Bahá’í World/Volume 13/Present Day Administration of the Bahá’í Faith

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PART TWO

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THE WORLD ORDER OF Bahá’u’lláh

1. PRESENT-DAY ADMINISTRATION OF THE Bahá’í FAITH

THE FORMATION OF AN ORGANIC RELIGIOUS COMMUNITY

By HORACE HOLLEY

IN accepting the message of Bahá’u’lláh, every Bahá’í has opened his mind and heart to the dominion of certain fundamental truths. These truths he recognizes as divine in origin, beyond human capacity to produce. In the realm of spirit he attests that these truths are revealed evidences of a higher reality than man. They are to the soul what natural law is to physical body of animal or plant. Therefore the believer today, as in the Dispensation of Christ or Moses, enters into the condition of faith as a status of relationship to God and not of satisfaction to his own limited human and personal will or awareness. His faith exists as his participation in a heavenly world. It is the essence of his responsibility and not a temporary compromise effected between his conscience or reason and the meaning of truth, society, virtue, or life.

The Bahá’í accepts a quality of existence, a level of being which has been created above the control of his own active power. Because on that plane the truth exists that mankind is one, part of his acceptance of the message of Bahá’u’lláh is capacity to see that truth as existing, as a heavenly reality to be confirmed on earth. Because likewise on that higher level the inmost being of Moses, Christ, Muhammad, the Bath, and Bahá’u’lláh is one being, part of the believer’s

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acceptance of the Bahá’í message is capacity to realize the eternal continuance of that oneness, so that thereafter never will he again think of those holy and majestic Prophets according to the separateness of their bodies, their countries and their times.

The Bahá’í, moreover, recognizes that the realm of truth is inexhaustible, the creator of truth God Himself. Hence the Bahá’í can identify truth as the eternal flow of life itself in a channel that deepens and broadens as man’s capacity for truth enlarges from age to age. For him, that definition of truth which regards truth' as tiny fragments of experience, to be taken up and laid down, as a shopper handling gems on a counter, to buy if one gem happens to please or seems becoming—such a definition measures man’s own knowledge, or interest, or loyalty, but truth is a living unity which no man can condition. It is the sun in the heavens of spiritual reality, while self-will denies its dominion because self—will is the shadow of a cloud.

There are times for the revelation of a larger area of the indivisible truth to mankind. The Manifestation of God signalizes the times and He is the revelation. When He appears on earth He moves and speaks with the power of all truth, known and unknown, revealed in the past, revealed in Him, or to be revealed in the future. That realm of heavenly reality is

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Seventh National Convention of the Bahá’ís of Central and East Africa, Mbale, Uganda, April 1962, attended by Hand of the Cause ML’Isé Baném’.

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brought again in its power and universality to knock at the closed door of human experience, a divine guest whose entrance will bless the household eternally, or a divine punishment when debarred and forbidden and condemned.

Bahá’u’lláh reveals that area of divine truth which underlies all human association. He enlarges man’s capacity to receive truth in the realm of experience where all men have condemned themselves to social chaos by ignorance of truth and readiness to substitute the implacable will of races, classes, nations and creeds for the pure spiritual radiance beneficently shining for all. Spiritual reality today has become the principle of human unity, the law for the nations, the devotion to mankind on which the future civilization can alone repose. As long as men cling to truth as definition, past experience, aspects of self—will, so long must this dire period of chaos continue when the separate fragments of humanity employ life not to unite but to struggle and destroy.

In the world of time, Bahá’u’lláh has created capacity for union and world civilization. His Dispensation is historically new and unique. In the spiritual world it is nothing else than the ancient and timeless reality of Moses, Jesus and Muhammad disclosed to the race in a stage of added growth and development so that men can take a larger measure of that which always existed.

Like the man of faith in former ages, the Bahá’í has been given sacred truths to cherish gin his heart as lamps for darkness and medicines for healing, convictions of immortality and evidences of divine love. But in addition to these gifts, the Bahá’í has that bestowal which only the Promised One of all ages could bring: nearness to a process of creation which opens a door of entrance into a world of purified and regenerated human relations. The final element in his recognition of the message of Bahá’u’lláh is that Bahá’u’lláh came to found a civilization of unity, progress and peace.

“O Children of Men! Know ye not why We created you all from the same dust? That no one should exalt himself over the other. Ponder at all times how ye were created. Since We have created you all from one same substance it is incumbent on you to be even as one soul, to walk with the same

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feet, eat with the same mouth and dwell in the same land, that from your inmost being, by your deeds and actions, the signs of oneness and the essence of detachment may be made manifest. Such is My counsel to you, O concourse of light! Heed ye this counsel that ye may obtain the fruit of holiness from the tree of wondrous glory.”

