1. Manooher Mofidi. 'Abdu'l Bahá's Tablet of the Two Calls: Civilizing Barbarity (2005). The relatioship between civilization and barbarity, and the capabilities of humanity.
2. Julio Savi. `Abdu'l-Bahá in Egypt: September 1910 (2013). Historical and political background of Abdu'l-Bahá's various travels to Egypt, discussion of the people he met, and press coverage.
3. Moojan Momen. 'Abdu'l-Bahá's Commentary on the Qur'ánic Verses Concerning the Overthrow of the Byzantines: The Stages of the Soul (2001). Commentary on the first few verses of the Quranic Sura of Rum; nine esoteric or mystical interpretations of the word al-Rum, transl. "Rome" or "Byzantium"; different types of soul; the soul's progress through the realms of creation.
4. Wendi Momen. 'Abdu'l-Bahá's Elucidation of the Concept of the Oneness of Humanity During His Western Travels (2013). Today the Bahá'í teaching of oneness of humankind is widely accepted, but in the early 1900s it was a difficult concept to convey or put into practice. Abdu'l-Bahá made this principle a centerpiece of his talks and actions in the West.
5. Wendi Momen. 'Abdu'l-Bahá's Encounter with Modernity during His Western Travels (2012). Abdu'l-Bahá's responses to the West's technology and innovations on the one hand, vs. its archaic racist and sexual philosophies on the other.
6. Peter Terry. 'Abdu'l-Bahá's Explanation of the Teachings of Bahá'u'lláh Tablets and Talks Translated into English (1911-1920) (2000). A review of the varied lists of Bahá'í principles' presented by 'Abdu'l-Bahá in various of his writings and talks translated into English. Contrary to popular belief there is no standard list, and some 38 separate principles can be identified.
7. Moojan Momen. 'Abdu'l-Bahá's Tablet on the Functioning of the Universal House of Justice: A Provisional Translation and Commentary (2007). A translation of and commentary on a tablet by Abdu'l-Bahá on the functioning and powers of the Universal House of Justice, and a lengthy critique of an earlier translation by Juan Cole.
8. Robert Stockman. 'Abdu'l-Bahá's Visit to North America, 1912: A Preliminary Analysis (2012). Overview of the itinerary of this tour, the state of the Bahá'í community and the general social context of the time, and some themes of Abdu'l-Bahá's teachings.
9. Rama Ayman. Addressing the Rising Tide of Globalization and Amorality in the Present World Order and Its Implications on Extremes of Wealth and Poverty (2016). On inequality within most nations in the world at a time when wealth disparity between nations has been falling; the impact that amorality and globalization have on wealth inequality; Bahá'í teachings on alleviating extremes of wealth and poverty.
10. Moojan Momen. Akka Traditions (hadith) in the Epistle to the Son of the Wolf (2003). The probable source for Islamic traditions about 'Akká in Bahá'u'lláh's Epistle to the Son of the Wolf — probably from a 6th-century work named "Fadá’il ‘Akká wa ‘Asqalán" based on hadith transmitted by Bahá ad-Dín al-Qásim in Damascus in 581-585.
11. Foad Seddigh. Analysis of the Salient Features of Risáliy-i-Ja'faríyyih, An (2019). This treatise, one of the major writings of the Báb, was written before He had disclosed His complete station of prophethood to the public. It comments on an Islamic prayer for the advent of the promised Qa'im. Includes translation.
12. Julio Savi and Faezeh Mardani. Ancient Poems as Means of Revelation, in an Early Tablet by Bahá'u'lláh (2018). On the importance of poetry in the history of the Faith and in its Writings, and absolute detachment as a prerequisite for attainment unto the Divine Presence. Includes translation of a Tablet by Bahá’u’lláh.
13. Vahid Brown. Andalusí Theosophy: A Recontextualization (2006). The role of interconfessionalism in the emergence of Islamic and Jewish theosophical movements in 10th- to 13th-century Spain. 
14. Ian Kluge. Answered Questions, Some: A Philosophical Perspective (2009). Philosophical foundations of the Bahá’í teachings, including ontology, theology, epistemology, philosophical anthropology and psychology, and personal and social ethics.
15. Moojan Momen. Apocalyptic Thinking and Process Thinking: A Bahá'í Contribution to Religious Thought (2012). The process of change in religious thinking and how it manifests in expectations about the Lesser Peace, both from Bahá'í texts and within the community. Includes discussions of "the calamity," and of non-Bahá'í political evolution in the 20th century.
16. Ian Kluge. Aristotelian Substratum of the Bahá'í Writings, The (2003). There is a pervasive and far-reaching congruence of Aristotle and the Bahá’í Writings. This Aristotelian substratum makes it is possible to resolve many apparent paradoxes in the Writings.
17. Jack McLean. Art of Rhetoric in the Writings of Shoghi Effendi, The (2007). Outline and illustration of six defining elements of Shoghi Effendi's rhetorical art, which show both classical and particular or atypical uses.
18. Julio Savi. "At Dawn the Friend came to my bed': An Early Fruit of the Supreme Pen (2015). A quasidih, a dialogue between the Beloved and the Poet as a lover. One of eight Persian poems Bahá'u'lláh signed "Dervish" and revealed in Kurdistan, circa 1854-1856.
19. Universal House of Justice. Authority and Centrality of the Universal House of Justice (2012). Issues inspired by Udo Schaefer's writings about limitations on infallibility and the House's spheres of jurisdiction.
20. Vahid Brown. Autobibliography in the Writings of the Báb: Translation of the Khutba Dhikriyya (2005). A discussion of four of the Báb's autobibliographical works (the Kitáb al-Fihrist, al-Kitáb al-`Ulamá, al-Khutba al-Dhikriyya, and al-Khutba fí'l-Jidda) as related both to antecedents in Islamic literature and to the Báb's messianic self-conception.
21. Todd Lawson. Báb's Epistle on the Spiritual Journey towards God, The (2002). A preliminary translation and discussion of the Bab's Risála fi's-Sulúk, one of his earliest extant compositions. It provides a brief discussion of the mystic quest, and sheds light on the Báb's relationship to the Shaykhi movement and to Sayyid Kázim.
22. Ali Nakhjavani. Bahá'í Covenant, The (2007). The continuing importance of the Bahá'í concept of the Covenant and its implications to an understanding of Bahá'í history; misconceptions about the covenant; covenant-breakers; the passing of Shoghi Effendi without writing a will or testament.
23. Ramsey Zeine. Bahá'í Faith in the Arabic Speaking Middle East, The: Part 1 (1753-1863) (2006). Bábí and early Bahá'í links to the Arab world and the Arabic language; the identity of the Faith is a fusion of Persian and Arab origins.
24. Bahá'í Fast: A compilation (2018). Description and purposes of the Fast; how to fast; additional insights.
25. Ian Kluge. Bahá'í Ontology, Part One: An Initial Reconnaissance (2005). An initial survey and explication of the ontology implicit in the Bahá'í Writings, particularly regarding the nature of human existence; the philosophy of Nietzsche and some of his modern successors.
26. Ian Kluge. Bahá'í Ontology, Part Two: Further Explorations (2006). A further exploration of Bahá'í ontology: becoming and change; substance, soul, and identity; the nature of being and nothingness; time; the one and the many; the nature of things; what makes something real; social ontology; Buddhism and Hegel
27. Sateh Bayat and Vafa Bayat. Bahá'í Understanding of Reincarnation in Relation to the World's Faiths, A (2005). Concepts of reincarnation in Hinduism, Buddhism, Judaism, Christianity, and Islam; the Bahá'í religion's rejection of the idea of reincarnation; its model of a spiritual progress which continues after death.
28. Jena Khadem Khodadad. Bahá'í Worldview on Unity of Religions: Progressive Revelation, The: Principles and Insights from the History of Science (2009). Examination of the Bahá’í belief in the unity of religions and the doctrine of "progressive revelation" through the lens of Thomas Kuhn's concept of scientific revolutions.
29. Ian Kluge. Bahá'í Writings and Kant's "Perpetual Peace", The (2012). Kant's Perpetual Peace: A Philosophical Sketch (1795) outlined practical steps necessary to end war through the establishment of a "league of peace" and a union of nations. This essay traces similarities between Kant's and Bahá'í proposals.
30. Ian Kluge. Bahá'í Writings and the Buddhist Doctrine of Emptiness, The: An Initial Survey (2019). Agreements and convergence of the Buddhist concept of sunyata with the Bahá'í Writings.
