. Thomas Island has its own Knight, yet the remaining Leeward Islands have one set of Knights, representing numerous politically and geographically independent islands. Similarly, the Windward Islands have one set of Knights, representing numerous politically and geographically independent islands.

January 28. On this date in 1977, the Universal House of Justice addressed a letter to an individual believer wherein they note that "Bahá'u'lláh did state that the primary purpose of marriage was the procreation of children," "A decision to have no children at all would vitiate the primary purpose of marriage," and that "Sterilization...is not permissible in Bahá'í law except in rare instances where it is necessary for a medical reason."

January 28. On this date in 1977, the Universal House of Justice addressed a letter to an individual believer wherein they note that "Bahá'u'lláh did state that the primary purpose of marriage was the procreation of children," "A decision to have no children at all would vitiate the primary purpose of marriage," and that "Sterilization...is not permissible in Bahá'í law except in rare instances where it is necessary for a medical reason."

1163. Husband and Wife to Decide How Many Children to Have
"There is nothing in the Sacred Writings specifically on the subjects of birth control, abortion or sterilization, but Bahá'u'lláh did state that the primary purpose of marriage was the procreation of children, and it is to this primary purpose that the beloved Guardian alludes in many of the letters which are quoted in the compilation. This does not imply that a couple are obliged to have as many children as they can; the Guardian's secretary clearly stated on his behalf, in answer to an enquiry, that it was for the husband and wife to decide how many children they would have. A decision to have no children at all would vitiate the primary purpose of marriage unless, of course, there were some medical reason why such a decision would be required.
"You and your husband, therefore, should have no feeling that you are obliged to add to your already large family. This is a matter entirely for you to decide, and there are many methods of preventing conception, including self-discipline and restraint, to which you can have recourse. Sterilization, however, would be a more far-reaching action than any of these, with implications and results beyond those necessary for the immediate purpose of limiting the size of your family, and is not permissible in Bahá'í law except in rare instances where it is necessary for a medical reason."
(From a letter written on behalf of the Universal House of Justice to an individual believer, January 28, 1977)

When reading this note in Lights of Guidance, I am drawn to the entries preceding and following this one.

The preceding note states "Birth control, however, when exercised in order to deliberately prevent the procreation of any children is against the spirit of the Law of Bahá'u'lláh, which defines the primary purpose of marriage to be the rearing of children and their spiritual training in the Cause"

1163. Husband and Wife to Decide How Many Children to Have
"There is nothing in the Sacred Writings specifically on the subjects of birth control, abortion or sterilization, but Bahá'u'lláh did state that the primary purpose of marriage was the procreation of children, and it is to this primary purpose that the beloved Guardian alludes in many of the letters which are quoted in the compilation. This does not imply that a couple are obliged to have as many children as they can; the Guardian's secretary clearly stated on his behalf, in answer to an enquiry, that it was for the husband and wife to decide how many children they would have. A decision to have no children at all would vitiate the primary purpose of marriage unless, of course, there were some medical reason why such a decision would be required.
"You and your husband, therefore, should have no feeling that you are obliged to add to your already large family. This is a matter entirely for you to decide, and there are many methods of preventing conception, including self-discipline and restraint, to which you can have recourse. Sterilization, however, would be a more far-reaching action than any of these, with implications and results beyond those necessary for the immediate purpose of limiting the size of your family, and is not permissible in Bahá'í law except in rare instances where it is necessary for a medical reason."
(From a letter written on behalf of the Universal House of Justice to an individual believer, January 28, 1977)

The following notes state

1164. Vasectomy to Avoid Having Unwanted Children Not Permitted if It Results in Permanent Sterility
"Directly to your question about having a vasectomy, in general it is not permissible to have a surgical operation for the purpose of avoiding having unwanted children if such an operation could result in permanent sterility. While circumstances might exist in which sterilization would be justified, this does not appear to be the case with you."
(From a letter of the Universal House of Justice to an individual believer, May 30, 1974)
1165. Tubal Ligation
"The Universal House of Justice has received your letter of April 29 asking about tubal ligation and has noted that you are familiar with general Bahá'í principles on the subject. However, it has directed us to say that under normal circumstances it is not permissible to have a surgical operation for the purpose of not having more children if such an operation could result in permanent sterility."
(From a letter written on behalf of the Universal House of Justice to an individual believer, May 28, 1978)

January 28. On this date in 1956, the Bahá’í composer, conductor and arranger Tom Price was born. As director The Voices of Bahá, he has directed concerts in more than forty countries. He was also the director of the choir and symphony orchestra for the second World Congress in New York in 1992.

January 28. On this date in 1956, the Bahá’í composer, conductor and arranger Tom Price was born. As director The Voices of Bahá, he has directed concerts in more than forty countries. He was also the director of the choir and symphony orchestra for the second World Congress in New York in 1992.

January 28. On this date in 1924, Isabella D. Brittingham died. An early American Bahá'í, she converted after attending a course of "Truth Seeker" classes taught by Ibrahim George Kheiralla in New York City in 1898. She was posthumously named a Disciple of ‘Abdu’l-Bahá‎ by Shoghi Effendi.

January 28. On this date in 1924, Isabella D. Brittingham died. An early American Bahá'í, she converted after attending a course of "Truth Seeker" classes taught by Ibrahim George Kheiralla in New York City in 1898. She was posthumously named a Disciple of ‘Abdu’l-Bahá‎ by Shoghi Effendi.

Isabella Matilda Davis Brittingham was born on February 21, 1852 in Pennsylvania. She was the daughter of Benjamin Davis, a farmer, lumberman, and teacher. He was in turn a grandson of a signer of the Declaration of Independence–John Morton–and was a staunch Presbyterian, serving as an elder of local Presbyterian churches for sixty years wherever he lived. Her mother was Elizabeth Nicholson Hamill, also of Pennsylvania Presbyterian descent. Brittingham was the youngest of seven children.