Thus He describes the law of survival revealed for the world today, mystical only in that He addressed these particular words to our deepest inner understanding. Their import is not confined to any subjective realm. The motive and the realization He invokes has become the whole truth of sociology in this era.

Or, as we find its expression in another passage: “All men have been created to carry forward an ever-advancing civilization.” And the truth reappears in still another form: “How vast is the tabernacle of the Cause of God! It hath overshadowed all the peoples and kindreds of the earth, and will, erelong, gather together the whole of mankind beneath its shelter.”

The encompassing reach of the Cause of God in each cycle means the particular aspect of experience for which men are held responsible. Not until our day could there be the creation of the principle of moral cause and effect in terms of mankind itself, in terms of the unifiable world.

The mission of ‘Abdu’l-Bahá, following Bahá’u’lláh’s ascension in 1892, was to raise up a community of believers through whom collectively He might demonstrate the operation of the law of unity. ‘Abdu’l-Bahá’s mission became fulfilled historically in the experience of the Bahá’ís of North America. In them He developed the administrative order, the organic society, which exemplifies the pattern of justice and order Bahá’u’lláh had creatively ordained. By His wisdom, His tenderness, His justice and His complete consecration to Bahá’u’lláh, ‘Abdu’l-Bahá conveyed to this body of Bahá’ís a sense of partnership in the process of divine creation: that it is for men to re-create, as civilization, a human and earthly replica of the heavenly order existing in the divine will.

The Bahá’í administrative order has been described by the Guardian of the Faith as the pattern of the world order to be gradually attained as the Faith spreads throughout all

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National Convention of the Bahá’ís of North East Africa, Cairo, Egypt, April 1958, attended by Hand of the Cause Tarézu’lláh Samandan’.

countries. Its authority is Bahá’u’lláh, its sources the teachings He revealed in writing, with the interpretation and amplification made by ‘Abdu’l-Bahá.

The first conveyance of authority by Bahá’u’lláh was to His eldest son. By this conveyance the integrity of the teachings was safeguarded, and the power of action implicit in all true faith directed into channels of unity for the development of the Cause in its universal aspects. No prior Dispensation has ever raised up an instrument like ‘Abdu’l-Bahá through whom the spirit and purpose of the Founder could continue to flow out in its wholeness and purity until His purpose had been achieved. The faith of the Bahá’í thus remains untainted by those elements of self-will which in previous ages have translated revealed truth into creeds, rites and institutions of human origin and limited aim. Those who enter the Bahá’í community subdue themselves and their personal interests to its sovereign standard, for they are unable to alter the Cause of Bahá’u’lláh and exploit its teachings or its community for their own advantage.

‘Abdu’l-Bahá’s life exemplified the working

of the one spirit and the one truth sustaining the body of believers throughout the world. He was the light connecting the sun of truth with the earth, the radiance enabling all Bahá’ís to realize that truth penetrates human affairs, illumines human problems, transcends conventional barriers, changes the climate of life from cold to warm. He infused Himself so completely into the hearts of the Bahá’ís that they associated the administrative institutions of the Faith with His trusted and cherished methods of service, so that the contact between their society and their religion has remained continuous and unimpaired. The second conveyance of authority made by Bahá’u’lláh was to the institution He termed “House of Justice”:—“The Lord hath ordained that in every city a House of Justice be established wherein shall gather counsellors to the number of Bahá [i.e., nine] . . . It behooveth them to be the trusted ones of the Merciful among men and to regard themselves as the guardians appointed of God for all that dwell on earth. It is incumbent upon them to take counsel together and to have regard for the interests of the servants of

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Fifth National Convention of the Bahá’ís of North West Africa, Victoria, British Cameroons, April 1960.

God, for His sake, even as they regard their own interests, and to choose that which is meet and seemly. . . .” “Those souls who arise to serve the Cause sincerely to please God will be inspired by the divine, invisible inspirations. It is incumbent upon all [i.e., all believers] to obey. . . . Administrative affairs are all in charge of the House of Justice; but acts of worship must be observed according as they are revealed in the Book.”

The House of Justice is limited in its legislative capacity to matters not covered by the teachings of Bahá’u’lláh Himself:“It is incumbent upon the Trustees of the House of Justice to take counsel together regarding such laws as have not been expressly revealed in the Book.” A high aim is defined for this central administrative organ of the Faith:—“The men of the House of Justice of God must, night and day, gaze toward that which hath been revealed from the horizon of the Supreme Pen for the training of the servants, for the upbuilding of countries, for the protection of men and for the preservation of human honor.”

In creating this institution for His community, Bahá’u’lláh made it clear that His

Dispensation rests upon continuity of divine purpose, and associates human beings directly with the operation of His law. The House of Justice, an elective body, transforms society into an organism reflecting spiritual life. By the just direction of affairs this Faith replaces the institution of the professional clergy developed in all previous Dispensations.