31. Ian Kluge. Bahá'í Writings, The: A Meta-ethical Excursion (2014). Philosophical examination of the Writings' ethical teachings, how they relate to the major ethical systems proposed in the past, and how they deal with some of the difficulties inherent in past systems.
32. Wolfgang A. Klebel. Bahá'u'lláh's (2008). Examines the question: What philosophical viewpoints are necessary to understand what Bahá’u’lláh calls "Thy transcendent unity," i.e., the concept of unity and oneness, which are ubiquitous in the Bahá’í Writings?
33. Ismael Velasco. Baha'u'llah's First Tablet to Napoleon III: A Research Note (2003). Comparison of Shoghi Effendi's English translation and Ismael Velasco's English translation of Dreyfus French version.
34. JoAnn M. Borovicka. Bahá'u'lláh's Life and Mission: "This is the One Who Hath Glorified the Son" (2018). Ways in which Bahá’u’lláh glorifies Jesus Christ and His Cause: He quotes, explains, and defends Christian scripture; supplements Christ’s teachings for the needs of a fast-evolving society; and speaks of Christ as an existing spiritual reality.
35. Julio Savi. Bahá'u'lláh's Persian Poems Written before 1863 (2012). Overview of the mystical early writings of Bahá'u'lláh, 1852-1863. Includes extensive bibliography, and a brief summary of each of the major works from this period.
36. Ramin Neshati. Ramin Neshati, trans. Baha'u'llah's Tablet to Mánikchí Sáhib: Introduction and provisional translation (2002).
37. Moojan Momen. Bahá'í Consultation and the Transformation of Society (2014). Overview of consultation in the Bahá'í Faith, from its introduction in the Aqdas and first implementation in Iran in the 1870s, and ways in which successive Bahá'í leaders promoted it in the community and for transformation of society.
38. Roland Faber. Bahá'u'lláh and the Luminous Mind: Bahá'í Gloss on a Buddhist Puzzle (2017). Non-duality is of central importance to Buddhist thought and experience; on monism and non-dualism as reflected in Asian religious expressions, including Hinduism's Advaita Vedanta.
39. Youli A. Ioannesyan. Baron Rosen's Archive Collection of Bábí and Bahá'í Materials (2007). Baron V. R. Rosen's unpublished materials relating to Bábí and Bahá'í studies, including his correspondence with A. G. Tumanski and E. G. Browne, and official reports of Russian diplomats.
40. Zaid Lundberg. Bedrock of Bahá'í Belief, The: The Doctrine of Progressive Revelation (2000). The importance of doctrine and systematic theology in understanding the Baha' Faith, and the process of "doctrinalization" in Bahá'í history.
41. Vahid Brown. Beginning That Hath No Beginning, The: Bahá'í Cosmogony (2002). The dimensions of myth in the Bahá'í Faith focussing on the religion's narratives of creation, religious history, and Administrative Order.
42. JoAnn M. Borovicka. Biblical References in Tablets of the Divine Plan (2017). Knowledge of the Bible is now at an all-time low; a study of the contexts of four biblical references found in Tablets of the Divine Plan, to demonstrate the value that biblical literacy brings to the study and implementation of these Tablets.
43. Moojan Momen. Blasphemy against the Holy Spirit: Chapter 31 of Some Answered Questions (2009). An examination of covenant-breaking in the Bahá’í Faith in terms of the Biblical reference to blasphemy against the Holy Spirit.
44. William Ridgers. Book of Revelation Revealed in Glory, The: A Summary of Glorious Revelation (2000). Bahá'í interpretation of St. John's Book of Revelation.
45. Ian Kluge. Pierre Spierckel, trans. Buddhism and the Bahá'í Writings: An Ontological Rapprochement (2007). The Bahá'í Faith and Buddhism are two different and apparently incompatible religions, but they share fundamental ontological principles. Thus, their analyses of reality and what it means 'to be' are largely compatible.
46. Ian Kluge. Call into Being: Introduction to a Bahá'í Existentialism (2003). An existential approach to the Writings and their Aristotelian substratum provides a bridge between an abstract understanding and the actual exigencies of daily life.
47. Farshid Kazemi. Celestial Fire: Bahá'u'lláh as the Messianic Theophany of the Divine Fire in Zoroastrianism (2013). Heat is used as a symbol of the dynamic nature of motion and existence, and in a tablet to the Zoroastrians, Bahá'u'lláh says that fire is a symbol of the Primal Will personified in the Manifestations. This paper explores such symbolism in the Gathas.
48. Universal House of Justice. Celestial Pavilion, Inmates of (2003).
49. Baharieh Rouhani Ma'ani. Choice of the West for Abdu'l-Bahá's Epoch-Making Trip, The (2012). Reasons for Abdu'l-Bahá choosing Western nations for the climax of his ministry, and results he achieved in Europe and the United States.
50. Amin E. Egea. Chronicles of a Birth: Early References to the Bábí and Bahá'í Religions in Spain, part 2 (1854-1876) (2006). Found sources for Bábí and Bahá'í history available in Span covering the years 1844 to 1947 (when the Bahá'í faith was established in Spain), pt. 2.
51. Amin E. Egea. Chronicles of a Birth: Early References to the Bábí and Bahá'í Religions in Spain, part 3 (1873-1895) (2010). Found sources for Bábí and Bahá'í history available in Span covering the years 1844 to 1947 (when the Bahá'í faith was established in Spain), pt. 3.
52. Amin E. Egea. Chronicles of a Birth: Early References to the Bábí and Bahá'í Religions in Spain, part 1 (1850-1853) (2004). Found sources for Bábí and Bahá'í history available in Span covering the years 1844 to 1947 (when the Bahá'í faith was established in Spain), pt. 1.
53. Peter Terry. Chronological Issues in the Lawh-i-Hikmat of Bahá'u'lláh, Some (2000). An attempt to discover the antecedents of Bahá’u’lláh's distinctive chronology of ancient associations between Greek philosophers and Judean kings. Do Bahá’í historians have to critically re-examine the accepted Western accounts?
54. Moshe Sharon. Clouds and the Hiding God: Observations on some Terms in the Early Writing of Bahá'u'lláh (2012). Metaphorical usage of clouds and rain in the mystical Tablets Rashh-i-Amá, Lawh Kullu't-Ta'ám, and Qasídiyyih-Varqá'iyyih.
55. Sovaida Ma'ani Ewing. Collective Security: An Indispensable Requisite for a Lasting Peace (2013). The global community must come to collaborative agreements regarding policing, the military, nuclear weapons, and an international court. The Bahá'í Faith can offer much guidance for this process.
56. Moojan Momen. Commentary on a Passage in the Epistle to the Son of the Wolf (2013). Short biography of the Son of the Wolf, Aqa Najafi; summary of persecutions from 1874-1903; and the Epistle's references to Qayyumu’l-Asma and the Muslim dawn prayer for Ramadan.
57. Albert Cheung. Common Teachings from Chinese Culture and the Bahá'í Faith: From Material Civilization to Spiritual Civilization (2000). An examination of the similarities in belief between the Bahá'í Faith and traditional Chinese culture.
58. Moojan Momen. Comparison between the Commentary and Interpretation of an Islamic Tradition by 'Abdu'l-Bahá and Ayatu'llah Khomeini, A (2017). On different interpretations of the hadith regarding taqlíd, "to follow (legal interpretations)," as given by Shi`i clerics like Ayatu’llah Khomeini vs. the interpretation of ‘Abdu’l-Bahá.
59. Wendi Momen. Concept of 'Faithfulness' in the Bahá'í Texts in English Translation, The (2016). On faithfulness (being faithful as an individual; God being faithful to His people; believers being faithful to the Covenant; Bahá’u’lláh calling for fidelity to the new Manifestation) and behavior expected of the followers.
60. Gary Selchert. Concept of Sacred Justice in Hebrew Eschatology (2000). The concepts of Justice and Judgment in the Hebrew Bible; centuries before Christ, the social order of the Israelite tribes was legislated and enforced in accordance with the Covenant and Law of Moses; the formation of social ethics.
61. Youli A. Ioannesyan. Concept of the "Perfect Man" (Pole) in Sufism and the Bahá'í Notion of the Manifestation of God, The (2001). While there is an obvious similarity between the Sufi concept of the "Perfect Man" and the Bahá'í concept of the "Manifestation of God," there are also striking differences; the theologies of at-Tirmidhí, Ibn al-'Arabí, Dáwud-al-Qaysarí, and Haydar Amulí.