On 10 November 1886 she married James Francis Brittingham (1855-1940), a devoted Episcopalian from Princess Anne, Maryland. He was a railroad employee, which resulted in frequent moves for the couple. They resided in Pocomoke, MD, until 1895; greater New York City until 1901; Johnstown, N.Y., until 1904; Seabright and Orange, N. J. until 1909. They never had children.

In the summer of 1897 James’s sister, Charlotte E. Dixon, heard of the Bahá’í Faith in Chicago and accepted it. She immediately wrote James about it, but in an indirect fashion, because she did not want his strong Episcopal beliefs to prejudice him against the new Faith. Isabella was much more receptive and when Ibrahim Kheiralla, who first brought the Bahá’í Faith to the United States, went to New York to teach his Bahá’í lessons there, starting in February 1898, both Brittinghams were members of his first class. They soon became active Bahá’ís and began to teach the Faith to the other members of Grace Episcopal Church in Union, New Jersey. The result was the conversion of several families and the establishment of the Bahá’í community of northern Hudson County, New Jersey. In late 1899 the “North Hudson” Bahá’ís, as they called themselves, organized themselves into a community; Edward Getsinger, who visited the community after his pilgrimage to Akka, appointed a Board of Counsel of five men, including James Brittingham. Even though Isabella was not a member of the Board, she was made its corresponding secretary. When the Brittinghams moved to Johnstown, New York, west of Albany, in late 1900 they started building a Bahá’í community there as well. In November 1900 Mírzá Asadu’lláh and Haji Hassan-i-Khurásání visited the Brittinghams there and deepened their knowledge of the Bahá’í Faith.

In September 1901 Isabella Brittingham went on pilgrimage, visiting ‘Abdu’l-Bahá for several days. The knowledge of the Faith she gained helped her complete a book, The Revelation of Bahá’u’lláh in a Sequence of Four Lessons, published by the Bahá’í Publishing Society of Chicago in 1902 and subsequently issued in at least nine editions through 1920. The lessons were Brittingham’s own expansion of the last four lessons Kheiralla taught, but with some important additions. Brittingham was a theological liberal; she praised new religious movements that Kheiralla condemned, indicated belief in the theory of evolution (which Kheiralla rejected), and accepted higher biblical criticism (which Kheiralla never understood). Much of the book is a compilation of biblical prophecies that Bahá’u’lláh and ‘Abdu’l-Bahá claimed to fill; it also offered the American Bahá’ís one of the first accurate summaries of the life of Bahá’u’lláh available in English.

In addition to her book, Brittingham became an early traveling teacher for the Bahá’í Faith, making her perhaps the most prominent American Bahá’í woman in the 1900-12 period, and a prominent and highly respected American Bahá’í teacher right up to her death in 1924. Many of her talks were preserved in typed form; they reveal a consistent focus on the spiritual growth of the individual, and a desire to combat misunderstanding of the Bahá’í teachings, such as psychic interpretations of spirituality. She was also in frequent communication with ‘Abdu’l-Bahá; the Bahá’í National Archives in Wilmette, Ill., contains about fifty-five tablets addressed to her.

In 1905 Brittingham attended the first Nineteen-day Feast held in North America, sponsored by the New York City Bahá’í Board of Counsel. In early 1906 she traveled to every major Bahá’í community in the Midwest to promote the new institution of the Nineteen-day Feast; in early 1907 she traveled over eight thousand miles in four and a half months, visited twenty Bahá’í communities, and as she herself noted, “slept in over forty beds” in order to establish Feast on the Pacific coast and in the Mountain states.

In 1910 Brittingham began to correspond regularly with Bahá’í women in Iran, encouraging them to strive to become equal to Iranian men. Her indirect role in the development of the Iranian Bahá’í community has not previously been recognized. She played a major part in bringing into the Faith three of the four American Bahá’í women who settled in Tehran between 1909 and 1911: Dr. Susan Moody, who became a Bahá’í during Brittingham’s 1903 visit to Chicago; Brittingham’s sister’s daughter, Elizabeth Stewart; and Lillian Kappes, one of the former members of Grace Episcopal Church.

Throughout the ‘teens Brittingham traveled to teach the Faith, especially in the Pacific states and the Southwest. In Douglas, Arizona, she established an active Bahá’í community; there she brought back into the Bahá’í Faith Mrs. Nellie Stevison French, who had become disillusioned with it as a result of the moral conduct of Ibrahim Kheiralla. Mrs. French later became an important writer, editor, administrator, and teacher of the Faith. When Brittingham’s health began to decline she settled in Philadelphia, where the Revell family cared for her; in their home she died of a heart attack on January 28, 1924. Her husband remained an active Bahá’í in the New York City area until his death on July 24, 1940.

January 27. On this date in 2017, Fred Schechter died in Orange County, California. Named a Knight of Baha'u'llah for French Somaliland. he also travelled as a pioneer to several countries in Latin America and served thirteen years as a Continental Counsellor in the Americas and served on the International Teaching Centre from 1993 to 1998.

January 27. On this date in 2017, Fred Schechter died in Orange County, California. Named a Knight of Baha'u'llah for French Somaliland. he also travelled as a pioneer to several countries in Latin America and served thirteen years as a Continental Counsellor in the Americas and served on the International Teaching Centre from 1993 to 1998.

Born in 1927 to a Jewish family in Brooklyn, New York, Fred Schechter served in the Navy then attended Syracuse University. A comparative religion course provided his first serious look at the Bahá’í Faith, and he became a believer in spring 1949. He soon focused his studies on library science and administration after being advised such a degree could help him find work in many parts of the world. By the time he earned a master’s degree in 1952 he was serving on the Local Spiritual Assembly and a regional teaching committee, and exploring the possibility of international pioneering.

He first went to Kenya to help fulfill the Two Year Plan assigned to the British Bahá’í community. A few months later Shoghi Effendi asked the Bahá’ís to disperse to meet goals of the Ten Year Crusade of 1953–1963, so in October 1953 Fred arrived in French Somaliland. He was one of three honored by Shoghi Effendi as Knights of Bahá’u’lláh for their roles in opening that territory to the Faith. Lack of employment kept that stay brief, and his job search took him to Ethiopia before he landed in Cape Town, South Africa, in 1954. A year later Fred made a pilgrimage to the Holy Land, where he conversed with the Guardian.

