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"The earth is but one country, and mankind its citizens."
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"The earth is but one country, and mankind its citizens."
34 stories on this theme.
In *The Advent of Divine Justice* (1939), Shoghi Effendi laid before the American Bahá'ís the work that would prove central to their century: the task of overcoming racial prejudice. White believers were called to abandon their inherited sense of superiority; minority members were to be unhesitatingly given priority — not for sentiment, but for the health of the Faith.
As part of the American South, Washington, D.C. was also a city in which racial segregation was a fact of life, and it was on the issue of racial equality that ‘Abdu’l-Bahá was most uncompromising during his visit to America. On one…
At that time, Washington was the most racially and socially mixed Bahá’í community in America, but it had deep racial unity problems. The upper classes, including people like Mr. and Mrs. Parsons, still upheld the long-standing social…
What is real unity? When we observe the human world we find various collective expressions of unity therein. For instance, man is distinguished from the animal by his degree or kingdom. This comprehensive distinction includes all the…
‘Abdu’l-Bahá spent His early years in an environment of privilege, wealth, and love. ** ‘Abdu’l-Bahá…
Bahá'í Chronicles records the establishment of the South African Bahá'í community in the early 1950s — when Shoghi Effendi's Ten Year Crusade brought pioneers to the apartheid-era cities, and the first declarations were made by a handful of Black, white, and Indian South Africans who had found in the Faith the answer to the racial question their country had not yet faced.
Gregory was instrumental in arranging for two major speaking engagements for ‘Abdu’l-Bahá in Washington DC to an audience of more than a thousand in Rankin Chapel at Howard University, and that evening to a large gathering of the Bethel…
Saskatoon, circa 2020 For some time now the believers across the country [Canada] have heard the name “Saskatoon” appearing with increasing frequency.
In *A Heavenly Vista* Louis G. Gregory describes the afternoon in April 1911 when, having travelled from Egypt, he was rowed across the bay to 'Akká for the first time — and the small wooden landing-stair at the foot of the prison walls that received the first African American Bahá'í pilgrim.
On April 10, 1911, in Alexandria, Egypt, Louis G. Gregory — the African American lawyer from Washington who would later be named a Hand of the Cause — entered 'Abdu'l-Bahá's reception room for the first time. His pilgrimage notes preserve the kiss on the head, the question about his health, and the silence into which a long journey suddenly settled.
Juliet Thompson wrote: “Gently yet unmistakably, ‘Abdu’l-Bahá had assaulted the customs of a city that had been scandalized only a decade earlier by President Roosevelt’s dinner invitation to Booker T. Washington. Moreover as a friend who…
In a faraway land where the law kept people apart, a small group of new friends decided to meet together for prayer — even when meeting together was against the rules.
Born to a family freed from slavery, Louis Gregory grew up to find the Bahá'í Faith — and 'Abdu'l-Bahá once gave him the seat of honor when others wanted to keep him apart.
A fine luncheon was being set, and one good man had not been invited — until 'Abdu'l-Bahá sent for him and gave him the very best seat at the table, right beside Himself.
A boy stood at the edge of a crowd, sure that no one would notice him — until 'Abdu'l-Bahá lifted His hand and called him something beautiful, loud enough for everyone to hear.
A poor boy from the roughest part of New York came to meet 'Abdu'l-Bahá, sure that no one would notice him. He was wrong — 'Abdu'l-Bahá noticed him most of all.
On April 23, 1912, after speaking at Howard University in the morning, 'Abdu'l-Bahá was the principal guest at a diplomatic luncheon at the home of Persian chargé d'affaires Ali-Kuli Khan. One hour before the hour, the Master sent for Louis Gregory — the African-American Bahá'í who had not been invited — and seated him in the place of honor.
Days before His passing, the believers of Springfield cabled 'Abdu'l-Bahá for His blessing on a second convention for unity between the races. His reply — "Approved; God confirms" — is believed to be His last word sanctioning a public service of the American Bahá'ís. The grief-stricken friends carried it out in His memory, and the Star of the West preserved it.
The first African-American Rhodes Scholar and a Harvard-trained philosopher, Alain Locke became the guiding intellect of the Harlem Renaissance. He was also a Bahá'í who put the whole of his learning to the service of human oneness — teaching that the deepest work of the mind is to discover the "common denominators" on which a united world can stand.