62. Foad Seddigh. Countenance of the Blessed Beauty in the Mirror of Mawlúd Tablets, The (2018). Review of four tablets in compilation from the Universal House of Justice about the commemoration of the anniversary of the birth of the Báb and Bahá’u’lláh, and guidance from 2015 intended to harmonize their lunar and solar dates.
63. Universal House of Justice. Daniel's Prophecies (2007). Regarding the fulfilment of the Biblical prophecy of Daniel concerning 1,335 days, and modifications made to Bahá'u'lláh and the New Era.
64. Anupam Premanand. Dashavatara and Progressive Revelation (2010). The phenomenon of Divine Revelation from the Hindu and Bahá'í points of view is studied in terms of religion as an eternal process.
65. Marco Oliveira. Dei Verbum: A Bahá'í Perspective on the Roman Catholic Dogmatic Constitution on Divine Revelation (2019). On some basic Christian Catholic beliefs on divine revelation, how the Bahá'í Faith views Christianity, and theological differences and similarities between the two.
66. Julio Savi. Development of Humankind, The (2000). From a religious perspective, beyond their material and intellectual development, human beings can attain spirituality. Human life is like a school: the teacher is the spiritual Master, the text is the revealed book, the pupil is each human being.
67. Julio Savi. Duty of Kindness and Sympathy Towards Strangers, The (2011). Integrating immigrants into the culture of their new country is becoming a focus in some Western states. In 2007 the Italian government issued a “Charter on the Values and Significance of Citizenship and Integration,” which reflects such Bahá'í ideals.
68. Phyllis Ghim-Lian Chew. Emergence and Organization of Chinese Religions, The (2014). The nature of leadership and succession in Chinese religious organisations and society, home temples, village temples, and monasteries.
69. James B. Thomas. Emergence of World Civilization, The: An Exposition on Excerpts from the Writings of Shoghi Effendi (2007). A study of the Guardian's "The Unfoldment of World Civilization" (1936); humanity's coming of age; the process of integration; pangs of death and birth during an age of transition; collapse of Islam; breakdown of political and economic structures.
70. Wolfgang A. Klebel. Emergence, Enchantment, Entanglement and Excellence of the Cosmos (2008). Science is gradually revealing Bahá'u'lláh's vision that the universe is God’s creation and every created thing in this world is leading to God -- as illustrated by developments in neuroscience, neurocardiology, and quantum physics.
71. Necati Alkan. Epistle of Sayyid 'Alí Muhammad 'the Báb' to Sultan Abdulmecid (2003). The Bab's Tablet to Sultan Abdulmecid and some notes on early Bábís in the Ottoman Empire.
72. Moojan Momen. Epistle to the Son of the Wolf (Lawh-i-Ibn-i-Dhib): Akka Traditions (hadith) in (2003).
73. Wolfgang A. Klebel. Essence of Man, The: Towards a Bahá'í Understanding of Human Nature and Psychology (2011). Commentary on a section from Bahá'u'lláh's Tablet to Mírzá Hádí, about "the essence of man." This paper attempts to provide an understanding of what is expressed in these Words and understand "Who is Man."
74. James B. Thomas. Exposition of the Tablet of the World (Lawh-i-Dunyá), An (2003). To fully appreciate the historical significance of the Tablet of the World, this essay first portrays the developing conditions in Persia and in the world that preceded this Tablet, then discusses its salient points.
75. James B. Thomas. Exposition on the Fire Tablet by Bahá'u'lláh, An (2002). A description of Bahá'u'lláh's Fire Tablet, a dialogue between himself and God on suffering and sacrifice, and an account of its historical context; mystical intercourse between the twin stations of Bahá'u'lláh, human and divine.
76. Baharieh Rouhani Ma'ani. Eyewitness Account of the Massacre of Bahá'ís in Nayriz, 1909 (2013). Shaykh Dhakariyya's rebellion in Nayriz culminated in the martyrdom of nineteen Bahá'ís on Naw Ruz, 1909, the same day Abdu'l-Bahá interred the remains of the Bab in the mausoleum on Mount Carmel. This is a history of both events.
77. Wolfgang A. Klebel. Finding a Trace of the Traceless Friend: Reflection on Bahá'í Scholarship as a Journey in the Valley of Search (2014). Prerequisites of search; independent investigation and the role of the heart, culture and tradition; dealing with distractions; exclusivity of search and sacrificing; seeking truth in every soul; and the standard of Majnún — seek her everywhere.
78. Theo A. Cope. Firm Cord of Servitude, The (2001). A call for a revisioning of mysticism's claims of "union with God" in light of the Bahá'í Teachings as well as Jungian psychology.
79. Shahbaz Fatheazam. Fragility of Goodness, The: Hexis and Praxis in the Historical Figure of 'Abdu'l-Baha (2012). How personal character and activity can survive negative pressures from the external world, and what can be learned from the example of Abdu'l-Bahá's social action.
80. Ian Kluge. Freedom and the Bahá'í Writings (2018). Bahá'í philosophy is based on principles of reason and non-contradiction. It is coherent because its teachings are interdependent and mutually supportive. The Writings cover a spectrum of issues about freedom and the metaphysical basis of free will.
81. Wolfgang A. Klebel. Freud's Transference and the Four States of Bahá'u'lláh (2015). On the tetrarchic structure of Bahá'u'lláh's "Firstness and lastness, outwardness and inwardness" and Freud's concept of transferences, which are impulses from the past that the patient experiences as present and mistakenly relates back to the therapist.
82. Zaid Lundberg. From Adam to Bahá'u'lláh: The Idea of a Chain of Prophecy (2002). Whilst the modern period has seen a series of scientific paradigm shifts which have radically altered the scientific understanding of man and nature, no theory of religion has had similar success; the potential of the Bahá’í perspective.
83. Amin E. Egea. Further Comments on a Passage of the Lawh-i-Hikmat (2009). A study of Pre-Islamic sources on the relation of Greek Philosophers and Jewish sages.
84. Mona Khademi. Glimpses into the Life of Laura Dreyfus-Barney, A (2009). The life of Laura Dreyfus-Barney (1879-1974), a prominent early American Bahá’í, compiler of Some Answered Questions, and wife of the French Bahá'í writer Hippolyte Dreyfus-Barney.
85. Ian Kluge. Grand Narratives and the Bahá'í Writings (2017). Exploration of Bahá'í teachings, inspired by the Guardian's call to "analyse the principles of the Faith and to correlate them with the modern aspects of philosophy and science," and on the thought of Oswald Spengler, Arnold Toynbee and Pitirim Sorokin.
86. Baharieh Rouhani Ma'ani. Greatest Holy Leaf's Unparalleled Role in Religious History and the Significance of the Arc, the Site of Her Resting Place, The (2014). Biography of Abdu'l-Bahá's sister, who acted as his "deputy, His representative and vicegerent, with none to equal her." Her burial place on Mount Carmel determined the location of the Arc and the later buildings of the World Centre.
87. Universal House of Justice. Guardianship and the Universal House of Justice (2010).
88. Ian C. Semple. Guardianship and the Universal House of Justice, The (2008). Reflections on the Guardianship and Universal House of Justice by a former House member. Includes an interesting Q&A on topics including women on the House, Shoghi Effendi's personality, infallibility, Bahá'í scholarship, fundamentalism, etc.
89. Universal House of Justice. Guardianship, The Universal House of Justice, and Infallibility (2009). The House is infallible even without the Guardian, because that the Guardian's chief function was interpretation and not legislation.
90. Iscander Micael Tinto. Hagiography: The Art of Setting Inspirational Examples for a Religious Community (2016). The life of Jesus was the example against which saints were measured, and the lives of saints were the examples against which the general population measured itself. Comparison of Attar's "Muslim Saints and Mystics" with Abdu'l-Bahá's "Memorials."
91. Julio Savi. Homage to Memorials of the Faithful, An (2016). Poems inspired by eight of the personages of "Memorials": Shaykh Salman, Nabil-i-Zarandi, Darvish-i-Sidq-‘Ali, Shaykh Sadiq-i-Yazdi, Zaynu’l-‘Abidin Yazdi, Shaykh ‘Ali Akbar-i-Mazgani, ‘Abdu’llah Baghdadi, and Jinab-i-Munib.
92. Adrian John Davis. Human Intellect, The: A Bahá'í-Inspired Perspective (2001). A study of some of the analogies and differences between the Sufi concept of the "Perfect Man" and the Bahá'í notion of the Manifestation of God; theologies of at-Tirmidhí, Ibn al-'Arabí, Dáwud-al-Qaysarí, Haydar Amulí, et al.; the "Muhammadan Essence."