Continuing to respond to the needs of the Bahá’í community’s development, in 1957 he accepted an invitation by William Sears, then an Auxiliary Board member and later a Hand of the Cause, to move to his family’s farm near Johannesburg. Based there, he helped to teach the Faith and to prepare for election of the Regional Spiritual Assembly of South and West Africa, established only a year earlier.
Soon the goals of the Crusade were met in Africa. But the needs were still acute in South America, so Fred, along with Bill Sears Jr., traveled to Uruguay. During a campaign to strengthen the Bahá’í community there, Fred met his life partner, fellow Bahá’í Julia Bulling, and they married in her home country of Chile in 1960. Bill Sears Jr. married Julia’s sister Mariel.

Months passed before Fred and Julia settled down; to meet Bahá’í community needs they traveled to the Dominican Republic and then to Ecuador, where their first son was born. It emerged that Uruguay was where they were needed most, so they returned to live there through 1965, welcoming a second son. Fred and Julia were members of Uruguay’s National Spiritual Assembly, with Fred serving as secretary.

Economic conditions caused them to move to the United States, and their daughter was born there. Living for many years in La Mesa, California, Fred continued to teach and support the Faith energetically, serving the region as a member of a teaching committee and later as an Auxiliary Board member. He was elected several times as a delegate to the Bahá’í National Convention. In 1980 he began 13 years’ service as a member of the Continental Board of Counselors for the Americas. He retired in 1990 from the administration of the San Diego Public Library System. In 1993 he was called to the Bahá’í World Center to serve as a Counselor member of the International Teaching Center, returning to California in 1998.

For years Fred offered courses at Bosch and Louhelen Bahá’í Schools, the Southern California summer school and other gatherings, speaking on Bahá’í history, the Guardian and the Hands of the Cause, the worldwide Plans, and other topics.

Fred’s wife, Julia Bulling Schechter, preceded him in death. His survivors include their three children, Charles, Jim and Amy; and eight grandchildren.

January 27. On this date in 1920, Jospeh Hannen died. An early American Bahá'í who was named a Disciple of ‘Abdu’l-Bahá by Shoghi Effendi, he was an integral member of the Washington Bahá'í community, served on Bahá’í Temple Unity, and took notes of many of ‘Abdu’l-Bahá's talks which were later published in Promulgation of Universal Peace.

January 27. On this date in 1920, Jospeh Hannen died. An early American Bahá'í who was named a Disciple of ‘Abdu’l-Bahá by Shoghi Effendi, he was an integral member of the Washington Bahá'í community, served on Bahá’í Temple Unity, and took notes of many of ‘Abdu’l-Bahá's talks which were later published in Promulgation of Universal Peace.

Joseph Henry Hannen was an early American Bahá'í who was named a Disciple of ‘Abdu’l-Bahá by Shoghi Effendi. He was an integral member of the Washington Bahá'í community and was notable for his efforts to teach the Faith to the African American community.

In June 1902 Joseph resigned from his position with the Seaboard Air Line Railroad and moved from Norfolk, Virginia, to Washington, D.C. where he aimed to work in the mercantile business. He and his wife, Pauline, became Bahá'ís in Washington in 1902 and were deepened on the Covenant by Mírzá Abu'l-Fadl shortly after they accepted the Faith.

The Hannens introduced Louis Gregory to the Bahá'í Faith in Washington, D.C. in 1908. They went on Pilgrimage to the Holy Land and met ‘Abdu’l-Bahá in 1909. Joseph was elected to the Bahá’í Temple Unity for the first time in 1910 and served for one year, he was re-elected to the body in 1915 and served for two years. When ‘Abdu’l-Bahá visited the United States in 1912 Joseph took notes of many of his talks, which were later published in Promulgation of Universal Peace.

He was struck by a car while crossing the street in January 1920, and was taken to hospital, but allowed to be taken home where he died five days after the accident. He was buried with a Bahá'í service in Prospect Hill Cemetery. At his request he had both black and white pall-bearers at the funeral.

‘Abdu’l-Bahá sent a Tablet to Pauline following Joseph Hannen's death which included the following passage about him...

Thou knowest the magnitude of my sorrow as I engage in this following supplication. The favored servant of the Kingdom, Mr. Hannen, that pure and spotless soul, was the first self-sacrificing person in the path of the Merciful One. At night he was restless and during the day he was untiring. Not a moment did he rest and all his lifetime was consecrated to the service of the Kingdom. In the assemblage of Thy friends he was an active member and in the gathering of Thy favored ones an enkindled torch. In the horizon of guidance he twinkled like a radiant star and in the Abha Paradise he appeared a magnificent palm. He was an illumined soul, merciful, kingly, lordly.

One of the talks that Joseph Henry Hannen took notes on was the November 8, 1912, talk 'Abdu'l-Bahá gave at the Washington Hebrew Congregation where he stated...

"Bahá'u'lláh was the glory of reality. This is not simply an assertion; it will be proved."
"Were it not for Jesus Christ, would the Bible, the Torah have reached this land of America? Would the name of Moses be spread throughout the world? Refer to history."

Throughout the length and breadth of Persia there was not a single volume of the Old Testament until the religion of Jesus Christ caused it to appear everywhere so that today the Holy Bible is a household book in that country."

