When Mírzá Husayn ‘Ali (1817-92)—the founder of the Bahá’í Faith who was known as Bahá’u’lláh (the “Glory of God”)—died, there was a clear and unambiguous answer about who had the authority to lead his small, but growing, religious community. In his will, Bahá’u’lláh identified his eldest son, ‘Abbás Effendi, known as ‘Abdu'l-Bahá (“Servant of Bahá”) (1844-1921) as his successor and head of the community, as well as the authoritative interpreter of Bahá’u’lláh's writings. When ‘Abdu’l-Bahá assumed the reins of community leadership upon Bahá’u’lláh's death, his claim to authority went largely unchallenged, and he remained in that role until his own death.While this seeming affirmation of a principle of primogeniture would appear to establish a clear pattern for the future organization and structure of the Bahá’í community, it was only one part of the leadership of the community envisioned by Bahá’u’lláh. Equally unambiguous was Bahá’u’lláh's vision of “houses of justice” existing throughout the world, elected bodies that would serve governance functions. In the Kitáb-i-Aqdas (the “Most Holy Book”), written by Bahá’u’lláh in 1873, he states that “[t]he Lord hath ordained that in every city a House of Justice shall be established,” whose members are to “take counsel together and to have regard for the interests of the servants of God.…” In that same book, Bahá’u’lláh contemplated an international house of justice, in addition to the local houses of justice.
The Sino-Japanese War and the Birth of Japanese Nationalism. By Makito Saya. Translated by David Noble. Tokyo: International House of Japan, 2011. xxv, 184 pp. ¥2,000 (cloth).