Cultic Studies Journal, Vol. 18, 2001, Page 102
not only an intensification of the machinations of internal enemies, but a rise
in the hostility and opposition of its external enemies, whether religious or
secular, as the Cause pursues its onward march towards ultimate victory.
Therefore, in the light of the warnings of the Guardian, the Auxiliary Boards
for Protection should keep ―constantly‖ a ―watchful eye‖ on those ―who are
known to be enemies, or to have been put out of the Faith‖, discreetly
investigate their activities, alert intelligently the friends to the opposition
inevitably to come, explain how each crisis in God‘s Faith has always proved
to be a blessing in disguise, and prepare them for the ―dire contest which is
destined to range the Army of Light against the forces of darkness‖.30
Censorship and Restraints on Baha’i Scholarship
Before the rise of cyberspace, the Baha‘i administration exercised almost complete control
over both the public image of the Faith and information available to adherents.
One reason it has been exempt from outside scrutiny is that it has never captured the
attention of the academic world or of the press. The religion has avoided becoming publicly
offensive in the way many NRMs have. Nearly all scholars who have published academic
work on the Baha‘i Faith are either Baha‘is or ex-Baha‘is, and they have tended to focus on
the religion‘s early history in the Middle East, or on its sacred literature, so that research on
the contemporary community is relatively rare.
The main avenue of information control is that anything written by a Baha‘i about the Baha‘i
Faith, even if submitted to an academic or other non-Baha‘i publisher, must pass
―prepublication review.‖ It is claimed that this does not involve censorship, but is in place
only to preserve the ―dignity and accuracy‖ of the Faith. Shielding the religion from external
enemies is also given as a reason for reviewing public material about the Faith.31 In theory,
the review requirement could be enforced by the loss of administrative rights (voting,
holding office, participation in community consultation etc.), but there is no record of such a
penalty ever being imposed.32
This policy was first set in place during ‗Abdu‘l-Baha‘s ministry, and both he and Shoghi
Effendi described it as ―temporary.‖ It did not cause controversy through most of the
century, but the influx of young Baby Boomers in the early 70s created a class of bright,
intellectually-inclined Baha‘is, some of whom studied fields related to the Faith, such as
Middle Eastern History or Religious Studies at top universities. These young intellectuals
naturally chafed at the restrictions placed upon written ideas. One Baha‘i academic who
complained to the UHJ about this policy was told that Baha‘i scholars must ―accept
unreservedly‖ that this policy is ―in accordance with the Divine Will‖ and to present it as ―a
species of peer review that they welcome‖ to skeptical non-Baha‘i colleagues.33
In answer to those who want to end this restriction, the UHJ also points to predictions by
‗Abdu‘l-Baha and Shoghi Effendi concerning the opposition the religion is expected to face
as it grows in numbers and influence.
The Faith is as yet in its infancy. Despite its emergence from obscurity, even
now the vast majority of the human race remains ignorant of its existence
moreover, the vast majority of its adherents are relatively new Baha‘is. The
change implied by this new stage in its evolution is that whereas heretofore
this tender plant was protected in its obscurity from the attention of external
elements, it has now become exposed. This exposure invites close
observation, and that observation will eventually lead to opposition in various
quarters. So far from adopting a carefree attitude, the community must be
conscious of the necessity to present a correct view of itself and an accurate
understanding of its purpose to a largely skeptical public. A greater effort, a
not only an intensification of the machinations of internal enemies, but a rise
in the hostility and opposition of its external enemies, whether religious or
secular, as the Cause pursues its onward march towards ultimate victory.
Therefore, in the light of the warnings of the Guardian, the Auxiliary Boards
for Protection should keep ―constantly‖ a ―watchful eye‖ on those ―who are
known to be enemies, or to have been put out of the Faith‖, discreetly
investigate their activities, alert intelligently the friends to the opposition
inevitably to come, explain how each crisis in God‘s Faith has always proved
to be a blessing in disguise, and prepare them for the ―dire contest which is
destined to range the Army of Light against the forces of darkness‖.30
Censorship and Restraints on Baha’i Scholarship
Before the rise of cyberspace, the Baha‘i administration exercised almost complete control
over both the public image of the Faith and information available to adherents.
One reason it has been exempt from outside scrutiny is that it has never captured the
attention of the academic world or of the press. The religion has avoided becoming publicly
offensive in the way many NRMs have. Nearly all scholars who have published academic
work on the Baha‘i Faith are either Baha‘is or ex-Baha‘is, and they have tended to focus on
the religion‘s early history in the Middle East, or on its sacred literature, so that research on
the contemporary community is relatively rare.
The main avenue of information control is that anything written by a Baha‘i about the Baha‘i
Faith, even if submitted to an academic or other non-Baha‘i publisher, must pass
―prepublication review.‖ It is claimed that this does not involve censorship, but is in place
only to preserve the ―dignity and accuracy‖ of the Faith. Shielding the religion from external
enemies is also given as a reason for reviewing public material about the Faith.31 In theory,
the review requirement could be enforced by the loss of administrative rights (voting,
holding office, participation in community consultation etc.), but there is no record of such a
penalty ever being imposed.32
This policy was first set in place during ‗Abdu‘l-Baha‘s ministry, and both he and Shoghi
Effendi described it as ―temporary.‖ It did not cause controversy through most of the
century, but the influx of young Baby Boomers in the early 70s created a class of bright,
intellectually-inclined Baha‘is, some of whom studied fields related to the Faith, such as
Middle Eastern History or Religious Studies at top universities. These young intellectuals
naturally chafed at the restrictions placed upon written ideas. One Baha‘i academic who
complained to the UHJ about this policy was told that Baha‘i scholars must ―accept
unreservedly‖ that this policy is ―in accordance with the Divine Will‖ and to present it as ―a
species of peer review that they welcome‖ to skeptical non-Baha‘i colleagues.33
In answer to those who want to end this restriction, the UHJ also points to predictions by
‗Abdu‘l-Baha and Shoghi Effendi concerning the opposition the religion is expected to face
as it grows in numbers and influence.
The Faith is as yet in its infancy. Despite its emergence from obscurity, even
now the vast majority of the human race remains ignorant of its existence
moreover, the vast majority of its adherents are relatively new Baha‘is. The
change implied by this new stage in its evolution is that whereas heretofore
this tender plant was protected in its obscurity from the attention of external
elements, it has now become exposed. This exposure invites close
observation, and that observation will eventually lead to opposition in various
quarters. So far from adopting a carefree attitude, the community must be
conscious of the necessity to present a correct view of itself and an accurate
understanding of its purpose to a largely skeptical public. A greater effort, a