Talk given 8 November 1912
Talk at Eighth Street Temple, Synagogue
Washington, D. C.
Notes by Joseph H. Hannen
God is one, the effulgence of God is one, and humanity constitutes the servants of that one God. God is kind to all. He creates and provides for all, and all are under His care and protection. The Sun of Truth, the Word of God, shines upon all mankind; the divine cloud pours down its precious rain; the gentle zephyrs of His mercy blow, and all humanity is submerged in the ocean of His eternal justice and loving-kindness. God has created mankind from the same progeny in order that they may associate in good fellowship, exercise love toward each other and live together in unity and brotherhood.
But we have acted contrary to the will and good pleasure of God. We have been the cause of enmity and disunion. We have separated from each other and risen against each other in opposition and strife. How many have been the wars between peoples and nations! What bloodshed! Numberless are the cities and homes which have been laid waste. All of this has been contrary to the good pleasure of God, for He hath willed love for humanity. He is clement and merciful to all His creatures. He hath ordained amity and fellowship amongst men.
Most regrettable of all is the state of difference and divergence we have created between each other in the name of religion, imagining that a paramount duty in our religious belief is that of alienation and estrangement, that we should shun each other and consider each other contaminated with error and infidelity. In reality, the foundations of the divine religions are one and the same. The differences which have arisen between us are due to blind imitations of dogmatic beliefs and adherence to ancestral forms of worship. Abraham was the founder of reality. Moses, Christ, Muhammad were the manifestations of reality. Bahá'u'lláh was the glory of reality. This is not simply an assertion; it will be proved.
Let me ask your closest attention in considering this subject. The divine religions embody two kinds of ordinances. First, there are those which constitute essential, or spiritual, teachings of the Word of God. These are faith in God, the acquirement of the virtues which characterize perfect manhood, praiseworthy moralities, the acquisition of the bestowals and bounties emanating from the divine effulgences--in brief, the ordinances which concern the realm of morals and ethics. This is the fundamental aspect of the religion of God, and this is of the highest importance because knowledge of God is the fundamental requirement of man. Man must comprehend the oneness of Divinity. He must come to know and acknowledge the precepts of God and realize for a certainty that the ethical development of humanity is dependent upon religion. He must get rid of all defects and seek the attainment of heavenly virtues in order that he may prove to be the image and likeness of God. It is recorded in the Holy Bible that God said, "Let us make man in our image, after our likeness." It is self-evident that the image and likeness mentioned do not apply to the form and semblance of a human being because the reality of Divinity is not limited to any form or figure. Nay, rather, the attributes and characteristics of God are intended. Even as God is pronounced to be just, man must likewise be just. As God is loving and kind to all men, man must likewise manifest loving-kindness to all humanity. As God is loyal and truthful, man must show forth the same attributes in the human world. Even as God exercises mercy toward all, man must prove himself to be the manifestation of mercy. In a word, the image and likeness of God constitute the virtues of God, and man is intended to become the recipient of the effulgences of divine attributes. This is the essential foundation of all the divine religions, the reality itself, common to all. Abraham promulgated this; Moses proclaimed it. Christ and all the Prophets upheld this standard and aspect of divine religion.
Second, there are laws and ordinances which are temporary and nonessential. These concern human transactions and relations. They are accidental and subject to change according to the exigencies of time and place. These ordinances are neither permanent nor fundamental. For instance, during the time of Noah it was expedient that seafood be considered as lawful; therefore, God commanded Noah to partake of all marine animal life. During the time of Moses this was not in accordance with the exigencies of Israel's existence; therefore, a second command was revealed partly abrogating the law concerning marine foods. During the time of Abraham--upon Him be peace!--camel's milk was considered a lawful and acceptable food; likewise, the flesh of the camel; but during Jacob's time, because of a certain vow He made, this became unlawful. These are nonessential, temporary laws. In the Holy Bible there are certain commandments which according to those bygone times constituted the very spirit of the age, the very light of that period. For example, according to the law of the Torah if a man committed theft of a certain amount, they cut off his hand. Is it practicable and reasonable in this present day to cut off a man's hand for the theft of a dollar? In the Torah there are ten ordinances concerning murder. Could these be made effective today? Unquestionably no; times have changed. According to the explicit text of the Bible if a man should change or break the law of the Sabbath or if he should touch fire on the Sabbath, he must be killed. Today such a law is abrogated. The Torah declares that if a man should speak a disrespectful word to his father, he should suffer the penalty of death. Is this possible of enforcement now? No; human conditions have undergone changes. Likewise, during the time of Christ certain minor ordinances conformable to that period were enforced.
It has been shown conclusively, therefore, that the foundation of the religion of God remains permanent and unchanging. It is that fixed foundation which ensures the progress and stability of the body politic and the illumination of humanity. It has ever been the cause of love and justice amongst men. It works for the true fellowship and unification of all mankind, for it never changes and is not subject to supersedure. The accidental, or nonessential, laws which regulate the transactions of the social body and everyday affairs of life are changeable and subject to abrogation.
Let me ask: What is the purpose of Prophethood? Why has God sent the Prophets? It is self-evident that the Prophets are the Educators of men and the Teachers of the human race. They come to bestow universal education upon humanity, to give humanity training, to uplift the human race from the abyss of despair and desolation and to enable man to attain the apogee of advancement and glory. The people are in darkness; the Prophets bring them into the realm of light. They are in a state of utter imperfection; the Prophets imbue them with perfections. The purpose of the prophetic mission is none other than the education and guidance of the people. Therefore, we must regard and be on the lookout for the man who is thus qualified--that is to say, any soul who proves to be the Educator of mankind and the Teacher of the human race is undoubtedly the Prophet of His age.
