August 3. On this date in 1950, those attending a German and Austrian Bahá'í Youth Summer School wrote Shoghi Effendi, who responded that "We know that only the remedy of the "Divine Physician" can solve the problems facing humanity and we work day and night to give the message of Bahá'u'lláh to the masses..."

August 3. On this date in 1950, those attending a German and Austrian Bahá'í Youth Summer School wrote Shoghi Effendi, who responded that "We know that only the remedy of the "Divine Physician" can solve the problems facing humanity and we work day and night to give the message of Bahá'u'lláh to the masses..."

2 October 1950

To those present at Youth Summer School, August 3, 1950, c/o National Bahá'í Youth Committee of the Bahá'ís of Germany and Austria Dear Bahá'í Friends:

The letter dated August 3, and signed by those attending the Youth Summer-School, was received by our beloved Guardian, as well as the photo of Burg Breuberg, and he was delighted to see so many youth had attended from Germany and different countries.

He urges you all to concentrate on teaching the Faith to the young people, who must be surely bewildered by the state of the present day world, and who are so in need of guidance and supranational goal towards which they can strive with heart and soul.

We know that only the remedy of the "Divine Physician" can solve the problems facing humanity and we work day and night to give the message of Bahá'u'lláh to the masses....

In the Guardian's own handwriting:

Dear and valued co-workers:

I was deeply touched by your welcome message, and I wish to express my deepfelt appreciation of the sentiments you have expressed. I greatly value your labours, and I feel confident that the Beloved, whose Cause you serve so devotedly, will guide and sustain you in your high endeavours. Persevere and rest assured that the work you are achieving will bear rich fruit in the days to come.

Your true and grateful brother,

Shoghi

August 3. On this date in 1918, Amoz Gibson was born. He served on the Universal House of Justice from its founding in 1963 until his death. Before that served on the National Spiritual Assembly of the Bahá’ís of the United States, an Auxiliary Board member for propogation, and a pioneer to the Navajo Indian Reservation.

August 3. On this date in 1918, Amoz Gibson was born. He served on the Universal House of Justice from its founding in 1963 until his death. Before that served on the National Spiritual Assembly of the Bahá’ís of the United States, an Auxiliary Board member for propogation, and a pioneer to the Navajo Indian Reservation.

Amoz Gibson was born in Washington, D.C., on August 3, 1918, and received a bachelors degree in education from Miner Teachers College (now the University of the District of Columbia) in 1940 and a master of arts in geography from Mexico City College (now University of the Americas) in 1951. He was inducted into the US Army in 1944 and served in Europe and the Pacific. He returned to Washington in 1946 and continued his work in the educational field as a teacher. In the mid-1950s he pioneered to the Navajo Indian Reservation, where he taught for four years. In 1959 he was appointed to the Auxiliary Board for protection, and in 1960 he was elected to the National Spiritual Assembly of the Bahá’ís of the United States. In 1963 he was elected to the first Universal House of Justice.

His career is typical for individuals in the Bahá’í hierarchy, whether in an elected office or in an appointed offce from which the higher elected officials invariably come from.

At all levels, including the LSAs, Bahá’í leaders are generally as authoritarian, if not more, than clergy from other religious faiths, which as Dale Husband points out, is one of the Four Ways to Create a Religion of Hypocrites:

    1. State that religion no longer needs clergy……and replace them with leaders that are as authoritarian as         the clergy ever was.

2. Claim that men and women should be equal……but then deny women membership in the all-powerful leadership council of the religion.

3. Condemn as heretics those who believe in your religion but dare to challenge the claims of your religion’s current leadership, while at the same time claiming to welcome as friends the followers of other religions.

4. Claim there is harmony between science and religion, but also claim that anything your leaders say is absolutely true, even if on topics science is expected to address.

Any one of these makes a religion not worth following, but what do you do if you find a religion that has all four such contradictions

August 3. On this date in 1960, two cables sent by the Custodians listed some of the prominent believers in Mason Remey's calling them "Remey's henchmen" and declaring them Covenant-breakers as well as "anyone associating (with) these people."

