112: MANIFESTATION--IN 1000 YEARS (ORGANIC UNITY)

"As to the meaning of the quotation, 'My fears are for Him Who will be sent down unto you after Me,' this refers to the Manifestation who is to come after a thousand or more years, who like all previous Messengers of G.o.d will be subjected to persecutions, but will eventually triumph over them. For men of ill-will have been and will always continue to be in this world, unless mankind reaches a state of complete and absolute perfection--a condition which is not only improbable but actually impossible to attain. The fundamental difference, however, between this Dispensation and all previous ones is this, that in this Revelation the possibility of permanent schism between the followers of the Prophet has been prevented through the direct and explicit instructions providing for the necessary instruments designed to maintain the organic unity of the body of the Faithful."

113: MANIFESTATIONS (THE PHRASE--"HIS HOLINESS")

"In Persian it is impolite not to use the word Hadrat before the name of the Prophet, so that strictly speaking, a proper translation should always have 'His Holiness Moses' etc.; however, as this seems peculiar in English, and not in the best usage of our language, he feels it can be dispensed with. p.r.o.nouns referring to the Manifestation, or the Master, should, however, invariably be capitalized."

114: MANIFESTATIONS (RETURN OF THE QUALITIES)

"The reflection of the qualities of holy souls can take place at any time; it is not confined to the period when the Manifestation is on earth."

115: MANIFESTATIONS (SIGNIFICANCE OF THE REMAINS OF THE PROPHETS)

"There is no special physical significance in the remains of the Prophets or relics of Their Persons. But there is a profound spiritual significance in the sense that Their dust was the physical mirror of the greatness of G.o.d. In other words we know G.o.d through His Prophets, Who have bodies; these bodies--Their very dust--are precious through a.s.sociation. It is natural for people to be touched by a lock of hair or some token of one they loved; how much more should we treasure and feel moved by a relic of the Beloved of G.o.d?

"The Bab has told us to bury the dead in silk (if possible) in coffins of crystal. Why? Because the body, though now dust, was once exalted by the immortal soul of man! The portrait of the Bab should be regarded as an inestimable privilege and blessing to behold, as past generations were denied a glimpse of the Face of the Manifestation, once He had pa.s.sed on."

"The atoms of the Prophets are just atoms, like all others, but the a.s.sociation of this great spiritual power with them leaves in the place they are laid to rest a spiritual atmosphere, if one can use this expression. They are, no doubt, endowed with a tremendous spiritual influence and far-reaching power. But the physical character of their atoms are not different from other people's, any more than their bodies and physical functions are different."

116: MANIFESTATIONS (STATION OF)

"The Manifestations no doubt had some consciousness of their station, but what the nature of that consciousness was we do not know."

117: MARRIAGE, BAHa'i

"In regard to your question concerning the nature and character of Baha'i marriage. As you have rightly stated, such a Marriage is conditioned upon the full approval of all four parents. Also your statement to the effect that the principle of the oneness of mankind prevents any true Baha'i from regarding race itself as a bar to union is in complete accord with the Teachings of the Faith on this point. For both Baha'u'llah and 'Abdu'l-Baha never disapproved of the idea of interracial marriage, nor discouraged it. The Baha'i Teachings, indeed, by their very nature transcend all limitations imposed by race, and as such can and should never be identified with any particular school of racial philosophy."

118: MARRIAGE, BAHa'i (CONSENT OF PARENTS--DUTY OF a.s.sEMBLY TO ASCERTAIN VALIDITY)

"With reference to the matter of the consent of the parents to a Baha'i marriage: As this is a vital binding obligation, it is the duty of the a.s.semblies to ascertain, before giving their sanction, that the consent obtained has been given freely by the parents themselves."

119: MARRIAGE--(CONSENT OF PARENTS--NON-BAHa'i PARTIc.i.p.aNTS)

"Regarding the question whether it is necessary to obtain the consent of the parents of a non-Baha'i partic.i.p.ant in a marriage with a Baha'i; as Baha'u'llah has stated that the consent of the parents of both parties is required in order to promote unity and avoid friction, and as the Aqdas does not specify any exceptions to this rule, the Guardian feels that under all circ.u.mstances the consent of the parents of both parties is required."

120: MARRIAGE TO NON-BAHa'i

"The general principle in regard to the marriage of a Baha'i to a non-Baha'i is as follows:

"If a Baha'i marries a non-Baha'i who wishes to have the religious ceremony of his own sect carried out, it must be quite clear that, first, the Baha'i partner is understood to be a Baha'i by religion, and not to accept the religion of the other party to the marriage through having his or her religious ceremony; and second, the ceremony must be of a nature which does not commit the Baha'i to any declaration of faith in a religion other than his own. Under these circ.u.mstances the Baha'i can partake of the religious ceremony of his non-Baha'i partner.

"The Baha'i should insist on having the Baha'i ceremony carried out before or after the non-Baha'i one, on the same day."

121: MARRIAGES, BAHa'i--(REPORTING TO THE NSA)

"In reporting Baha'i marriages it is much better to mention that the ceremony was performed by the a.s.sembly, as this is the proper thing to do, and an individual only acts for the a.s.sembly on this occasion. As a funeral is not a legal ceremony more lat.i.tude can be allowed, especially as the family of the deceased may want some particular Baha'i friend to officiate."