For example, let us review the events connected with the history of Moses--upon Him be peace! He dwelt in Midian at a time when the children of Israel were in captivity and bondage in the land of Egypt, subjected to every tyranny and severe oppression. They were illiterate and ignorant, undergoing cruel ordeals and experiences. They were in such a state of helplessness and impotence that it was proverbial to state that one Egyptian could overcome ten Israelites. At such a time as this and under such forbidding conditions Moses appeared and shone forth with a heavenly radiance. He saved Israel from the bondage of Pharaoh and released them from captivity. He led them out of the land of Egypt and into the Holy Land. They had been scattered and broken; He unified and disciplined them, conferred upon them the blessing of wisdom and knowledge. They had been slaves; He made them princes. They were ignorant; He made them learned. They were imperfect; He enabled them to attain perfection. In a word, He led them out of their condition of hopelessness and brought them to efficiency in the plane of confidence and valor. They became renowned throughout the ancient world until finally in the zenith and splendor of their new civilization the glory of the sovereignty of Solomon was attained. Through the guidance and training of Moses these slaves and captives became the dominating people amongst the nations. Not only in physical and military superiority were they renowned, but in all the degrees of arts, letters and refinement their fame was widespread. Even the celebrated philosophers of Greece journeyed to Jerusalem in order to study with the Israelitish sages, and many were the lessons of philosophy and wisdom they received. Among these philosophers was the famous Socrates. He visited the Holy Land and studied with the prophets of Israel, acquiring principles of their philosophical teaching and a knowledge of their advanced arts and sciences. After his return to Greece he founded the system known as the unity of God. The Greek people rose against him, and at last he was poisoned in the presence of the king. Hippocrates and many other Greek philosophers sat at the feet of the learned Israelitish doctors and absorbed their expositions of wisdom and inner truth.
Inasmuch as Moses through the influence of His great mission was instrumental in releasing the Israelites from a low state of debasement and humiliation, establishing them in a station of prestige and glorification, disciplining and educating them, it is necessary for us to reach a fair and just judgment in regard to such a marvelous Teacher. For in this great accomplishment He stood single and alone. Could He have made such a change and brought about such a condition among these people without the sanction and assistance of a heavenly power? Could He have transformed a people from humiliation to glory without a holy and divine support?
None other than a divine power could have done this. Therein lies the proof of Prophethood because the mission of a Prophet is education of the human race such as this Personage accomplished, proving Him to be a mighty Prophet among the Prophets and His Book the very Book of God. This is a rational, direct and perfect proof. In brief, Moses--upon Whom be peace!--founded the law of God, purified the morals of the people of Israel and gave them an impetus toward nobler and higher attainments. But after the departure of Moses, following the decline of the glory of Solomon's era and during the reign of Jeroboam there came a great change in this nation. The high ethical standards and spiritual perfections ceased to exist. Conditions and morals became corrupt, religion was debased, and the perfect principles of the Mosaic law were obscured in superstition and polytheism. War and strife arose among the tribes, and their unity was destroyed. The followers of Jeroboam declared themselves rightful and valid in kingly succession, and the supporters of Rehoboam made the same claim. Finally, the tribes were torn asunder by hostility and hatred, the glory of Israel was eclipsed, and so complete was the degradation that a golden calf was set up as an object of worship in the city of Tyre. Thereupon God sent Elijah, the prophet, who redeemed the people, renewed the law of God and established an era of new life for Israel. History shows a still later change and transformation when this oneness and solidarity were followed by another dispersion of the tribes. Nebuchadnezzar, King of Babylon, invaded the Holy Land and carried away captive seventy thousand Israelites to Chaldea, where the greatest reverses, trials and suffering afflicted these unfortunate people. Then the prophets of God again reformed and reestablished the law of God, and the people in their humiliation again followed it. This resulted in their liberation, and under the edict of Cyrus, King of Persia, there was a return to the Holy City. Jerusalem and the Temple of Solomon were rebuilt, and the glory of Israel was restored. This lasted but a short time; the morality of the people declined, and conditions reached an extreme degree until the Roman general Titus took Jerusalem and razed it to its foundations. Pillage and conquest completed the desolation; Palestine became a waste and wilderness, and the Jews fled from the Holy Land of their ancestors. The cause of this disintegration and dispersion was the departure of Israel from the foundation of the law of God revealed by Moses--namely, the acquisition of divine virtues, morality, love, the development of arts and sciences and the spirit of the oneness of humanity.
I now wish you to examine certain facts and statements which are worthy of consideration. My purpose and intention is to remove from the hearts of men the religious enmity and hatred which have fettered them and to bring all religions into agreement and unity. Inasmuch as this hatred and enmity, this bigotry and intolerance are outcomes of misunderstandings, the reality of religious unity will appear when these misunderstandings are dispelled. For the foundation of the divine religions is one foundation. This is the oneness of revelation or teaching. But, alas, we have turned away from that foundation, holding tenaciously to various dogmatic forms and blind imitation of ancestral beliefs. This is the real cause of enmity, hatred and bloodshed in the world--the reason of alienation and estrangement among mankind. Therefore, I wish you to be very just and fair in your judgment of the following statements.