August 3. On this date in 1960, two cables sent by the Custodians listed some of the prominent believers in Mason Remey's calling them "Remey's henchmen" and declaring them Covenant-breakers as well as "anyone associating (with) these people."

First cable...

To All National Spiritual Assemblies, c/o BAHAI WILMETTE

AUGUST 3, 1960

BELOVED GUARDIAN'S GLORIOUS EPISTLE GOD PASSES BY CLEARLY STATES HOLY CAUSE CONSTANTLY SUBJECT CRISES GIVING RISE GREATER VICTORIES STOP HISTORY DEFECTION DISTINGUISHED BELIEVERS FOLLOWING ASCENSION FORERUNNER FAITH SUPREME MANIFESTATION CENTRE COVENANT NOW REPEATED AFTER ASCENSION PRECIOUS SHOGHI Effendi THROUGH MASON REMEY'S DEFECTION HIS PREPOSTEROUS UTTERLY UNFOUNDED CLAIMS STOP PROTECTION BELIEVERS FROM ACTIVITIES MISGUIDED MISCHIEF MAKERS GIVEN EVERY OPPORTUNITY REPENT NOW REQUIRES EXPULSION FAITH REMEY's HENCHMEN JOHN CARRE BERNARD Fillon, MONEER. DARAKHSHAN JOEL MARANGELLA JACQUES SOGHOMONIAN DONALD HARVEY JOHN BYERS IN FRANCE AND MARY WILKIN UNITED STATES STOP HENCEFORTH ANYONE ASSOCIATING THESE PEOPLE OR SUPPORTING REMEY CLAIM LIKEWISE CONSIDERED COVENANT BREAKER STOP CONFIDENT FAITHFUL DEVOTED BODY BELIEVERS MINDFUL INFINITE BOUNTIES PRAISES SHOWERED BELOVED GUARDIAN WILL DEMONSTRATE THROUGH UNITED ACTION IMPREGNABLE SOLIDARITY ARISE ACHIEVE GLORIOUS GOALS GOD-INSPIRED CRUSADE STOP CABLE MESSAGE ALL NATIONAL ASSEMBLIES.

HANDSFAITH

[CABLE]

Second cable...

AUGUST 3,1960

BELOVED GUARDIAN'S GLORIOUS EPISTLE GOD PASSES BY CLEARLY STATES HOLY CAUSE CONSTANTLY SUBJECT CRISES GIVING RISE GREATER VICTORIES STOP HISTORY DEFECTION DISTINGUISHED BELIEVERS FOLLOWING ASCENSION FORERUNNER FAITH SUPREME MANIFESTATION CENTRE COVENANT NOW REPEATED AFTER ASCENSION PRECIOUS SHOGHI Effendi THROUGH MASON REMEY'S DEFECTION HIS PREPOSTEROUS UTTERLY UNFOUNDED CLAIMS STOP PROTECTION BELIEVERS FROM ACTIVITIES MISGUIDED MISCHIEF MAKERS GIVEN EVERY OPPORTUNITY REPENT NOW REQUIRES EXPULSION FAITH REMEY'S HENCHMEN JOHN CARRE BERNARD FILLON, MONEER DARAKHSHAN JOEL MARANGELLA JACQUES SOGHOMONIAN DONALD HARVEY JOHN BYERS IN FRANCE AND MARY WILKIN UNITED STATES STOP HENCEFORTH ANYONE ASSOCIATING THESE PEOPLE OR SUPPORTING REMEY CLAIM LIKEWISE CONSIDERED COVENANT BREAKER STOP CONFIDENT FAITHFUL DEVOTED BODY BELIEVERS MINDFUL INFINITE BOUNTIES PRAISES SHOWERED BELOVED GUARDIAN WILL DEMONSTRATE THROUGH UNITED ACTION IMPREGNABLE SOLIDARITY ARISE ACHIEVE GLORIOUS GOALS GODINSPIRED CRUSADE STOP CABLE MESSAGE ALL NATIONAL ASSEMBLIES.