93. Julio Savi. Hymn to Love (Sáqí, bi-dih ábí), A (2015). A ghazal, a mystical song of love about The Beloved, meaning God or a Manifestation. One of eight Persian poems Bahá'u'lláh signed "Dervish" and revealed in Kurdistan, circa 1854-1856.
94. Wolfgang A. Klebel. I know Not How to Sing Thy Praise: Reflections on a Prayer of Bahá'u'llah (2012). Theology and the language of revelation vs. atheism and scientific discourse, and apophatic "not-knowing" vs. the impossibility of knowing god.
95. Maryam Afshar. Images of Christ in the writings of 'Abdu'l-Bahá, The (2004). 'Abdu'l-Bahá addressed Christian subjects in his talks with Bahá'ís of Christian background and his public talks in the West. He elucidated the meaning of Christian texts and doctrines, and referred to Christ's role and nature.
96. In Memoriam: Mahboubeh Arjmand (d. 2013) (2014). Arjmand was an Iranian Bahá'í who settled in California, and was an active supporter of the Irfan project.
97. In Memoriam: Amin Banani (1926-2013) (2014). Bio of an Iranian-American Bahá'í and prominent academic who authored The Modernization of Iran, and pioneered the Iranian Studies program at UCLA; he and his wife Shiela also served as Bahá'í pioneers to Greece during the Ten Year Crusade.
98. Shahbaz Fatheazam. In Memoriam: Hushmand Fatheazam (1924-2013) (2014). Born into a prominent Iranian Bahá'í family, he pioneered to India where he was later elected to the National Spiritual Assembly, serving as its secretary until 1963, when he was elected to the Universal House of Justice, serving on that body until 2003.
99. Ramez Ekbal. In Memoriam: Kamran Ekbal (1946 - 2014) (2015). Bio of a scholar, translator of the Writings, and frequent contributor to the Irfan Colloquia.
100. In Memoriam: Houshang Arjmand (1930-2015) (2016). Short biography of the founder of the Háj Mehdi Arjmand Memorial Fund at the Bahá’í National Treasurer’s Office in the United States, sponsor of Irfan Colloquia publications.
101. In Memoriam: Muhammad Afnan (1930-2017) (2018). Overview of the life of a supporter, active collaborator, and advisor for the Irfan Colloquia and its publications.
102. In Memoriam: Heshmat Shariary (1934-2018) (2018). Overview of the life of an active participant in the Irfan Colloquia and Bahá'í studies.
103. Wolfgang A. Klebel. In the Heart of All That Is: "Heart" in Bahá'í Writings and Science (2009). The “Heart,” and the “City of the Heart,” are central concepts in the Bahá’í Writings. The idea of the heart being the site where the spiritual and the physical meet.
104. Nima Rafiei. In the Presence of the Beloved: Bahá'u'lláh's Lawh-i-Liqá': A Revised Provisional Translation and Notes (2017). In Arabic, liqá’ indicates the promise of meeting the Lord. Bahá’u’lláh has transformed the concept of attainment unto the divine presence. Comparison of Shí'ih and Bábí-Bahá’í interpretations of liqá', including the practice of service.
105. Wolfgang A. Klebel. In the Pure Soil of Thy Heart: "Heart" in Bahá'í Writings and Neurocardiology (2009). How the physical heart in its new discovered properties can actually be the seat of knowledge and right decisions.
106. Ian C. Semple. Indispensability of Consultation for Ordering Human Affairs, The (2010). Consultation is not just another word for discussion. It is not just a technique to be learned, but requires a development of the character of the individuals who are involved in it.
107. Julio Savi. Inebriation of His Enrapturing Call (mast-and bulbulán), The (2014). Translation of the early mystical Tablet "Nightingales Are Inebriated" and an analysis of its themes of ecstasy, Mount Sinai, eschatology, dhikr, sama, and fana`.
108. Universal House of Justice. Infallibility and Historical Knowledge of the Guardian (2005). While the Guardian's infallibility applies to interpretation of revelation, it does not include historical and scientific knowledge.
109. Universal House of Justice. Infallibility of the Universal House of Justice (2010).
110. Jianping Wang. Influence of Bábí Teachings on Ling Ming Tang and Nineteenth-century China, The (2002). A possible historical linkage between the followers of Bábí and Bahá'i Movements in Iran and the believers of a Qadiriyya Order (the Ling Ming Tang) in China.
111. Hooshmand Badee. Inquiry on the Role of Religion in Wealth and Poverty, An (2017). There are areas where religion has contributed to the debate on wealth creation and poverty eradication. Partnership of two disciplines — religion as a spiritual realm and economics as a social science — fosters human well-being.
112. Moojan Momen. Insider and Outsider Scholarship in Bahá'í Studies (2008). 'Insider' and 'outsider' scholars can both use academic methodolology in the study of religion with productive results.
113. Ali Nakhjavani. Interpretation and Elucidation (2012). The nature of elucidation vs. authorized interpretation, and the institution of the Guardianship.
114. Ian C. Semple. Interpretation and the Guardianship (2005-05). Two versions of a talk presented at a seminar in Haifa, 1984, on differences between personal interpretation, authoritative interpretation, divinely guided legislation, and the role of the Guardian as interpreter
115. Mohamad Ghasem Bayat. Introduction to the Súratu'l-Haykal (Discourse of The Temple), An (2001). One of Bahá’u’lláh's major writings. It includes references to the manifold stations of the Manifestation of God; God's promise to create a race of men to support His Cause; and the power of this revelation.
116. Ghasem Bayat. Journey through the Seven Valleys, A (2002). An epistle revealed in an eloquent language and composed in a masterful style, with beauty and brevity, its poems, traditions, words of wisdom, and stories that can be traced throughout the writings of mystics.
117. Stephen Lambden. Kaleidoscope: Some Aspects of Angelology, Light, the Divine Throne and Color Mysticism in Bábí and Bahá'í Scripture (2004). Miscellaneous notes relating to religious cosmology, angelology, color and “throne” symbolism in select Abrahamic, Bábí, Bahá’í, and religious and mystical texts. It will be seen that colours are related to the theology of the celestial Throne.
118. Brian Wittman. Keys to the Proper Understanding of Islam in "The Dispensation of Baha'u'llah" (2001). Some references to Islam in Shoghi Effendi's English-language writings.
119. Cyrus Ala'i. Kitáb-i-Aqdas as Described and Glorified by Shoghi Effendi (2000). Basic facts about the Kitáb-i-Aqdas. Shoghi Effendi's analysis of the book in his God Passes By.
120. Sohrab Kourosh. Kitáb-i-Iqán, The: Revolutionizing the Concepts of Religion, Eschatology and Theology (2018). The Kitáb-i-Íqán resolves and removes eschatological barriers and establishes the fundamentals of a universal religion and a universal theology, that integrates and harmonizes other contending ideologies.
121. LeRoy Jones. Knowledge, Certitude and the Mystical Heart: The Hidden Essence of God's Word (2002). Bahá'u'lláh equates Truth with divine knowledge and requires that we must first be cleansed of worldly things if we are to attain divine knowledge and true understanding. The elusive and transcendent nature of divine knowledge.
122. Wolfgang A. Klebel. Language of the Heart, The: From Dream Language towards Understanding the Language of the Heart (2016). On the form and style of the language of the heart; ways this language differs from our normal language and thinking as it is developed in the human brain; the language and logic of dreams; effects of heart transplants.
123. Roland Faber. Laozi: A Lost Prophet? (2018). On the Tao Te Ching, or Dao De Jing; the uniqueness of Toaism/Daoism; resonances with and differences from the Bahá’í universe; should Doaism be considered a genuine dispensation of a divine Manifestation.
124. Wolfgang A. Klebel. Lawh-i-Hikmat, Bahá'u'lláh's Tablet of Wisdom: Towards a Progressive Bahá'í Theology (2006). The primary focus of Bahá'í studies must by on the Writings of the Faith, and the philosophical understanding and interpretation need to follow and be enlightened by the Revelation. We must look at modern philosophy critically in that light.
125. Julio Savi and Faezeh Mardani. Lawh-i-Maryam (Tablet to Maryam) Revealed by Bahá'u'lláh: A Provisional Translation and Commentary (2007). Bahá’u’lláh’s Tablet to Maryam is both a source of historical information and of doctrinal and ethical hints, as well as an example of his refined literary style.