During the time that the people of Israel were being tossed and afflicted by the conditions I have named, Jesus Christ appeared among them. Jesus of Nazareth was a Jew. He was single and unaided, alone and unique. He had no assistant. The Jews at once pronounced Him to be an enemy of Moses. They declared that He was the destroyer of the Mosaic laws and ordinances. Let us examine the facts as they are, investigate the truth and reality in order to arrive at a true opinion and conclusion. For a completely fair opinion upon this question we must lay aside all we have and investigate independently. This Personage, Jesus Christ, declared Moses to have been the Prophet of God and pronounced all the prophets of Israel as sent from God. He proclaimed the Torah the very Book of God, summoned all to conform to its precepts and follow its teachings. It is an historical fact that during a period of fifteen hundred years the kings of Israel were unable to promulgate broadcast the religion of Judaism. In fact, during that period the name and history of Moses were confined to the boundaries of Palestine and the Torah was a book well known only in that country. But through Christ, through the blessing of the New Testament of Jesus Christ, the Old Testament, the Torah, was translated into six hundred different tongues and spread throughout the world. It was through Christianity that the Torah reached Persia. Before that time there was no knowledge in that country of such a book, but Christ caused its spread and acceptance. Through Him the name of Moses was elevated and revered. He was instrumental in publishing the name and greatness of the Israelitish prophets, and He proved to the world that the Israelites constituted the people of God. Which of the kings of Israel could have accomplished this? Were it not for Jesus Christ, would the Bible, the Torah have reached this land of America? Would the name of Moses be spread throughout the world? Refer to history. Everyone knows that when Christianity was spread, there was a simultaneous spread of the knowledge of Judaism and the Torah. Throughout the length and breadth of Persia there was not a single volume of the Old Testament until the religion of Jesus Christ caused it to appear everywhere so that today the Holy Bible is a household book in that country. It is evident, then, that Christ was a friend of Moses, that He loved and believed in Moses; otherwise, He would not have commemorated His name and Prophethood. This is self-evident. Therefore, Christians and Jews should have the greatest love for each other because the Founders of these two great religions have been in perfect agreement in Book and teaching. Their followers should be likewise.
We have already stated the valid proofs of Prophethood. We find the very evidences of the validity of Moses were witnessed and duplicated in Christ. Christ was also a unique and single Personage born of the lineage of Israel. By the power of His Word He was able to unite people of the Roman, Greek, Chaldean, Egyptian and Assyrian nations. Whereas they had been cruel, bloodthirsty and hostile, killing, pillaging and taking each other captive, He cemented them together in a perfect bond of unity and love. He caused them to agree and become reconciled. Such mighty effects were the results of the manifestation of one single Soul. This proves conclusively that Christ was assisted by God. Today all Christians admit and believe that Moses was a Prophet of God. They declare that His Book was the Book of God, that the prophets of Israel were true and valid and that the people of Israel constituted the people of God. What harm has come from this? What harm could come from a statement by the Jews that Jesus was also a Manifestation of the Word of God? Have the Christians suffered for their belief in Moses? Have they experienced any loss of religious enthusiasm or witnessed any defeat in their religious belief by declaring that Moses was a Prophet of God, that the Torah was a Book of God and that all the prophets of Israel were prophets of God? It is evident that no loss comes from this. And now it is time for the Jews to declare that Christ was the Word of God, and then this enmity between two great religions will pass away. For two thousand years this enmity and religious prejudice have continued. Blood has been shed, ordeals have been suffered. These few words will remedy the difficulty and unite two great religions. What harm could follow this: that just as the Christians glorify and praise the name of Moses, likewise the Jews should commemorate the name of Christ, declare Him to be the Word of God and consider Him as one of the chosen Messengers of God?
A few words concerning the Qur'án and the Muslims: When Muhammad appeared, He spoke of Moses as the great Man of God. In the Qur'án He refers to the sayings of Moses in seven different places, proclaims Him a Prophet and the possessor of a Book, the Founder of the law and the Spirit of God. He said, "Whosoever believes in Him is acceptable in the estimation of God, and whosoever shuns Him or any of the prophets is rejected of God." Even in conclusion He calls upon His own relatives, saying, "Why have ye shunned and not believed in Moses? Why have ye not acknowledged the Torah? Why have ye not believed in the Jewish prophets?" In a certain surih of the Qur'án He mentions the names of twenty-eight of the prophets of Israel, praising each and all of them. To this great extent He has ratified and commended the prophets and religion of Israel. The purport is this: that Muhammad praised and glorified Moses and confirmed Judaism. He declared that whosoever denies Moses is contaminated and even if he repents, his repentance will not be accepted. He pronounced His own relatives infidels and impure because they had denied the prophets. He said, "Because you have not believed in Christ, because you have not believed in Moses, because you have not believed in the Gospels, you are infidels and contaminated." In this way Muhammad has praised the Torah, Moses, Christ and the prophets of the past. He appeared amongst the Arabs, who were a people nomadic and illiterate, barbarous in nature and bloodthirsty. He guided and trained them until they attained a high degree of development. Through His education and discipline they rose from the lowest levels of ignorance to the heights of knowledge, becoming masters of erudition and philosophy. We see, therefore that the proofs applicable to one Prophet are equally applicable to another.
In conclusion, since the Prophets themselves, the Founders, have loved, praised and testified of each other, why should we disagree and be alienated? God is one. He is the Shepherd of all. We are His sheep and, therefore, should live together in love and unity. We should manifest the spirit of justness and goodwill toward each other. Shall we do this, or shall we censure and pronounce anathema, praising ourselves and condemning all others? What possible good can come from such attitude and action? On the contrary, nothing but enmity and hatred, injustice and inhumanity can possibly result. Has not this been the greatest cause of bloodshed, woe and tribulation in the past?
Praise be to God! You are living in a land of freedom. You are blessed with men of learning, men who are well versed in the comparative study of religions. You realize the need of unity and know the great harm which comes from prejudice and superstition. I ask you, is not fellowship and brotherhood preferable to enmity and hatred in society and community? The answer is self-evident. Love and fellowship are absolutely needful to win the good pleasure of God, which is the goal of all human attainment. We must be united. We must love each other. We must ever praise each other. We must bestow commendation upon all people, thus removing the discord and hatred which have caused alienation amongst men. Otherwise, the conditions of the past will continue, praising ourselves and condemning others; religious wars will have no end, and religious prejudice, the prime cause of this havoc and tribulation, will increase. This must be abandoned, and the way to do it is to investigate the reality which underlies all the religions. This underlying reality is the love of humanity. For God is one and humanity is one, and the only creed of the Prophets is love and unity.  

