By J. E. Esslemont
First a disclaimer. i don't proportion Baha'u'llah's imaginative and prescient for humanity. particularly it's not that i am fullyyt certain that solidarity of the human race is unavoidably fascinating and i'm beautiful certain that uniformity in language and faith will be a nasty factor. as a substitute i believe variations have to be revered. in its place I learn this e-book simply because whilst i used to be a toddler we had a few family members buddies who have been Baha'is from Iran (this used to be in the course of Utah).
This e-book offers first an summary of the historical past of the Baha'i religion. the most figures listed below are coated. It describes the spiritual persecution the teams confronted in Persia and Turkey, and it presents a historical past for figuring out the social context for the beginning of that religion.
The moment a part of the e-book is an outline of Baha'i teachings. It comprises attitudes in the direction of prayer, nutrition, healthiness, marriage, divorce, etc. it is a very wide assessment and does not cross into an excessive amount of detail.
On the full, i feel it is a strong booklet for someone to learn who desires to study extra in regards to the Baha'i religion even if one has the same opinion with it.
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Extra info for Baha'u'llah and the New Era: An Introduction to the Baha'i Faith
It was a reform that allowed the Creator to create through laws rather than by intervention. Kohn's complaint was that some historians had so isolated Darwin's debt to natural theology that they had ignored the more radical aspects of his metaphysics during the late 1830s, when the theory of naturalselection took shape. These included a materialistic account of the human mind with which he was flirting at the time. Kohn's essay provides real insight into a polarization that had taken place in Darwin studies during the 1980s.
6 How, we may well ask, could this be? Dobbs learned her craft, after all, when Newton scholarship (by Richard Westfall, J. E. McGuire, and others) was doing much to illuminate the relation of religious and scientific beliefs, very much along the lines laid down by Koyre. So how could a strong religious connection come as a surprise to her? Part of the answer may lie in Dobbs' phrasing. She speaks of postmodernity making religious "sentiments" more acceptable, and she concludes her epilogue by suggesting that for Newton and others in the post-Reformation turmoil of early modem Europe, study of nature satisfied "a religious hunger" for knowledge of God (emphasis added).
James R. Moore (Cambridge:CambridgeUniv. Press, 1989), pp. 165-94, especially pp. 171-2. 97 Gillespie, CharlesDanvin (cit. n. 78), pp. 134-45. 98 There is a nice example of what I mean in JackMorrell,"ProfessorsRobison and Playfair,and the Theophobiagallica: NaturalPhilosophy,Religion and Politics in Edinburgh,1789-18151"Notes and Recordsof the Royal Society of London26 (1971):43-63. Morrellidentifies a religious component in Robison'srebuttalof Lavoisier'schemistryand in his fiercedenunciationof Priestley'snatural philosophy,but it is the relations between the religion and the politics in the wake of the French Revolutionthat are shown to be in particularneed of analysis, with Robison harboringa conspiracy theory aboutproponentsof materialismand of the rightsof man.
Baha'u'llah and the New Era: An Introduction to the Baha'i Faith by J. E. Esslemont