126. Ali Nakhjavani. Lesser Peace and the Most Great Peace, The (2008). The writings of Shoghi Effendi in English give us a comprehensive description and an all-embracing analysis of the state of the world today and an understanding of the various developments which have taken place.
127. Universal House of Justice. Letters of the Quranic Dispensation and Letters of the Living (huruf) (2003). Some meanings of the term huruf ("letters") in Bahá'í texts, including Letters of the Bayan, Letters of the Living, and Letters of the Quranic Dispensation.
128. Dominic Parvis Brookshaw. Letters to Bahá'í princesses: Tablets revealed in honour of the women of Ibn-i Asdaq's household (2004). A study and translation of 'Abdu'l-Bahá's tablets to the daughters of Hand of the Cause of God, Ibn-i Asdaq: Laqá'iyya, Huviyya, Rúhá and Talí`a. Includes various biographies and other tablets.
129. Universal House of Justice. Letters Written on Behalf of the Guardian (2007). Three questions: Letters Written on Behalf of Shoghi Effendi; Status of Research Department Memoranda; Bahá'í Writings Based in Fact? Includes clarification on the authenticity of 'Abdu'l-Bahá's published talks.
130. Sheila Banani. Life and Times of August Forel, The (2005). A review of Forel's scientific accomplishments, philosophical/religious perplexities, and social concerns which led him to embrace the Bahá'i teachings as he understood them during the last decade of his life.
131. Iraj Ayman, ed. Lights of 'Irfán Book 1: Papers Presented at the 'Irfán Colloquia and Seminars (2000). Papers delivered at Irfan Colloquia.
132. Iraj Ayman, ed. Lights of 'Irfán Book 10: Papers Presented at the 'Irfán Colloquia and Seminars (2009). Papers delivered at Irfan Colloquia.
133. Iraj Ayman, ed. Lights of 'Irfán Book 11: Papers Presented at the 'Irfán Colloquia and Seminars (2010). Papers delivered at Irfan Colloquia.
134. Iraj Ayman, ed. Lights of 'Irfán Book 12: Papers Presented at the 'Irfán Colloquia and Seminars (2011). Papers delivered at Irfan Colloquia.
135. Iraj Ayman, ed. Lights of 'Irfán Book 13: Papers Presented at the 'Irfán Colloquia and Seminars (2012). Papers delivered at Irfan Colloquia.
136. Iraj Ayman, ed. Lights of 'Irfán Book 14: Papers Presented at the 'Irfán Colloquia and Seminars (2013). Papers delivered at Irfan Colloquia.
137. Iraj Ayman, ed. Lights of 'Irfán Book 15: Papers Presented at the 'Irfán Colloquia and Seminars (2014). Papers delivered at Irfan Colloquia.
138. Iraj Ayman, ed. Lights of 'Irfán Book 16: Papers Presented at the 'Irfán Colloquia and Seminars (2015). Papers delivered at Irfan Colloquia.
139. Iraj Ayman, ed. Lights of 'Irfán Book 17: Papers Presented at the 'Irfán Colloquia and Seminars (2016). Papers delivered at Irfan Colloquia.
140. Iraj Ayman, ed. Lights of 'Irfán Book 18: Papers Presented at the 'Irfán Colloquia and Seminars (2017). Papers delivered at Irfan Colloquia.
141. Iraj Ayman, ed. Lights of 'Irfán Book 19: Papers Presented at the 'Irfán Colloquia and Seminars (2018). Papers delivered at Irfan Colloquia.
142. Iraj Ayman, ed. Lights of 'Irfán Book 2: Papers Presented at the 'Irfán Colloquia and Seminars (2001). Papers delivered at Irfan Colloquia.
143. Iraj Ayman, ed. Lights of 'Irfán Book 20: Papers Presented at the 'Irfán Colloquia and Seminars (2019). Papers delivered at Irfan Colloquia.
144. Iraj Ayman, ed. Lights of 'Irfán Book 3: Papers Presented at the 'Irfán Colloquia and Seminars (2002). Papers delivered at Irfan Colloquia.
145. Iraj Ayman, ed. Lights of 'Irfán Book 4: Papers Presented at the 'Irfán Colloquia and Seminars (2003). Papers delivered at Irfan Colloquia.
146. Iraj Ayman, ed. Lights of 'Irfán Book 5: Papers Presented at the 'Irfán Colloquia and Seminars (2004). Papers delivered at Irfan Colloquia.
147. Iraj Ayman, ed. Lights of 'Irfán Book 6: Papers Presented at the 'Irfán Colloquia and Seminars (2005). Papers delivered at Irfan Colloquia.
148. Iraj Ayman, ed. Lights of 'Irfán Book 7: Papers Presented at the 'Irfán Colloquia and Seminars (2006). Papers delivered at Irfan Colloquia.
149. Iraj Ayman, ed. Lights of 'Irfán Book 8: Papers Presented at the 'Irfán Colloquia and Seminars (2007). Papers delivered at Irfan Colloquia.
150. Iraj Ayman, ed. Lights of 'Irfán Book 9: Papers Presented at the 'Irfán Colloquia and Seminars (2008). Papers delivered at Irfan Colloquia.
151. Lily Áhy Ayman (1929-2018) (2019). Ayman was a prominent Iranian educationalist who later became a Bahá'í, moving with her family after the Revolution and finally settling in the USA and becoming actively involved in various Bahá'í educational projects.
152. Udo Schaefer and Nicola Towfigh, et al. Making the Crooked Straight (2007). Two pages on a prophecy concerning the advent of Man Yuzhiruhu'llah.
153. Ramin Neshati. Man Is Man: `Abdu'l-Bahá on Human Evolution (2009). Bahá’ís believe in the essential harmony of science and religion, yet they reject Darwinian evolutionary theories which are strongly supported by the scientific community. How can we resolve this seeming impasse?
154. Roland Faber. Manifestation of God in the View of Process Theology, The (2019). On how God can be all-present in the world and at the same time be manifest in the form of human figures, such as Christ or the Hindu Avatars. The philosophy of Whitehead can translate the concept of Manifestation to a multireligious context.
155. Iscander Micael Tinto. Manifestations of God and Their Function in Human History, The (2004). The terminology, purpose and mission, sufferings, functions, and the threefold reality of the Manifestations of God.
156. Julio Savi and Faezeh Mardani. Mathnaví by Rúhu'lláh Varqá, the Martyr, The: A Few Notes on Its Historical Context and Poetical Content (2018). On the motifs of the cup-bearer and the cup, springtime, and love. Includes translation of "The Mathnaví of Rúhu'lláh, the Martyr."
157. Julio Savi. Mayflowers in the Ville Lumière: The Dawning of Bahá'í History in the European Continent (2011). In intellectual and artistic Paris of the fin de siècle, a young American becomes the catalyst for the spiritual awakening of a group of early believers. The paper examines the mysterious ways through which they came to recognize the dawn of the new era.
158. Mehrangiz Afnan (1937-2018) (2019). Afnan was an Iranian Bahá'í and medical doctor who settled in Canada where she and her husband, Muhammad Afnan, established an Institute for Bahá’í Studies in Persian; the couple worked in the Bahá'í Research Department in Haifa for a number of years.
159. Moojan Momen. Memorials of the Faithful: The Democratization of Sainthood (2016). Hagiography in Judaism, Christianity and Islam; the precedent of Faridu'd-Din's "Memorials of the Saints"; Abdu'l-Bahá innovations in this traditional literary format.
160. Marlene Koswan. Memorials of the Faithful: Virtues of Inner and Outer Transformation (2016). A study of the virtues identified for the faithful individuals mentioned in "Memorials of the Faithful" and how they exemplified character, manners and conduct, using the "Seven Valleys" as a guide for human conduct.
161. Julio Savi. Methods and qualities of the seekers of Reality in Some Answered Questions in the light of Bahá'í Scriptures (2009). The criteria and qualities of the seekers of Reality. The senses, reason, and reliance on scriptural texts are inadequate means but can be usefully combined. It is only the bounty of the Holy Spirit which bestows enlightenment and certitude, however.
162. Mahyad Zaerpoor Rahnamaie. Minimalism from a Bahá'í Perspective (2007). Minimalism accepts the objective reality outside human perception but may go beyond the reductionism of scientific objectivity. This is relevant to the Bahá’ís, as they favour a perspective in which reality is treated as a unified whole.