From His sickbed in Haifa, near the very end of His life, 'Abdu'l-Bahá gave Agnes Parsons a single charge: to arrange in Washington a convention for unity between the white and the coloured people. In May 1921, in a city still bound by segregation, some fifteen hundred Americans of both races gathered together for the first such convention ever held — and into it the Master sent a message declaring that no more important gathering had been held since the beginning of time.
Louis Gregory, an African-American attorney born to emancipated parents, and Louisa Mathew, an Englishwoman, met on pilgrimage to 'Abdu'l-Bahá. At a time when interracial marriage was outlawed in most of the United States, the Master quietly encouraged their union — and on 27 September 1912 they became the first interracial Bahá'í couple, a living sign of the human family made one.
In a Paris drawing-room in the autumn of 1911, 'Abdu'l-Bahá answered the world's fear of difference with the image of a garden. A garden of one single flower, He said, would be dull; it is the many colours that make it beautiful. So it is with the human family — and the diversity that men turn into hatred was meant to be the very source of beauty.
In April 1912, in the segregated capital of the United States, 'Abdu'l-Bahá stood before a great mixed audience of Black and white at Howard University and proclaimed, plainly and without flinching, the oneness of humanity — that there are no whites and blacks before God, that all colours are one, and that the world of humanity is a single garden whose many colours are its beauty.
At 'Abdu'l-Bahá's own request, a Washington hostess with no experience in such matters set out to gather Black and white Americans together to proclaim their oneness. In May 1921 over a thousand souls of both races filled a hall for the first Convention for Amity between the Races — and there the Master's message, carried fresh from Haifa, declared that no more important gathering had been held since the beginning of time.
In an age when a Black man in America was offered little honour, Robert Turner — a butler in a wealthy household — became the first of his race in the West to embrace the Faith of Bahá'u'lláh, and 'Abdu'l-Bahá rose to greet him, telling him that God had given him a black skin but a heart white as snow.
On March 25, 1911, at the behest of ‘Abdu’l-Bahá, Louis Gregory sailed from New York through Europe to Egypt and Palestine to go on pilgrimage. In Palestine, Gregory met with ‘Abdu’l-Bahá and Shoghi Effendi and visited the Shrine of…
Pauline and Joseph Hannen were the prime movers of racial integration in Washington in the early years of the Faith there. Initially, Pauline feared black people, but her study of Bahá’u’lláh's writings forced her to change her attitude.…
In *Portals to Freedom* Howard Colby Ives recalls a moment in New York in 1912 when 'Abdu'l-Bahá publicly greeted a Black boy in a crowd with the loud, unmistakable proclamation that he was *a black rose* — a phrase that, in the racially stratified America of the day, was a small revolution.
When the ragged boys of the Bowery came to meet 'Abdu'l-Bahá, one of them — a Black boy of about thirteen — hung back at the edge of the room. What the Master did next no one present ever forgot. A retelling from Howard Colby Ives's Portals to Freedom.
On the afternoon of April 22, 1912, 'Abdu'l-Bahá addressed the students and faculty of Howard University in Washington, D.C. — the historically Black institution at the heart of African American higher education. His subject was the station of the human being: created in the image of God, possessed of a divine spark beyond every material limitation.
On April 30, 1912, 'Abdu'l-Bahá addressed the Fourth Annual Conference of the National Association for the Advancement of Colored People at Handel Hall in Chicago. He told the gathering that the colour of skin is accidental in nature; the spirit and intelligence of man is essential, and there alone are the divine virtues to be measured.
On October 7, 1912, at the Japanese Independent Church in Oakland, California, 'Abdu'l-Bahá addressed the Japanese Young Men's Christian Association on the destructiveness of prejudice — drawing on what He had personally witnessed during His exile in Rumelia.
In June 1911 the Star of the West reported, in its News of the Cause in London column, the visit of Louis G. Gregory — the African American lawyer who had recently completed his pilgrimage to 'Akká. The English friends recorded their impression in a single phrase: *a great soul, aflame with God's Word.*
In 1918 the Star of the West printed Louis Gregory's report on his Southern teaching tour — a journey through the segregated cities of Atlanta, Birmingham, Memphis, and Nashville at a time when Black and white believers in the South were quietly meeting together in defiance of the laws of those states.