HANDSFAITH

August 3. On this date in 1999, the Universal House of Justice addressed a letter to Kalimat Press "on the subject of the manner in which Kalimat has promoted to Bahá'ís Juan Cole's book, Modernity and the Millennium." The letter addresses "the problem of attitude on your part that the National Assembly was asked to raise with you" and admonishes "The assumption of Bahá'í institutions is that the purpose motivating a group of believers to create a publishing house that enjoys privileged access to the Bahá'í community is in order to promote the advancement of the Bahá'í Cause. The House of Justice has always assumed — as is no doubt the case with Bahá'ís generally — that this was the desire that motivated you and your associates to create Kalimat Press. If some different conception of purpose underlies the Kalimat enterprise, then it is essential that you advise the United States National Spiritual Assembly of the facts of the situation, frankly, unequivocally, and without delay. The House of Justice calls on you to meditate profoundly on the questions raised in the foregoing, as these issues bear directly on the relationship that binds you to your Lord...The House of Justice expects that you have now understood clearly what is at stake and that you will resolve, unambiguously and at once, to abandon the course you have, alas, been pursuing."

August 3. On this date in 1999, the Universal House of Justice addressed a letter to Kalimat Press "on the subject of the manner in which Kalimat has promoted to Bahá'ís Juan Cole's book, Modernity and the Millennium." The letter addresses "the problem of attitude on your part that the National Assembly was asked to raise with you" and admonishes "The assumption of Bahá'í institutions is that the purpose motivating a group of believers to create a publishing house that enjoys privileged access to the Bahá'í community is in order to promote the advancement of the Bahá'í Cause. The House of Justice has always assumed — as is no doubt the case with Bahá'ís generally — that this was the desire that motivated you and your associates to create Kalimat Press. If some different conception of purpose underlies the Kalimat enterprise, then it is essential that you advise the United States National Spiritual Assembly of the facts of the situation, frankly, unequivocally, and without delay. The House of Justice calls on you to meditate profoundly on the questions raised in the foregoing, as these issues bear directly on the relationship that binds you to your Lord...The House of Justice expects that you have now understood clearly what is at stake and that you will resolve, unambiguously and at once, to abandon the course you have, alas, been pursuing."

Letter from the Universal House of Justice to Kalimat, 1999

Transmitted by email

Dear Bahá'í Friend,

The Universal House of Justice has reviewed the letter of 8 May 1999 to the National Spiritual Assembly of the Bahá'ís of the United States, signed by you on behalf of Kalimat Press and copied for the House of Justice, on the subject of the manner in which Kalimat has promoted to Bahá'ís Juan Cole's book, Modernity and the Millennium. We have been asked to write as follows.

A good deal of the work of Kalimat Press, which you have ably directed during the twenty or so years of the firm's existence, has constituted a significant contribution to the advancement of the Cause we all love and seek to serve. It is clear, too, that, beyond the administration of Kalimat's activities, this valued contribution owes a great deal to your own creativity and professional talents. These circumstances move the House of the Justice to share with you candidly the deep concern it feels regarding your relationship with the Bahá'í Faith.

As you are aware, such concern prompted earlier efforts, including those made by Counsellor ___ and ___, a member of the Auxiliary Board, in their interview with you and your wife, Dr. ___, in May of 1996, to draw to your attention the serious dangers of the course you have long been following. At that time, you expressed to Mr. ___ your deep regret over actions on your part that were seen by the House of Justice to be clearly in conflict with the beliefs you profess as a follower of Bahá'u'lláh, as well as your firm assurance that your actions would not again give cause for such intervention.

It is impossible to reconcile professions of this kind with the arguments made by you in the 8 May letter. The inappropriateness of the promotional statements and of the approach taken in the letter serves as an illustration of the attitude and behavior on your part that have long been a source of difficulty. It is these personal elements that the House of Justice has asked us to address.