January 27. On this date in 2004, three medical experts wrote The Guardian newspaper a letter stating that it is highly improbable that the primary cause of Dr. Kelly's death was hemorrhage from transection of a single ulnar artery, as stated by Brian Hutton in his report.

January 27. On this date in 2004, three medical experts wrote The Guardian newspaper a letter stating that it is highly improbable that the primary cause of Dr. Kelly's death was hemorrhage from transection of a single ulnar artery, as stated by Brian Hutton in his report.

Our doubts about Dr Kelly's suicide
As specialist medical professionals, we do not consider the evidence given at the Hutton inquiry has demonstrated that Dr David Kelly committed suicide.
Dr Nicholas Hunt, the forensic pathologist at the Hutton inquiry, concluded that Dr Kelly bled to death from a self-inflicted wound to his left wrist. We view this as highly improbable. Arteries in the wrist are of matchstick thickness and severing them does not lead to life-threatening blood loss. Dr Hunt stated that the only artery that had been cut - the ulnar artery - had been completely transected. Complete transection causes the artery to quickly retract and close down, and this promotes clotting of the blood.
The ambulance team reported that the quantity of blood at the scene was minimal and surprisingly small. It is extremely difficult to lose significant amounts of blood at a pressure below 50-60 systolic in a subject who is compensating by vasoconstricting. To have died from haemorrhage, Dr Kelly would have had to lose about five pints of blood - it is unlikely that he would have lost more than a pint.
Alexander Allan, the forensic toxicologist at the inquiry, considered the amount ingested of Co-Proxamol insufficient to have caused death. Allan could not show that Dr Kelly had ingested the 29 tablets said to be missing from the packets found. Only a fifth of one tablet was found in his stomach. Although levels of Co-Proxamol in the blood were higher than therapeutic levels, Allan conceded that the blood level of each of the drug's two components was less than a third of what would normally be found in a fatal overdose.
We dispute that Dr Kelly could have died from haemorrhage or from Co-Proxamol ingestion or from both. The coroner, Nicholas Gardiner, has spoken recently of resuming the inquest into his death. If it re-opens, as in our opinion it should, a clear need exists to scrutinise more closely Dr Hunt's conclusions as to the cause of death.
David Halpin
Specialist in trauma and orthopaedic surgery C Stephen Frost
Specialist in diagnostic radiology Searle Sennett
Specialist in anaesthesiology rowenathursby@onetel.net.uk

Follow-up letter on February 11, 2004...

Medical evidence does not support suicide by Kelly
Since three of us wrote our letter to the Guardian on January 27, questioning whether Dr Kelly)'s death was suicide, we have received professional support for our view from vascular surgeon Martin Birnstingl, pathologist Dr Peter Fletcher, and consultant in public health Dr Andrew Rouse. We all agree that it is highly improbable that the primary cause of Dr Kelly's death was haemorrhage from transection of a single ulnar artery, as stated by Brian Hutton in his report.
On February 10, Dr Rouse wrote to the BMJ explaining that he and his colleague, Yaser Adi, had spent 100 hours preparing a report, Hutton, Kelly and the Missing Epidemiology. They concluded that "the identified evidence does not support the view that wrist-slash deaths are common (or indeed possible)". While Professor Chris Milroy, in a letter to the BMJ, responded, "unlikely does not make it impossible", Dr Rouse replied: "Before most of us will be prepared to accept wristslashing ... as a satisfactory and credible explanation for a death, we will also require evidence that such aetiologies are likely; not merely 'possible'. "
Our criticism of the Hutton report is that its verdict of "suicide" is an inappropriate finding. To bleed to death from a transected artery goes against classical medical teaching, which is that a transected artery retracts, narrows, clots and stops bleeding within minutes. Even if a person continues to bleed, the body compensates for the loss of blood through vasoconstriction (closing down of non-essential arteries). This allows a partially exsanguinated individual to live for many hours, even days.
Professor Milroy expands on the finding of Dr Nicholas Hunt, the forensic pathologist at the Hutton inquiry - that haemorrhage was the main cause of death (possibly finding it inadequate) - and falls back on the toxicology: "The toxicology showed a significant overdose of co-proxamol. The standard text, Baselt, records deaths with concentrations at 1 mg/l, the concentration found in Kelly." But Dr Allan, the toxicogist in the case, considered this nowhere near toxic. Each of the two components was a third of what is normally considered a fatal level. Professor Milroy then talks of "ischaemic heart disease". But Dr Hunt is explicit that Dr Kelly did not suffer a heart attack. Thus, one must assume that no changes attributable to myocardial ischaemia were actually found at autopsy.
We believe the verdict given is in contradiction to medical teaching; is at variance with documented cases of wrist-slash suicides; and does not align itself with the evidence presented at the inquiry. We call for the reopening of the inquest by the coroner, where a jury may be called and evidence taken on oath.
Andrew Rouse
Public health consultant
Searle Sennett
Specialist in anaesthesiology
David Halpin
Specialist in trauma
Stephen Frost
Specialist in radiology
Dr Peter Fletcher
Specialist in pathology
Martin Birnstingl
Specialist in vascular surgery

On September 25, 1999, David Kelly converted to the Bahá'í Faith at the Bosch Bahá'í School in California. David Kelly was a prime source for the false information of Iraq's purported possession of weapons of mass destruction in the lead-up to the invasion of Iraq in 2003.

On August 11, 2003, the Independent carried an article about David Kelly, noting "In October 2002, Dr Kelly gave a slide show and lecture about his experiences as a weapons inspector in Iraq to a small almost private gathering of the Baha'i faith, which aims to unite the teachings of all the prophets. Dr Kelly had converted to the religion three years earlier, while in New York on attachment to the UN. When he returned to England he became treasurer of the small but influential Baha'i branch in Abingdon near his home. Roger Kingdon, a member, recalls: 'He had no doubt that [the Iraqis] had biological and chemical weapons. It was clear that David Kelly was largely happy with the material in the dossier.'"

On July 17, 2003, David Kelly was found dead from an apparent suicide, two days after appearing before a parliamentary Foreign Affairs Select Committee. An authority on biological warfare employed by the British Ministry of Defence, and formerly a weapons inspector with the United Nations Special Commission in Iraq, David Kelly was a prime source for the false information of Iraq's purported possession of weapons of mass destruction in the lead-up to the invasion of Iraq in 2003.

From The Times article titled "Faith, peace and tolerance in Monterey", dated September 3, 2003.