163. Universal House of Justice. Mírzá Yahyá Azal, Designation of in the Writings of the Báb (2007).
164. Shahbaz Fatheazam. Models and Idols: Towards a Philosophy of the Community of Mind (2005). It is the coexistence of action and learning that modifies community and its traditions, and this coexistence needs systematic study. Community building is a dynamic process amongst the Bahá’ís. The danger of Bacon's 'idols of the mind'.
165. Jena Khadem Khodadad. Mystery of Consciousness, The: Learning from Neuroscience and Insights from Bahá'í Sacred Writings (2019). On the neural basis of consciousness; the concepts of mind and soul as presented in the Bahá’í writings; whether consciousness may continue after the death of the brain; and if explanations lie in quantum mechanics.
166. James B. Thomas. Mystery of Divinity, The: A Comparison of Traditional Views of Divinity to Those in Some Answered Questions (2011). A new paradigm of spiritual evolution, and a possible platform for philosophical dissertation regarding religious influence on secular matters in the modern world.
167. LeRoy Jones. Mystic Cup, The: Essential Mystical Nature of the Bahá'í Faith (2001). Although the Bahá’í Faith is fundamentally mystic in character, American Bahá’ís often do not even understand what  mysticism is. Heart-centered mystic oneness is crucial in individual, societal, and adminstrative spiritual transformation.
168. Kavian Sadeghzade Milani. Mystical Dimensions of the Bahá'í Administrative Order, The (2002). The Bahá'i Administrative Order can be seen as a mystical entity, and there are some parallels between it and Sufism. For Bahá'is the encounter with the Administrative Order is critical to the mystical path.
169. Moojan Momen. Mysticism and the Bahá'í Community (2002). The five characteristic features common to mystical orders in Buddhism, Christianity or Islam. Bahá'u'lláh's attitude to these characteristic features. Bahá'u'lláh turns the whole of the Bahá'í community into a mystical fellowship.
170. Fargang Jahanpour. Mysticism East and West (2007). The meaning and nature of mysticism and some of the leading ideas in Hindu, Buddhist, Jewish, Christian, and Bahá'í mysticism, exploring some of their similarities and differences.
171. Enoch Tanyi. Mysticism in African Traditional Religion and in the Bahá'í Faith: Classification of Concepts and Practices (2002). Both African Traditional Religion and the Bahá'í Faith originate from God, but at different times in the evolution of humankind. Owing to this common origin, the two have much in common. Both are essentially mystic in nature.
172. Ian Kluge. Neoplatonism and the Bahá'í Writings, Part 1 (2010). An examination of the Enneads of Plotinus and Proclus’ The Elements of Theology in Bahá'í terms, and as an aid in understanding the nature of the philosophy embedded in the Bahá'í Writings. Part 1.
173. Ian Kluge. Neoplatonism and the Bahá'í Writings, Part 2 (2011). An examination of the Enneads of Plotinus and Proclus’ The Elements of Theology in Bahá'í terms, and as an aid in understanding the nature of the philosophy embedded in the Bahá'í Writings. Part 2.
174. Zaid Lundberg. New Age Movement and the Bahá'í Faith (2000). How to define the New Age Movement, its similarities to and differences from the Bahá'í Faith, and how it may be defined in relation to the Bahá'í Faith.
175. Ian Kluge. New Atheism, The: A Bahá'í Perspective (2009/2012). Logically and philosophically speaking, the works of the "new atheists" are deeply flawed and are often in disagreement with the Bahá’í Writings – though on a number of issues there are points of agreement.
176. Julio Savi. "Newly born babe of that Day", The: Mysticism in the Age of the Maturity of Humankind (2006). The dynamic historical processes impacting mysticism. As the Bahá'í Revelation is the revelation of the maturity of humankind, it is free from certain flaws that in the past implied an early development of certain spiritually unacceptable behaviors.
177. Ian Kluge. Nietzsche and the Bahá'í Writings: A First Look (2016). First version, missing footnotes. See update.
178. Ian Kluge. Nietzsche and the Bahá'í Writings: A First Look (reprint, with footnotes) (2017). Bahá'í Writings and Nietzsche’s philosophy share a surprising number of features in common that allow us to re-vision Nietzsche from a new perspective. Both analyze reality in Aristotelian terms: actuality/potential; essence/attribute, matter/form, etc.
179. Muhammad Afnan. Number of the Letters of the Living (2004).
180. Farjam Majd. On Existence and Qualities of the Human Soul (2015). On the existence, nature, and necessity of a human soul vs. the souls of animals. Is the concept of a soul needed to explain something, such as continuation of life after physical death?
181. Farjam Majd. Origins of Creation (2014). Some classical proofs of the existence of God; the meaning of proof, types of proof, and conditions of the existence of a proof; and contemporary reasons why some people believe God is not needed to explain the universe.
182. Babak Rod Khadem. Origins of the Bahá'í Concept of Unity and Causality: A Brief Survey of Greek, Neoplatonic, and Islamic Underpinnings (2006). The Bahá’í conception of unity has historical and intellectual precedents. On the history of this concept (and the concept of causality) as it developed in ancient Greek thought, Neoplatonism, and, subsequently, in Islamic philosophy and mysticism.
183. Ted Brownstein. Out of Jewish Roots: Studies of Prayer Patterns in Jewish, Christian, Muslim and Bahá'í Worship (2006). An exploration of the development of liturgy and personal prayer patterns from its roots in Judaism and subsequent development in Christianity, Islam and the Bahá'í Faith.
184. JoAnn M. Borovicka. Parallels in the Ministries of Táhirih and Paul (2016). Stories of early believers of the Bahá’í Faith as presented in "Memorials of the Faithful" compared with the lives of early believers in Christianity as recorded in the New Testament; Táhirih and Paul represent a similar type of early convert.
185. Wolfgang A. Klebel. Path of God, The (2010). A comparison of the 'Global Ethic' (Hans Küng) with the Bahá'í Faith. The core ethical principles found in all religions are the most likely first step towards the unification of all religions: an inspiration for Unity in Diversity.
186. William Barnes. Perception Into Faith: A Radical Discontinuity Within Unity (2001). Entering into eternal life is both a change of being and of perception; the two natures of man; faith versus good deeds as means for attaining eternal life; the Bahá’í 'spirit of faith'.
187. Moojan Momen. Perfection and Refinement: Towards an Aesthetics of the Bab (2011). The writings of the Bab have implications for the "plastic" arts; significance for native traditions; relevance to the performing arts; and the concept of refinement which comes across in both the person and the writings of the Báb.
188. Persian Translation of Arabic verses (2018). There are no authorized Persian translations of any of the Arabic Writings; personal translations are acceptable but should not be recited in Bahá’í gatherings; explanations in Persian may be shared for the sake of better understanding the Arabic.
189. Per-Olof Akerdahl. Pilgrimage and Religious Identity in the Bahá'í Faith (2000). Pilgrimage has been an important part in the creation of a religious identity. The meaning of pilgrimage in the Bahá’í Faith, and in Judaism, Christianity, and Islam.
190. Julio Savi and Faezeh Mardani. Poetry in 'Abdu'l-Bahá's Writings and Utterances (2017). 'Abdu'l-Bahá mentions at least seven aspects of poetry: inspiration, beauty, eloquence, versified language, novelty, expressivity, depth, and loftiness. He also sets forth clear concepts on the purposes of poetry, which benefit any aspiring poet.
191. Muhammad Afnan. "Point" and "Letter" in the Writings of the Báb (2001). In the Báb’s writings, the Point of Truth is the source of all existence in both the spiritual and the material world, and letters and words are given spiritual meaning. His system is distinctively different from that of the Hurúfís and Nuqtavís, however.
192. Ian Kluge. Postmodernism and the Bahá'í Writings (2008). Whilst the Bahá'í Writings and postmodernism share a variety of ideas at a superficial level, on fundamental issues of ontology, epistemology, philosophical anthropology (theory of man), ethics and cultural theory, they are incompatible.
193. Moojan Momen. Power and the Bahá'í community (2018). While Bahá'í social teachings may have sounded new and exciting a century ago, that is no longer the case today. The problem the world faces is not in the principles that would lead to a better society, but in their application.
194. Julio Savi and Faezeh Mardani. Prayers and rituals in the Bahá'í Faith: Introduction to A Tablet to Jináb-i-Mullá 'Alí-Akbar fí Ardi'l-Álif (2008). A tablet of Bahá'u'lláh to one of the Bábís to renew his faith before He had revealed his mission; its recipient and circumstances of composition; a prayer of 'reunion' and its attendant rituals.