Clearly, no one would dispute the right of Dr. Cole to write and publish whatever work a publisher is prepared to handle. Nor has anyone questioned the right of a Bahá'í who is interested in such a book to purchase it. To suggest that the House of Justice is saying otherwise would be to seriously misconstrue the nature of its concern. The book itself is incidental to the problem of attitude on your part that the National Assembly was asked to raise with you. As a participant in various Internet discussion groups over the past five years, and particularly in the last year or two, you cannot but be aware from these exchanges that Dr. Cole has embarked on a deliberate assault against the Bahá'í Cause, in which he has not hesitated to attack its institutions, to misrepresent its fundamental teachings, and to abuse the trust of Bahá'ís who had been led to believe that they were engaged with him in a detached and scholarly search for the truth. These same Internet exchanges exposed you, like other participants, to a flood of calumny and invective against a great many of your fellow believers, on the part of Dr. Cole, that is scarcely credible in rational discourse.

Had such a book as Modernity and the Millennium been written by a disinterested non-Bahá'í scholar, its misconception of the nature of Bahá'u'lláh's Mission and its other shortcomings would have represented no more than understandable weaknesses of an honest attempt to explore a religious phenomenon as yet little understood in the West. Indeed, in this context, such an attempt to make the Bahá'í Faith comprehensible to the Western academic mind, however inadequate it might appear to knowledgeable Bahá'í scholars, would surely have earned its author a measure of genuine Bahá'í appreciation for the writing and research skills deployed in devising it.

As you — like other participants in certain Internet discussion groups — are well aware, however, the book's author is not a disinterested scholar. Rather, he is a deeply embittered individual who, as his book was in preparation, had just denounced in the most intemperate language an apparent twenty-year allegiance to Bahá'u'lláh, in the wake of a failed attempt on his part to impose his private ideological agenda on the Bahá'í community's study of Bahá'u'lláh's Message. Modernity and the Millennium represents an effort to provide the current stage of this long-running scheme with the underpinnings of scholarly rationalization.

What is this rationalization? Although distorted by its evasion of Bahá'í Texts that contradict its main assertions, and blurred by reliance on speculations peculiar to its author's purpose, the thesis appears to run somewhat as follows: Bahá'u'lláh's work and Writings represent essentially one of several efforts by Middle East thinkers to work out a "response" to the challenges posed by European modernity in the form of rationalism, revolution, nationalism, economic upheaval, feminism and other contemporary developments.

Although Oriental in origin, this particular "response", in contrast to various others, was unusually "progressive", "liberal", "idealistic", even "radical". Because it "grew up" in a congenial modernist era, its Author was able gradually to adjust and revise the ideas with which He had been "grappling", through benefiting (in a manner generally insinuated rather than explicitly stated) from successive interactions with other thinkers and movements. By 1862, apparently in order to deal with the problem of religious exclusivity in the Muslim world, and in response to some form of "private mystical experience", He "decided to make a prophetic claim of his own".

As mentioned above, if such a view had represented the interpretation of Bahá'u'lláh's Mission arrived at by a non-Bahá'í as the result of his objective study of the sources, no Bahá'í institution could have an objection. Its relevance to the concern of the House of Justice about your behavior arises rather from your long-standing and widely recognized involvement with a few present and former members of the Faith who seek to foist this caricature of the Cause on the Bahá'í community, and your perceived identification with their purpose.

The Covenant, the distinguishing feature of Bahá'u'lláh's Revelation, has been made the central target of this effort (a maneuver that Dr. Cole's book is at particular pains to shore up). Although forced to acknowledge the appointments of `Abdu'l-Bahá and the Guardian as Interpreters of Bahá'u'lláh's Message, every effort has been made to call such authoritative interpretation into question wherever it presents a problem for the notions being promoted. Similarly, although ostensibly acknowledging that the Universal House of Justice is Head of the Bahá'í Faith today, this opposition has tried by every means possible to undermine the broad authority conferred in Bahá'u'lláh's own words and emphasized in the Master's Will and Testament. (In Dr. Cole's book, this agenda makes its appearance in the conclusion: namely, that the Faith founded by Bahá'u'lláh has failed in its mission because, like "the Khomeinist state in Iran", it has been somehow captured by "fundamentalists", by which term Dr. Cole has repeatedly characterized the members of the Universal House of Justice.)