September 3
Faith, peace and tolerance in Monterey
By Chris Ayres and James Bone
Four years ago David Kelly made a personal odyssey to the Californian resort of Monterey. He was there, not to visit its military installations or its tourist boutiques but to convert to the Baha'i faith
IT WOULD SEEM an unlikely place to find peace for the soul. Monterey, an affluent city on California's central coast, about an hour's flight north from Los Angeles, is known more for its proximity to military installations and its role as retirement city of choice for generals and one-time spies than for any sense of spirituality. But it was to this beautiful seaside resort, often shrouded in mist because of the hot air from the Californian deserts hitting the cold Pacific, that David Kelly came four years ago to make a declaration of faith to the Baha'i religion.
On September 25, 1999, he would have turned his back on the postcard landscape of sand dunes and gleaming ocean that marks California's Pacific Coast Highway, and taken the incongruously named Bonny Doon Road up through the towns of Loch Lomond and Bracken Brae, until he came to the first signpost to the Bosch Baha'i School, one of only four such establishments in the United States and an inspiration for the British scientist and biological weapons expert. He was possibly accompanied by his friend and spiritual mentor Mai Pederson, the American woman thought to be responsible for introducing him to the Baha'i faith.
Monterey, with its proximity to the Defence Language Institute and other military installations, was a natural destination for Dr Kelly; the Monterey Institute of International Studies, which has its own Centre for Nonproliferation Studies, the largest non-governmental organisation in the world devoted to curbing the spread of weapons of mass destruction, would have been an essential place for him to visit. The centre is thought to have one of the largest databases of information on Saddam Hussein's regime in the world. The city itself, an old fishing town turned into a tourist mecca, with chi-chi boutiques and restaurants that line the seafront — a kind of Covent Garden-on-sea — is similar to other California coastal towns such as Carmel and Santa Barbara that look out over the rolling surf of the Pacific. But it is thought that Dr Kelly visited Monterey not for the expertise offered by the city's scientists, but for the consolation of the soul that he would find in the Baha'i school high above the city, overlooking the California coastline.
After reaching the series of wooden cabins that make up the school's campus — passing, first, the four garden gnomes, dressed in 19th-century peasant outfits, that wave cheerfully to those curious or devoted enough to go further — he made his simple declaration of faith. According to Joanne McClure, a youthful 66-year-old who pays $65 (£41) a night for room and board at the school, to an untrained eye this would have seemed an almost casual affair, the kind of non-ritual ritual beloved of the Baha'is, who pride themselves on having no formal initiation ceremony, sacrament or clergy. "First we would make sure initiates know who Baha'ullah is — the founder of the faith — and that they really knew what they were doing," says McClure. "Then they would sign a card saying that there are certain laws they need to obey." These include abstaining from drink, drugs and gambling; supporting the institution of marriage; believing that God created the universe; and encouraging the end of racial, class, and religious prejudices. After Dr Kelly had signed the card, it would have been sent to the Baha'i national headquarters in Wilmette, Illinois, where the new believer would be put on the mailing list for the American magazine The Baha'is. From then on, Dr Kelly would have been encouraged to attend feasts held every 19 days, which involve prayer-chants, administrative discussions with local spiritual assemblies, and general socialising.
Dr Kelly would have been attracted to the peacefulness and tolerance of the Baha'is, who believe that all religions are essentially valid. As McClure says: "I could never understand why God was going to send all these people to Hell just because they didn't believe in the same things." As a scientist, perhaps seeking spiritual succour within an intellectual framework, he would also have been attracted to the faith's openness to modernity and its lack of fundamentalist dogma.
Throughout 1999 Dr Kelly travelled to New York for six or seven two-week trips to work with fellow experts at UN headquarters, and he visited at least twice more for the regular six-monthly meetings of the UN Special Commission's (UNSCOM's) college of commissioners. During this year, he often appeared at Baha'i meetings on the other side of the continent in Monterey, at the group's traditional 19th-day feasts. Pederson, who was studying at the Defence Language Institute, a heavily guarded military facility that taught American soldiers how to speak Japanese during the Second World War, was also at the feasts. The two had met and become friends when she served under the scientist on a UN mission to Iraq in 1998, the last inspection before the withdrawal of UN inspectors.
John VonBerg, whose wife was the secretary of the local Baha'is' spiritual assembly at the time, says: "He has been to my home several times. We had special events on holy days, representing various things. His principles were so close to those of the Baha'i faith."
The last time Dr Kelly visited, VonBerg remembers the Baha'i group going to gaze out over the bay.
Noreen Steinmetz, a friend of Dr Kelly and Pederson, recalls: "He would pass through here every once in a while and we would have the opportunity to sit down with him and go on hikes and chat. I met him through Mai Pederson." She adds that Dr Kelly always arrived at meetings by himself, and other Baha'is assumed that he was working at the nearby Monterey Institute, where several of his UN colleagues worked. But scientist friends at the centre say he never visited them there.
A glance around the Bosch Baha'i School's bookshop reveals some possible sources of tension for Dr Kelly. Several tomes focus on the divine importance of the UN, which was eventually ignored by the United States and Britain after it refused to support a military campaign to remove the Iraqi regime.
With that in mind, it is hard to see how Dr Kelly could ever have supported an Iraq war without UN approval.
Even more ominous, however, is a tract entitled Political Non-Involvement and Obedience to Government, compiled by Peter J. Khan. The book spells out the Baha'is' belief that they should not become involved in any form of politics, because politics can create divisions that could destroy the Baha'i community.
As part of this argument, Baha'is believe that they should support their government, whether just or unjust (there are, however, exceptions). On page 28, Khan poses a question that Dr Kelly himself could have asked: What should we do when controversies arise as a result of government policies?
The answer, provided by the Guardian of the Baha'i faith, the late Shoghi Effendi Rabbani, is this: "In such controversies they should assign no blame, take no side, further no design, and identify themselves with no system prejudicial to the best interests of that worldwide fellowship which it is their aim to guard and foster."
Khan's book makes it clear that any Baha'i who does not follow this advice is ultimately weakening the Baha'i religion. Given this official position from the Guardian, it is not hard to imagine Dr Kelly's horror when he was named as the alleged source of a story blaming Britain's decision to go to war on a press secretary who "sexed up" intelligence reports.
But would the Guardian have condoned suicide? "Let's just say," says Mrs VonBerg, "that it would not follow the teachings of the Baha'i faith."