195. Baharieh Rouhani Ma'ani. Preparing Bahá'í Communities in the East and West to Embrace Gender Equality (2011). The way Abdu'l-Bahá dealt with the matter of gender equality, some of his writings revealed in honor of the Bahá’í women in Iran and North America, and the practical ways he educated Bahá'í men to accept women as their equals.
196. Ian Kluge. Process Philosophy and the Bahá'í Writings: An Initial Exploration (2004). An examination of the Bahá'í Writings in relationship to modern process philosophy (e.g. Whitehead, Hartshorne, Cobb, and de Chardin), and some of the issues related to the formulation a unique Bahá'í version of process thought; some relevant topics.
197. Ian Kluge. Procrustes' Bed: The Insufficiency of Secular Humanism (2015). Secular humanism’s inability to accommodate the universal presence of religion in human nature undermines its claim to be a viable world-view for mankind and diminishes its internal coherence.
198. Moshe Sharon. Prophets and Mountains (2008). Metaphors of mountains and actual mountains in the history of religion; Mount Carmel.
199. Vahid Rafati. Adib Masumian, trans. Qáʼim-Maqám Faráhání in the Baháʼí Writings (2019). A comprehensive survey of references to the Qá’im-Maqám, prime minister of Iran under Muhammad Sháh, in the Writings of Bahá’u’lláh and ‘Abdu’l-Bahá, as well as some of his statements that are directly quoted in the Writings.
200. Ian Kluge. Reason and the Bahá'í Writings (2013). The Bahá'í Faith has much to say on the importance of reason, logic, and a "rational God," but the mind alone is not sufficient to attain transrational understanding. This paper examines the uses and limitations of reason in light of cultural differences.
201. Youli A. Ioannesyan. Reflections on Some Messianic Prophecies in Shaykhi Works (2010). A Bahá’í interpretation of passages of messianic prophecy in the writings of Shaykh Ahmad and Siyyid Kázim.
202. Hooshmand Badee. Reflections on the Principle of Unity/Oneness, Some (2018). Reflections on the message of Bahá'u'lláh creating the oneness of humanity and a global society that is based on unity and love rather than factors such as economic and political gains.
203. Moojan Momen. Relativism: A Theological and Cognitive Basis for Bahá'í Ideas about God and the Spiritual World (2011). A response to Kluge's critiques of his earlier article on relativism.
204. Ian Kluge. Relativism and the Bahá'í Writings (2008). A strident rejection of the philosophical concept of relativism as being incompatible with a Bahá’í perspective, and a critique of Momen's 'Relativism' article on that basis. 
205. Julio Savi. Religion and Exclusivism: A Bahá'í Perspective (2006). Various factors have distracted the attention of religionists from the essential teachings of religion rather than its secondary aspects; this has led to dangerous claims to exclusivity or finality, which need to resolved to ensure peaceful coexistence.
206. Universal House of Justice. Resurrection and Return of Jesus (2008). The body of Christ; the burial of Christ; His return; and explaining the Bahá'í view to Christians.
207. James B. Thomas. Rise of Justice in the Spiritual and Secular Life of Man, The: excerpts from The Advent of Divine Justice by Shoghi Effendi (2008). The Advent of Divine Justice (1938) raised the consciousness of the American Bahá’í community, introduced systematic methods for expansion of the Faith and a new conception of justice, and emphasized the special role of the American Bahá’ís.
208. Farjam Majd. Role of Principles in the Bahá'í Faith: Principles and Fashion (2013). A hierarchical tree-like model of the world can aid in understanding the following questions: are values relative or absolute? Is it old-fashioned to live with a moral code? Should we be conservative or progressive? Should our beliefs change over time?
209. Universal House of Justice. Sabaeans and African-based Religions in the Americas, The (2012). Overview by the Research Department about the religion of the Sabaeans [aka Sabeans], and some indigenous practices in the southern Americas such as Yoruba, Santeria, and Brazilian Candomble.
210. Universal House of Justice. Scholarly Activities, Development of (2009).
211. James B. Thomas. Seeds of Revelation and the Mystic Bond between The Báb and Bahá'u'lláh: An Exposition on Excerpts from the Persian Bayán (2006). A comparison of some of the writings of the Báb and Bahá'u'lláh, showing the unique, mysterious bond between them as the Twin Messengers of the Bahá'í Dispensation.
212. Anonymous and Universal House of Justice. Semple, Ian Chalmers: In Memoriam (2012). Biography of long-serving member of the Universal House of Justice and frequent contributor to scholarly publications and conferences.
213. James B. Thomas. Service, Joy and Sacrifice: An Essay on Commentaries by 'Abdu'l-Bahá (2004). On the exemplary life of service to God and to humankind; choosing to change one's life from predominately one of self-interest to one of sharing; the spiritual transformation which often follows such a change.
214. Robert Sinclair Sarracino. Seven Valleys and the Scientific Method, The (2002). The Seven Valleys is both Bahá'u'llah's "greatest mystical composition" and a practical and inspirational guide and sourcebook for those engaged in a process of both self discovery or scientific research.
215. Sheila Banani. Seven Valleys of Bahá'u'lláh and Farid ud-Din Attar (2000). An overview of the similarities between the Seven Valleys by Bahá'u'lláh and the Conference of the Birds by the Persian Sufi Farid ud-din Attar.
216. Wendi Momen. Shared Prosperity: How Does That Work? (2015). The goal of shared prosperity includes two key elements: economic growth and equity. Without sustained growth, the poor are unlikely to increase their living standards, participate in broad ownership, or enjoy equitable use of land and resources.
217. Jack McLean. Shoghi Effendi's The Dispensation of Bahá'u'lláh: A Theology of the Word (2008). An interpretation of Shoghi Effendi's 'theological' themes, including fundamental tenets of Bahá'í theology; the 'stations' of the Central Figures; exclusivist, inclusivist and pluralist statements; and the apologetic method of comparison.
218. Moojan Momen. Shoghi Effendi's Translation of Terms Related to Law in Bahá'í Scripture (2015). Patterns in the Guardian's translation of terms related to the word law; different Arabic/Persian words translated as "law"; quotations in which Shoghi Effendi translated each word in some other way.
219. Frank Lewis. Short Poem by "Darvísh" Muhammad, Bahá'u'lláh: Sáqí az ghayb-i baqá burqa' bar afkan az 'idhár, A: An Introduction and Three Versions of Provisional English Translations (2001). Three alternative renderings of a translation of one of Baha’u’llah’s early poems, writing during his sojourn in Kurdistan; comments on his poetic work.
220. Foad Seddigh. Significance of some Sites Mentioned in Memorials of the Faithful (2016). Abdu'l-Bahá cited many villages and cities: the Most Great House in Baghdád; the ruins of Madaen which Bahá'u'lláh visited many times; Sheikh Tabarsi's tomb; the city of Mosul which is built on the ruins of the ancient city of Nineveh.
221. James B. Thomas. Signs of Prophet-Hood, The: An Exposition on a Tablet by 'Abdu'l-Bahá (2005). On the signs of a Manifestation of God as articulated by ‘Abdu'l-Bahá; the type of proof utilized; the sequence of signs shown, some self-evident, others at a deeper level of meaning; historical confirmation. 
222. Universal House of Justice. Socio-Political Order, Speaking on (2011). Extent to which Bahá'ís, in this case an academic political scientist, may give their views on politics.
223. Sohrab Arjmand (1935-2019) (2019). Arjmand was an Iranian Bahá'í who settled in California and was active in the Irfan Colloquia.
224. Baharieh Rouhani Ma'ani. "Some Answered Questions" and Its Compiler (2017). Overview of the life of Laura Clifford Barney and her role in assembling and publishing the book Some Answered Questions, and a comparison with the appendix to the Kitab-i-Aqdas called Questions & Answers.
225. Wolfgang A. Klebel. Sow the Seeds of My Divine Wisdom in the Pure Soil of Thy Heart: Towards Coordinating Langs' Communicative Approach of Psychoanalysis with the Revelation of Bahá'u'lláh (2019). On correlating the contemporary world and the Bahá’í Revelation through the psychoanalysis of Robert Langs, who postulated that "divine wisdom" lies inherent deep within the human unconscious mind.
226. Youli A. Ioannesyan. St. Petersburg 19th Century Orientalist Collection of Materials on the Bábí and Bahá'í Faiths, The: Primary and Other Sources (2006). The important work of Russian scholars up to 1917 in collecting Bábí and Bahá’í materials; a detailed listing of available materials.