Why would a Bahá'í or a Bahá'í publisher who is genuinely devoted to advancing Bahá'í scholarship and to encouraging confirmation of believers in Bahá'u'lláh's Covenant seek to persuade his Bahá'í readers that a device intended as the mainspring of an attack on their Faith is "an indispensable book for any serious student of Bahá'í history"? How could an effort to represent to the Bahá'í community such a work as "a brilliant, scholarly analysis of the life and teachings of Bahá'u'lláh" serve the Cause of God? What moral benefit do you imagine a Bahá'í reader could conceivably derive from taking seriously the theories of an individual whose apparently ungovernable malice has made his activities the focal point of contention and disharmony among any believers unwise enough to be influenced by him?

Indeed, what relevance do Dr. Cole's academic credentials, so strongly emphasized in your letter of 8 May, have to the moral and spiritual issue raised in the letter from the National Spiritual Assembly? Clearly, no reader, Bahá'í or otherwise, would be interested in reading a supposedly scholarly study whose author lacked the relevant scholarly qualifications. Nor, presumably, would any publisher, Bahá'í or otherwise, promote a work from such an unqualified source. It is both meaningless and disingenuous to argue that these qualifications, however valid in themselves, assure that a publication meets the moral and spiritual standards that are made explicitly clear in the Writings of the Faith whose interests Kalimat's activities are ostensibly designed to serve.

The assumption of Bahá'í institutions is that the purpose motivating a group of believers to create a publishing house that enjoys privileged access to the Bahá'í community is in order to promote the advancement of the Bahá'í Cause. The House of Justice has always assumed — as is no doubt the case with Bahá'ís generally — that this was the desire that motivated you and your associates to create Kalimat Press. If some different conception of purpose underlies the Kalimat enterprise, then it is essential that you advise the United States National Spiritual Assembly of the facts of the situation, frankly, unequivocally, and without delay.

The House of Justice calls on you to meditate profoundly on the questions raised in the foregoing, as these issues bear directly on the relationship that binds you to your Lord. Does not the Master in His Will and Testament itself, specifically warn: "According to the direct and sacred command of God we are forbidden to utter slander, are commanded to show forth peace and amity, are exhorted to rectitude of conduct, straight-forwardness and harmony with all the kindreds and peoples of the world"? Does He not, in that same foundation document of the Cause, counsel all of us: "O ye beloved of the Lord! Strive with all your heart to shield the Cause of God from the onslaught of the insincere, for souls such as these cause the straight to become crooked and all benevolent efforts to produce contrary results"?

The impressive services that you have rendered the Faith, with ___'s loving support, represent for you a spiritual treasure. God forbid that so precious a capital should be squandered. While there is yet time, the House of Justice earnestly appeals to you to turn away from the course on which you have long been set, a course that has been marked by steady spiritual deterioration and that will lead to grievous loss in both this world and the next. As you will recall, because the matter was of direct concern to her, ___ asked urgently to be included in your discussion with ___ and ___. Because these issues continue to bear so immediately on the well-being of your family, you need to recognize your moral obligation to take her fully into your confidence also on the contents of this present letter.

In the past, you have expressed bewilderment that your actions should have required the intervention of senior Bahá'í institutions. The House of Justice expects that you have now understood clearly what is at stake and that you will resolve, unambiguously and at once, to abandon the course you have, alas, been pursuing.

The House of Justice will pray ardently at the Holy Threshold that you will be granted the courage and will to meet the spiritual challenge you face.

With loving Bahá'í greetings, 

Department of the Secretariat 

August 3. On this date in 1935, a letter read "Shoghi Effendi, as you know, has been invariably encouraging the believers, both in the East and in the West, to make an intensive study of [Esperanto], and to consider it as an important medium for the spread of the Cause in international circles." The letter continued "Neither Bahá'u'lláh, nor even `Abdu'l-Bahá, ever stated that Esperanto will be the international auxiliary language. The Master simply expressed the hope that it may, provided certain conditions were fulfilled, develop into such a medium."

August 3. On this date in 1935, a letter read "Shoghi Effendi, as you know, has been invariably encouraging the believers, both in the East and in the West, to make an intensive study of [Esperanto], and to consider it as an important medium for the spread of the Cause in international circles." The letter continued "Neither Bahá'u'lláh, nor even `Abdu'l-Bahá, ever stated that Esperanto will be the international auxiliary language. The Master simply expressed the hope that it may, provided certain conditions were fulfilled, develop into such a medium."

