1. 'Abdu'l-Bahá's Response to Darwinism: Its Historical and Philosophical Context, by Keven Brown. (2001). Editor's foreword to the collection of articles Evolution and Bahá'í Belief.
2. Alain Locke: Faith and Philosophy, by Christopher Buck. (2005). The importance of Alain Locke (1885-1954), the 'Dean' of the Harlem Renaissance (1919-1934), and an American Bahá'í.
3. Babi Movement, The: A Resource Mobilization Perspective, by Peter Smith, Moojan Momen. (1986). Babism from a sociological standpoint, esp. the place of the Babis in their contemporary cultural and economic classes.
4. Background and Centrality of Apophatic Theology in Bábí and Bahá'í Scripture, The, by Stephen Lambden. (1997). History of the theological position of the incomprehensibility-unknowability of God in past major Abrahamic religions and its importance and significance for contemporary Bahá'ís.
5. Bahá'í Communities in the West, 1897-1992, by Richard Hollinger. (1992). Sociological survey of major trends in the American Bahá'í community from the nineteenth century to the present — a broad framework in which the history of local communities can be understood.
6. Bahá'í Faith in Kansas 1897-1947, The, by Duane L. Herrmann. (1992). An introduction to the first half century of the Kansas Bahá'í community, with unique insight into their patterns of growth and inactivity.
7. Bahá'í Influences on Mirza 'Abdu'llah, Qajar Court Musician and Master of the Radíf, by Margaret Caton. (1984). The mystical milieu of musicianship and the Bahá'í Faith's approval of music (in contradistinction to the legalistic Islam of the ayatu'llahs, which forbade it) made the Faith appealing to Abdu'llah, one of the great compilers of the Persian repertoire.
8. Baha'i Principle of Religious Unity and the Challenge of Radical Pluralism, by Dann J. May. (1993/1997). A shorter version of this thesis is published as "The Bahá'í Principle of Religious Unity: A Dynamic Perspectivism."
9. Bahá'í Proselytization in Malwa, India, by William Garlington. (1984/2001). The establishment of the Bahá'í Faith in Malwa amongst poor rural villagers; elements of appeal, including the use of Hindu terminology.
10. Bahá'ís in the West, by Peter Smith, ed. (2004). Essays and illustrations on the beginnings of the Faith in Australia and New Zealand, Denmark, Hungary, and the United States.
11. Bahá'ís of Baltimore, 1898-1990, The, by Deborah Clark. (1992). The story of the Bahá'ís in the Baltimore area, who also hosted Abdul-Baha during his travels in America.
12. Bahá'u'lláh and Liberation Theology, by Juan Cole. (1997). The idea of liberation and equality is central to Bahá'í theology; the poor in the 19th century Middle East; Bahá'u'lláh and the poor; Tablet to the Kings on wealth and peace; laws of the Kitáb-i-Aqdas and Huququ'lláh; state social welfare.
13. Bahá'u'lláh and the Naqshbandi Sufis in Iraq, 1854-1856, by Juan Cole. (1984). The interplay of Bábí themes of messianism and the Sufi mystical emphasis on internal spirituality; analysis of an early poem by Bahá'u'lláh which hints that by the 1850s he began to see his mission of reform to carry out in the Bábí community.
14. Church and State: Book 1 of a Postmodern Political Theology for the Bahá'í Community, by Sen McGlinn. (2005). Religion and politics in Islamic history; Islamic and Bahá'í views on theocracy and democracy; the theology of the State and the unfoldment of world civilization; relevant contemporary Bahá'í literature in English, French, and German.
15. Community Histories, by Richard Hollinger, ed. (1992). Essay on the diversity of Western Bahá'í communities, followed by six histories of selected local communities in the United States, Britain, and Canada.
16. Development and Decline of an Early Bahá'í Community: Saint John, N.B., 1910-1925, by Will C. van den Hoonaard. (1992). The brief early history of the Saint John Bahá'ís. Established in 1910, the Bahá'í community struggled in the hostile environment of New Brunswick. In 1925 the community disappeared, to be reestablished only in recent times.
17. Development and Influence of the Bahá'í Administrative Order in Great Britain, 1914-1950, by Phillip Smith. (1992). Overview of this history: the early years; the Bahá'í councils; the guardianship of Shoghi Effendi; problems and difficulties; resurgence; establishing the Faith; spreading the Faith.
18. Early Zoroastrian Conversions to the Baha'i Faith in Yazd, Iran, by Susan Maneck (published as Susan Stiles). (1984). A history of the gradual process of conversion among some Zoroastrians to the Bahá'í Faith in Iran from the 1880s to 1921, based on heretofore unstudied biographical materials.
19. Education of women and socio-economic development, by Geeta Gandhi Kingdon. (2002). The findings of recent research on the social and the economic benefits of female education, which provides insights as to why Bahá'u'lláh stressed its importance.
20. Episode in the Childhood of the Bab, An, by Stephen Lambden. (1986). Parallels legends of the Bab's early childhood with those of Jesus.
