Cultic Studies Review, Vol. 3, Nos. 2 &3, 2004, Page 144
Spataro asserts that Remey‘s spiritual pedigree before the Oxford Movement led back
through both parents to the Pilgrims and the Huguenots, giving him ―the unadulterated,
reformed tradition coming directly from both John Calvin and the Puritans.‖ This appears to
be groundwork for the author's later assertion that Remey should have been recognized as
the Guardian of the Faith.
Spataro discusses the history of Presbyterian Millenarianism as espoused by Edward Irving
in the 1830s, though he does not document a direct connection between Bahá'í Faith and
Irving. Spataro does connect Irving to Sun Myung Moon in an apparently positive reference.
He does not directly give the reader insight into the relevance of this to the Bahá'í Faith or
Remey‘s memory but he seems to imply that Moon is on the right track, as Remey was
when he found the Bahá'í Faith.
Despite the book's many deficiencies, it sheds a bit of light on the complaints of some
Bahá'ís. Bacquet (2001), for example, says:
The Bahá'í Faith clearly lacks many of the features that are usually associated
with dangerous cults. It does, however, include some doctrines and practices
that put it closer on the ―cult-like‖ end of that continuum than even most
conservative religious groups, and that are starkly at variance with its
tolerant public image. It does not, for example, have a living, charismatic
leader, but it is governed by an elected body that is believed to be endowed
with divine guidance and that cannot be challenged. While outright
exploitation is rare, Bahá'ís are encouraged to make considerable voluntary
personal sacrifices for the good of their faith. Unlike cults that insulate their
members from outside influences, Bahá'ís do not consider the rest of the
world evil, and in fact are encouraged to mix among people of various faiths.
However, the existing governmental systems of the world, including Western
democracy are considered inferior to the system of Bahá'í governance and
doomed to eventually go by the wayside. Bahá'í institutions also express
fears over external threats, especially those that might endanger the
religion‘s reputation. This is often given as a reason for the careful screening
of publicly-available information. More marked, however, and perhaps the
most ―cult-like‖ aspect of Bahá'í belief and practice is the fear of internal
enemies that threaten to disrupt the religion‘s unity and undermine its self-
definition as the agent of mankind‘s salvation.
Charles Mason Remey and the Bahá'í Faith seems intended primarily to encourage the
followers of Remey‘s ―orthodox‖ group. It is not likely to have changed the minds of any of
the ―Haifa‖ Bahá'í, the largest of the Bahá'í organizations. It is not a clear presentation or
defense of Ali, or Bahá'u'lláh as the return of Christ on earth. Nor is it a clear articulation of
debates within Bahá'í, as is the Bacquet article cited above. It is an interesting window into
one side of a controversy in a very large new religious movement that has been severely
persecuted in the Moslem world and little known in the West.
Reference
Bacquet, Karen. (2001). Enemies within: Conflict and control in the Bahá'í community.
Cultic Studies Journal, 18, 140-171.
Ron Burks, Ph. D.
Spataro asserts that Remey‘s spiritual pedigree before the Oxford Movement led back
through both parents to the Pilgrims and the Huguenots, giving him ―the unadulterated,
reformed tradition coming directly from both John Calvin and the Puritans.‖ This appears to
be groundwork for the author's later assertion that Remey should have been recognized as
the Guardian of the Faith.
Spataro discusses the history of Presbyterian Millenarianism as espoused by Edward Irving
in the 1830s, though he does not document a direct connection between Bahá'í Faith and
Irving. Spataro does connect Irving to Sun Myung Moon in an apparently positive reference.
He does not directly give the reader insight into the relevance of this to the Bahá'í Faith or
Remey‘s memory but he seems to imply that Moon is on the right track, as Remey was
when he found the Bahá'í Faith.
Despite the book's many deficiencies, it sheds a bit of light on the complaints of some
Bahá'ís. Bacquet (2001), for example, says:
The Bahá'í Faith clearly lacks many of the features that are usually associated
with dangerous cults. It does, however, include some doctrines and practices
that put it closer on the ―cult-like‖ end of that continuum than even most
conservative religious groups, and that are starkly at variance with its
tolerant public image. It does not, for example, have a living, charismatic
leader, but it is governed by an elected body that is believed to be endowed
with divine guidance and that cannot be challenged. While outright
exploitation is rare, Bahá'ís are encouraged to make considerable voluntary
personal sacrifices for the good of their faith. Unlike cults that insulate their
members from outside influences, Bahá'ís do not consider the rest of the
world evil, and in fact are encouraged to mix among people of various faiths.
However, the existing governmental systems of the world, including Western
democracy are considered inferior to the system of Bahá'í governance and
doomed to eventually go by the wayside. Bahá'í institutions also express
fears over external threats, especially those that might endanger the
religion‘s reputation. This is often given as a reason for the careful screening
of publicly-available information. More marked, however, and perhaps the
most ―cult-like‖ aspect of Bahá'í belief and practice is the fear of internal
enemies that threaten to disrupt the religion‘s unity and undermine its self-
definition as the agent of mankind‘s salvation.
Charles Mason Remey and the Bahá'í Faith seems intended primarily to encourage the
followers of Remey‘s ―orthodox‖ group. It is not likely to have changed the minds of any of
the ―Haifa‖ Bahá'í, the largest of the Bahá'í organizations. It is not a clear presentation or
defense of Ali, or Bahá'u'lláh as the return of Christ on earth. Nor is it a clear articulation of
debates within Bahá'í, as is the Bacquet article cited above. It is an interesting window into
one side of a controversy in a very large new religious movement that has been severely
persecuted in the Moslem world and little known in the West.
Reference
Bacquet, Karen. (2001). Enemies within: Conflict and control in the Bahá'í community.
Cultic Studies Journal, 18, 140-171.
Ron Burks, Ph. D.