3 August 1935

He wishes me particularly to convey to you his most genuine appreciation of your services in connection with the publication of "La Nova Tago" which he hopes will, through your efforts and those of the Esperanto-speaking Bahá'ís both in Germany and abroad, develop gradually into a leading Esperanto review, and thus become an effective medium for the spread of Teachings in Esperantist circles throughout the world. It is in view of the far-reaching possibilities which this publication can have as a teaching organ, that he has urged the German N.S.A. to resume its publication when, a few months ago, they had almost decided to discontinue printing it.

With regard to your request for a special article from the Guardian which you wish to have published in the forthcoming issue of your magazine. He would suggest that you should translate his general letter addressed to the friends a few years ago, entitled "The Goal of a New World Order", as this, he feels, is a very suitable material for publication in that review, and is by far better than anything he can write at present.

As to your suggestion regarding a more widespread use of the Esperanto among the Bahá'ís as a medium of correspondence. Shoghi Effendi, as you know, has been invariably encouraging the believers, both in the East and in the West, to make an intensive study of that language, and to consider it as an important medium for the spread of the Cause in international circles. He has been specially urging the friends to have the Cause well represented in all Esperanto Congresses and associations, and by this means cultivate greater friendship and cooperation between them and the Esperantists.

But in this connection, he feels, he must make it clear that although the Cause views with much sympathy and appreciation the activities which the Esperantists are increasingly initiating for the spread of their language, yet it considers that the adoption of the Esperanto by the entire world is by no means an inevitable fact. Neither Bahá'u'lláh, nor even `Abdu'l-Bahá, ever stated that Esperanto will be the international auxiliary language. The Master simply expressed the hope that it may, provided certain conditions were fulfilled, develop into such a medium.

On April 25, 1912, 'Abdu'l-Bahá gave a talk to Esperantists in Washington, D.C., stating "We must endeavor with all our powers to establish this international auxiliary language throughout the world. It is my hope that it may be perfected through the bounties of God and that intelligent men may be selected from the various countries of the world to organize an international congress whose chief aim will be the promotion of this universal medium of speech."

Today the greatest need of the world of humanity is discontinuance of the existing misunderstandings among nations. This can be accomplished through the unity of language. Unless the unity of languages is realized, the Most Great Peace and the oneness of the human world cannot be effectively organized and established because the function of language is to portray the mysteries and secrets of human hearts. The heart is like a box, and language is the key. Only by using the key can we open the box and observe the gems it contains. Therefore, the question of an auxiliary international tongue has the utmost importance. Through this means international education and training become possible; the evidence and history of the past can be acquired. The spread of the known facts of the human world depends upon language. The explanation of divine teachings can only be through this medium. As long as diversity of tongues and lack of comprehension of other languages continue, these glorious aims cannot be realized. Therefore, the very first service to the world of man is to establish this auxiliary international means of communication. It will become the cause of the tranquillity of the human commonwealth. Through it sciences and arts will be spread among the nations, and it will prove to be the means of the progress and development of all races. We must endeavor with all our powers to establish this international auxiliary language throughout the world. It is my hope that it may be perfected through the bounties of God and that intelligent men may be selected from the various countries of the world to organize an international congress whose chief aim will be the promotion of this universal medium of speech.

One year later, on February 12, 1913, 'Abdu'l-Bahá' addressed the Paris Esperanto Society, as reported in the "Star of the West" magazine..,

Praise be to God, that Dr Zamenhof has created the Esperanto language. It has all the potential qualities of universal adoption. All of us must be grateful and thankful to him for his noble effort, for in this matter he has served his fellowmen well. He has constructed a language which will bestow divine benefits on all peoples. With untiring efforts and self-sacrifice on the part of its devotees it gives promise of universal acceptation. Therefore everyone of us must study this language and make every effort to spread it so that each day it may receive a wider recognition, be accepted by all nations and governments of the world and become a part of the curriculum in all the public schools. I hope that the business of the future conferences and congresses will be carried on in Esperanto. In the future two languages will be taught in the schools, one the native tongue, the other the international auxiliary language. Consider today how difficult is human communication. One may study 50 languages and yet travel through a country and still be at a loss. I, myself, know several of the Oriental languages, but know no Western tongue. Had this universal language pervaded the globe, I should have studied it and you would have been directly informed of my thoughts and I of yours and a special friendship would have been established between us.