227. Universal House of Justice. Study of the Bahá'í Faith, Comment on Issues Related to the (2008). A follow-up to the "Issues Related to the Study of the Bahá'í Faith" letter.
228. Moojan Momen. Study of the Meaning of the Word "Al-Amr" in the Qur'án and in the Writings of Bahá'u'lláh, A (2000). Examines two controversies about the Arabic-Persian term "al-amr"/"amr" regarding Quranic prophecy and the status of Subh-e Azal.
229. Roger Prentice. SunWALK: A Bahá'í-inspired Model of Education (2005). A model for a spiritualizing pedagogy based on development of the individual's Caring, Creative and Critical abilities, developed within the Community (the 4Cs), inspired by the light of higher-order values.
230. Ali Nakhjavani. Supreme Tribunal (Mahkamiy-i-Kubra) (2012). Meaning of "Bahá'í Court" in the writings of the Guardian and how it compares with the General Assembly of the United Nations.
231. Ramin Neshati. Tablet of Maqsúd (Lawh-i-Maqsúd): Guidance on Human Nature and Leadership (2003). Reference to human aptitude and potential being contingent upon education; the need for a global conclave of world leaders and a common language and script; Prophets as intermediaries between God and creation; and praise for the Prophet Muhammad.
232. Foad Seddigh. Tablet of Patience (Surih Sabr): Declaration of Bahá'u'lláh and Selected Topics (2014). This significant Tablet from Ridvan 1863 covers the Seal of the Prophets, appearance and presence of God, resurrection, and the Qayyum al-Asma. Includes context of Bahá'u'lláh's life and troubles during this period.
233. Stephen Lambden. Tablet of the Bell (Lawh-i-Náqús) of Bahá'u'lláh (2003). Translation of and introduction to a poem by Baha'ullah using mystical language to impart a theophanic proclamation.
234. Bahá'u'lláh. Moojan Momen, trans. Tablet of the Uncompounded Reality: Translation (2010).
235. Moojan Momen. Tablet of the Uncompounded Reality: Introduction (2010). The conflict in Islam between philosopher-mystics who adhere to the philosophy of existential oneness (wahdat al-wujud) and those who oppose this view as heresy.
236. Bahá'u'lláh. Moojan Momen, trans. Tablet of Unity (2001). Refers to unities of religion, words, ritual acts, ranks, wealth, and souls.
237. Stephen Lambden and Kamran Ekbal. Tablet to Hardegg (Lawh-i-Hirtík): A Tablet of Bahá'u'lláh to the Templer Leader Georg David Hardegg (2003). A Tablet addressed to the German Templer/Templar leader Georg David Hardegg including the proclamation of Bahá'u'lláh as the Promised One and the return of the Father to earth.
238. Bahá'u'lláh. Julio Savi, trans. Tablet to Jináb-i-Mullá 'Alí-Akbar fí ardi'l-álif (2008).
239. Ali Nakhjavani. Teaching the Cause of God: A Two-Edged Sword (2011). We cannot separate the spiritual life of the individual from the spiritual life of the community; 18 major themes from Bahá’í Writings and subjects which give us guidance in our independent efforts individually to teach the Faith.
240. JoAnn M. Borovicka. Ten Plagues of the Exodus in Light of the Bahá'í Writings, The (2015). The historical accuracy of Exodus is not essential to an appreciation of it; scholarship regarding the historicity of the Exodus story in general and the ten plagues specifically; contemporary significance of the metaphor of the plagues.
241. Universal House of Justice. Texts, Sacred, Numbers and Classifications of (2002/2010/2013). Three letters, from 2002, 2010, and 2013, about numbers of Sacred Texts catalogued by the Bahá'í World Center and their classification into "authenticated," "revised," and "transcribed."
242. Gerald C. Keil. Textual Context and Literary Criticism: A Case Study based on a Letter from Shoghi Effendi (2010). The importance of systematic analysis of the written word prior to the process of exegesis to achieve clarity from the very start; textual questions; a specific example.
243. Vahid Brown. Textual Resurrection: Book, Imám, and Cosmos in the Qur'án Commentaries of the Báb (2004). on the notions of textuality underlying the Báb's Qur'ánic commentaries; the history of Qur'ánic commentary in Islam as context; the Báb's readings of the Qur'án as 'messianic performances'.
244. Khazeh Fananapazir. 'Thee' and 'thee' in the translation of the Súrih of the Temple (Súriy-i-Haykal) (2003).
245. Lameh Fananapazir. Themes of 'Abdu'l-Bahá's Tablets of The Divine Plan Illustrated by Scriptural References to the Bible and the Qur'án (2017). The Tablets of the Divine Plan, as well as Abdu'l-Bahá's Will and Testament and the Tablet of Carmel, are three “Charters” for promotion of the Cause of God, which can also heal the problems facing humanity in its crisis of faith.
246. Oliver Scharbrodt. Theological Responses to Modernity in the Nineteenth-century Middle East (2002). With their theologies, Bahá'u'lláh and Muhammad 'Abduh both responded to the challenge of modernity and sought change, but while 'Abduh remained on the grounds of the Islamic tradition, Bahá'u'lláh founded a new religion.
247. Wolfgang A. Klebel. "These Four States Conferred Upon Thee": Tetrarchic Thinking in Philosophy, Theology, Psychology (2013). We follow Bahá’u’lláh’s new principles and forget old patterns of thought in order to find peace, not only in the world, but also in our hearts. One new paradigm includes four-fold relationships, like Firstness/Lastness vs. Inwardness/Outwardness.
248. Ali Nakhjavani. Thoughts on the Ministry of the Universal House of Justice, Some (2009). The position and responsibilities of the Universal House of Justice, particularly in the absence of a Guardian.
249. Amin E. Egea. Travels of `Abdu'l-Bahá and their Impact on the Press, The (2011). The presence of ‘Abdu’l-Bahá in Western countries aroused great interest in the general public and the media. The surveys the news reports of the events related to His visit and the impressions gained by His audiences.
250. Wolfgang A. Klebel. True of Thyself: The Mystical Writings of Bahá'u'lláh and Ken Wilber's System of Integral Philosophy (2005). A comparison of Wilber's integration of the tradition of liberalism with a genuine spirituality and Bahá'u'lláh’s progressive Revelation, with an attempt to formulate some principles of an integral and progressive theology.
251. Moojan Momen. Two Episodes from the Life of Bahá'u'lláh in Iran (2019). Regarding the conference of Badasht and Baha'u'lláh's arrival at the shrine of Shaykh Tabarsi, and on His experience in the Siyah Chal, close attention to the text of two Tablets leads to conclusions that differ from current Bahá'í history books.
252. Wolfgang A. Klebel. Unity and Progressive Revelation: Comparing Bahá'í Principles with the Basic Concepts of Teilhard de Chardin (2004). An attempt to correlate specific Bahá'í teachings with the corresponding concepts of Teilhard de Chardin, allowing us to compare the Faith with the 'progressive movements of today' and promote the study of the Bahá'í teachings more deeply.
253. Ismael Velasco. "What I Want to Say is Wordless": Mystical Language, Revelation and Scholarship (2001). If the Word of God transcends words and letters, what point is there to Scripture, let alone to scholarship; the paradox of a history of writers penning volumes on a subject which they assert cannot be grasped by language; the relevance of mysticism.
254. Grant S. Martin. Why the Bahá'í Faith Is Not Pluralist (2007). Argues against Seena Fazel that the Bahá’í Faith is not a form of religious pluralism.
255. Báb, The. Will and Testament of The Báb (2007). One-page scan of a document commonly, though inaccurately, referred to as the "Will and Testament."
256. Baharieh Rouhani Ma'ani. Women and Wisdom in Scripture (2015). Treatment of women in religion; influence of Bahá'í teachings in raising awareness about the plight of women and transforming attitudes across the globe; role of linguistic biases in degrading their status; role of wisdom in achieving gender equality.
257. Wolfgang A. Klebel. Word is the Master Key for the Whole World, The: The Bahá'í Revelation and the "Teaching and Spirit of the Cause" in Dialogical and Personal Thinking (2007). The Word of God is the master key that opens all doors; it assures the opening to the meaning of the whole world and its relationship to heaven; it is the key to the hearts of men and the human spirit, which opens this world towards the doors of heaven.
258. William F. McCants. Wronged One, The: Shí'í Narrative Structure in Bahá'u'lláh's Tablet of Visitation for Mullá Husayn (2002). On the martyrdom of Mulla Husayn, the structure of sacrificial and devotional narratives, and Shi'i antecedents.

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