21. Evolution and Bahá'í Belief: 'Abdu'l-Bahá's Response to Nineteenth-Century Darwinism, by Keven Brown, ed. (2001). Includes Eberhard von Kitzing's "Origin of Complex Order in Biology: `Abdu'l-Bahá's concept of the originality of species compared to concepts in modern biology."
22. From Iran East and West, by Juan Cole, ed, Moojan Momen, ed. (1984). Essays on Bahá'í history in the Middle East, the United States, and India.
23. Hermes Trismegistus and Apollonius of Tyana in the Writings of Bahá'u'lláh, by Keven Brown. (1997). History of alchemy, magic, and the hermetic arts, and their reflection in the later teachings of Bahá'u'lláh.
24. Hierarchy Authority and Eschatology in Early Babi Thought, by Denis MacEoin. (1986). Evolution of the Bab's theology and prophetology.
25. History of the Kenosha Bahá'í Community 1897-1980, A, by Roger M. Dahl. (1992). Overview of the long history of the Bahá'ís of Kenosha, Wisconsin, visited by Abdul-Baha in 1912.
26. History of the Sacramento Bahá'í Community, 1912-1991, A, by Margaret Caton (published as Peggy Caton). (1992). History of the Bahá'í community of Sacramento, including a detailed account of Abdul-Baha's visit to California, and the later rapid expansion of the community during the 1960s and 1970s.
27. Ibrahim George Kheiralla and the Bahá'í Faith in America, by Richard Hollinger. (1984). A study of the Lebanese Bahá'í who first spread the Faith to the United States but later renounced his allegiance to Abdu'l-Bahá, based on many primary source materials the author unearthed in public and private archives.
28. In Iran, by Peter Smith, ed. (1986). Essays on Bábí-Bahá'í history, sociology, and theology in Iran.
29. Interreligious Dialogue and the Bahá'í Faith: Some Preliminary Observations, by Seena Fazel. (1997). An overview of pluralistic approaches and their relevance to Bahá'í studies.
30. Modernity and the Millennium: The Genesis of the Bahá'í Faith in the Nineteenth-century Middle East [introduction only], by Juan Cole. (1998). Introduction and first 4 pages of Chapter One.
31. Music, Devotions, and Mashriqu'l-Adhkar, by R. Jackson Armstrong-Ingram. (1987). An in-depth examination of the development of music and hymns within American Bahá'í devotional life, some history of the Chicago community, and the architecture and construction of the Wilmette temple. Includes sheet music and design plans.
32. Origin of Complex Order in Biology: Abdu'l-Baha's concept of the originality of species compared to concepts in modern biology, by Eberhard von Kitzing. (2001). The purpose and destiny of our human life is shown to be compatible with the facts of biology and paleontology.
33. Paradise and Paradigm: Key Symbols in Persian Christianity and the Bahá'í Faith, by Christopher Buck. (1999). Study of Bahá'í and Christian symbology, the "first academic monograph comparing Christianity and the Bahá'í Faith."
34. Possibilities of Existential Theism for Bahá'í Theology, The, by Jack McLean. (1997). The perspective of existential theology can benefit Bahá'í studies of religion, as applied to issues such as scholarship, spiritual transformation, and sacred history.
35. Reality Magazine: Editorship and Ownership of an American Bahá'í Periodical, by Peter Smith. (1984). Development and eventual demise of an independent publication from the early years of the Faith in America.
36. Reason and Revelation: New Directions in Bahá'í Thought, by Seena Fazel, ed, John Danesh, ed. (2002). Selected articles published earlier in Bahá'í Studies Review.
37. Relativism: A Basis For Bahá'í Metaphysics, by Moojan Momen. (1988). "Relativism" as a means of reconciling the often widely-divergent theologies of the world's religions.
38. Revisioning the Sacred: New Perspectives on a Bahá'í Theology, by Jack McLean, ed. (1997). Essays on religious unity, interreligious dialogue, apophatic and liberation theologies, the spiritual foundations of science, the hermetic tradition, and existential theism.
39. Search for Values: Ethics in Bahá'í Thought, by John Danesh, ed, Seena Fazel, ed. (2004-05). This book is a first attempt by several Bahá'í scholars to come to terms with the implications of a Bahá'í system of ethics in modern life, from the university to the family.
40. Terms Remembrance (dhikr) and Gate (bab) in the Bab's Commentary on the Sura of Joseph, The, by Todd Lawson. (1989). Who is the "voice" of the Qayyum al-Asma: the person Ali-Muhammad Shirazi, the hidden Imam through The Báb, the Báb as the Imam himself, or God? The Bab seems to be the Imam speaking the voice of God. He is Dhikru'lláh, "Remembrance of God."
41. Unique Eschatological Interface, A: Baha'u'llah and Cross-Cultural Messianism, by Christopher Buck. (1986). Tracing themes of messianism through the Occidental religions.

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