Please send some teachers to Persia, if you can, so that they may teach Esperanto to the young people. I have written asking some of them to come here to study it.

I hope that it will be promulgated very rapidly - then the world of humanity will find eternal peace; all the nations will associate with one another like mothers and sisters, fathers and brothers, and each individual member of the body politic will be fully informed of the thoughts of all

This talk was also covered in J.E. Esselmont's book Bahá'u'lláh and the New Era quotes 'Abdu’l-Bahá in the chapter entitled Universal Language:

At an Esperanto banquet given in Paris in February 1913, 'Abdu’l-Bahá said:—

Today one of the chief causes of the differences in Europe is the diversity of languages. We say this man is a German, the other is an Italian, then we meet an Englishman and then again a Frenchman. Although they belong to the same race, yet language is the greatest barrier between them. Were a universal auxiliary language in operation they would all be considered as one.

His Holiness Bahá’u’lláh wrote about this international language more than forty years ago. He says that as long as an international language is not adopted, complete union between the various sections of the world will be unrealized, for we observe that misunderstandings keep people from mutual association, and these misunderstandings will not be dispelled except through an international auxiliary language.

Generally speaking, the whole people of the Orient are not fully informed of events in the West, neither can the Westerners put themselves in sympathetic touch with the Easterners; their thoughts are enclosed in a casket—the international language will be the master key to open it. Were we in possession of a universal language, the Western books could easily be translated into that language, and the Eastern peoples be informed of their contents. In the same way the books of the East could be translated into that language for the benefit of the people in the West. The greatest means of progress towards the union of East and West will be a common language. It will make the whole world one home and become the strongest impulse for human advancement. It will upraise the standard of the oneness of humanity. It will make the earth one universal commonwealth. It will be the cause of love between the children of men. It will cause good fellowship between the various races.

Now, praise be to God that Dr. Zamenhof has invented the Esperanto language. It has all the potential qualities of becoming the international means of communication. All of us must be grateful and thankful to him for this noble effort; for in this way he has served his fellowmen well. With untiring effort and self-sacrifice on the part of its devotees Esperanto will become universal. Therefore every one of us must study this language and spread it as far as possible so that day by day it may receive a broader recognition, be accepted by all nations and governments of the world, and become a part of the curriculum in all the public schools. I hope that Esperanto will be adopted as the language of all the future international conferences and congresses, so that all people need acquire only two languages—one their own tongue and the other the international language. Then perfect union will be established between all the people of the world. Consider how difficult it is today to communicate with various nations. If one studies fifty languages one may yet travel through a country and not know the language. Therefore I hope that you will make the utmost effort, so that this language of Esperanto may be widely spread.

In the past, Bahá'ís were more active in learning and encouraging the learning of Esperanto, and the links between Esperanto and the Bahá'í Faith are numerous. Ehsan Yarshater, the ex-Bahá'í founder and editor of Encyclopedia Iranica, notes how as a child in Iran he learned and taught Esperanto and that when his mother was visiting Haifa he wrote her a letter in Persian as well as Esperanto. L.L. Zamenhof's daughter, Lidia Zamenhof was a convert to the Bahá'í Faith. At the request of 'Abdu’l-Baha, Agnes Baldwin Alexander became an early advocate of Esperanto and used it to spread the Bahá’í teachings at meetings and conferences in Japan.

Due to the failure of Esperanto to gain significant traction, however, 'Abdu’l-Bahá's statements have been backtracked, such that Shoghi Effendi said

Regarding the subject of Esperanto; it should be made clear to the believers that while the teaching of that language has been repeatedly encouraged by 'Abdu’l-Bahá, there is no reference either from Him or from Bahá’u’lláh that can make us believe that it will necessarily develop into the international auxiliary language of the future. Bahá’u’lláh has specified in His Writings that such a language will either have to be chosen from one of the existing languages, or an entirely new one should be created to serve as a medium of exchange between the nations and peoples of the world. Pending this final choice, the Bahá’ís are advised to study Esperanto only in consideration of the fact that the learning of this language can considerably facilitate intercommunication between individuals, groups and Assemblies throughout the Bahá’í world in the present stage of the evolution of the Faith.

On August 3, 1935, a letter read "Shoghi Effendi, as you know, has been invariably encouraging the believers, both in the East and in the West, to make an intensive study of [Esperanto], and to consider it as an important medium for the spread of the Cause in international circles." The letter continued "Neither Bahá'u'lláh, nor even `Abdu'l-Bahá, ever stated that Esperanto will be the international auxiliary language. The Master simply expressed the hope that it may, provided certain conditions were fulfilled, develop into such a medium."

3 August 1935

He wishes me particularly to convey to you his most genuine appreciation of your services in connection with the publication of "La Nova Tago" which he hopes will, through your efforts and those of the Esperanto-speaking Bahá'ís both in Germany and abroad, develop gradually into a leading Esperanto review, and thus become an effective medium for the spread of Teachings in Esperantist circles throughout the world. It is in view of the far-reaching possibilities which this publication can have as a teaching organ, that he has urged the German N.S.A. to resume its publication when, a few months ago, they had almost decided to discontinue printing it.

With regard to your request for a special article from the Guardian which you wish to have published in the forthcoming issue of your magazine. He would suggest that you should translate his general letter addressed to the friends a few years ago, entitled "The Goal of a New World Order", as this, he feels, is a very suitable material for publication in that review, and is by far better than anything he can write at present.

As to your suggestion regarding a more widespread use of the Esperanto among the Bahá'ís as a medium of correspondence. Shoghi Effendi, as you know, has been invariably encouraging the believers, both in the East and in the West, to make an intensive study of that language, and to consider it as an important medium for the spread of the Cause in international circles. He has been specially urging the friends to have the Cause well represented in all Esperanto Congresses and associations, and by this means cultivate greater friendship and cooperation between them and the Esperantists.

But in this connection, he feels, he must make it clear that although the Cause views with much sympathy and appreciation the activities which the Esperantists are increasingly initiating for the spread of their language, yet it considers that the adoption of the Esperanto by the entire world is by no means an inevitable fact. Neither Bahá'u'lláh, nor even `Abdu'l-Bahá, ever stated that Esperanto will be the international auxiliary language. The Master simply expressed the hope that it may, provided certain conditions were fulfilled, develop into such a medium.

On January 29, 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.

Keith Ransom-Kehler, who died of small pox in Isfahan on October 23, 1933, is considered the first American Bahá’í martyr.

May Maxwell, who died of a heart attack while teaching the Bahá’í Faith in Argentina in 1940, was designated a martyr by her son-in-law Shoghi Effendi.

But Lidia Zamenhoff, who died in a Nazi concentration camp while teaching the Bahá’í Faith in Poland, was explicitly stated not to be a martyr.

Shoghi Effendi cabled the following about May Maxwell on March 3, 1940...

ʻAbdu'l-Bahá's beloved handmaid, distinguished disciple May Maxwell (is) gathered (into the) glory (of the) Abhá Kingdom. Her earthly life, so rich, eventful, incomparably blessed, (is) worthily ended. To sacred tie her signal services had forged, (the) priceless honor (of a) martyr's death (is) now added. (A) double crown deservedly won. (The) Seven-Year Plan, particularly (the) South American campaign, derive fresh impetus (from the) example (of) her glorious sacrifice. Southern outpost (of) Faith greatly enriched through association (with) her historic resting-place destined remain (a) poignant reminder (of the) resistless march (of the) triumphant army (of) Baháʼu'lláh. Advise believers (of) both Americas (to) hold befitting memorial gathering.

Shoghi Effendi cabled the following about Lidia Zamenhof on January 28, 1946...

Heartily approve nationwide observance for dauntless Lydia Zamenhof. Her notable services, tenacity, modesty, unwavering devotion fully merit high tribute by American believers. Do not advise, however, that you designate her a martyr.

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.