By 1921, when ‘Abdu’l-Bahá laid down His earthly mission, the American Bahá’í community had been extended to scores of cities and acquired power to undertake tasks of considerable magnitude, but the administrative order remained incomplete. His Will and Testament inaugurated a new era in the Faith, a further conveyance of authority and a clear exposition of the nature of the elective institutions which the Bahá’ís were called upon to form. In Shoghi Effendi, His grandson, ‘Abdu’l-Bahá established the function of Guardianship with sole power to interpret the teachings and with authority to carry out the provisions of the Will.

From the Will these excerpts are cited:

“After the passing away of this wronged one, it is incumbent upon the loved ones of the Abhá. Beauty [i.e., Bahá’u’lláh]

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Sixth National Convention of the Bahá’ís of South and West Africa, Salisbury, Southern Rhodesia, April 1961.

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to turn unto Shoghi Effendi—the youthful branch branched from the two hallowed and sacred Lote~Trees [i.e., descended from both the Báb and Bahá’u’lláh] as he is the sign of God, the chosen branch, the guardian of the Cause of God . . . unto whom . . . His loved ones must turn. He is the expounder of the words of God and after him will succeed the first-born of his lineal descendants.

“The sacred and youthful branch, the guardian of the Cause of God, as well as the Universal House of Justice, to be universally elected and established, are both under the care and protection of the Abhá Beauty.

Whatsoever they decide is of God.

The mighty stronghold shall remain impregnable and safe through obedience to him who is the guardian of the Cause of God. . . . No doubt every vainglorious one that purposeth dissension and discord will not openly declare his evil purposes, nay rather, even as impure gold would he seize upon divers measures and various pretexts that he may separate the gathering of the people of Bahá.”

“Wherefore, O my loving friends! Consort with all the peoples, kindreds and religions of the world with the utmost truthfulness, uprightness, faithfulness, kindliness, good-will and friendliness; that all the world of being may be filled with the holy ecstasy of the grace of Baha. . . .”

“O ye beloved of the Lord! Strive with all your heart to shield the Cause of God from the onslaught of the insincere, for souls such as these cause the straight to become crooked and all benevolent efforts to produce contrary results. . . . To none is given the right to put forth his own opinion or express his particular convictions. All must seek guidance and turn unto the Center of the Cause and the House of Justice. . . .”

In each local civil community, whether city, township or county, the Bahá’ís annually elect nine members to their Local Spiritual Assembly. In America the Bahá’ís of each State join in election of delegates by proportionate representation and these delegates, to the full number of one hundred and seventy-one, constitute the Annual Convention which elects the members of the National Spiritual Assembly. These national bodies, in turn, will join in the election of the

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International House of Justice, when the world Bahá’í community is sufficiently developed.1

The inter-relationship of all these administrative bodies provides the world spirit of the Faith with the agencies required for the maintenance of a constitutional society balancing the rights of the individual with the paramount principle of unity preserving the whole structure of the Cause. The Bahá’í as an individual accepts guidance for his conduct and doctrinal beliefs, for not otherwise can he contribute his share to the general unity which is God’s supreme blessing to the world today. This general unity is the believer’s moral environment, his social universe, his psychic health and his goal of elTort transcending any personal aim. In the Bahá’í order, the indiVidual is the musical note, but the teachings revealed by Bahá’u’lláh are the symphony in which the note finds its real fulfillment; the person attains value by recognizing that truth transcends his capacity and includes him in a relationship which ‘Abdu’l-Bahá said endowed the part with the quality of the whole. To receive, we give. In comparison to this divine creation, the traditional claims of individual conscience, of personal judgment, of private freedom, seem nothing more than empty assertions advanced in opposition to the divine will. It cannot be sufficiently emphasized that the Bahá’í’s relationship to this new spiritual society is an expression of faith, and faith alone raises personality out of the pit of self-will and moral isolation into which so much of the world has fallen.

There can be no organic society, in fact, without social truth and social law embracing the individual members and evoking a loyalty both voluntary and complete. The political and economic groups which the individual enters with reservations are not true societies but temporary combinations of restless personalities, met in a truce which can not endure. Bahá’u’lláh has for ever solved the artificial dilemma which confuses and betrays the ardent upholder of individual freedom by His categorical statement that human freedom consists in obedience to God’s law. The freedom revolving around self—will He declares “must, in the end, lead to sedition, whose flames none can quench . . . Know ye that the embodiment of liberty and its symbol is the animal. True liberty consists in

1 Elected April 21 . 1963

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Sixth National Convention of the Bahá’ís of Alaska, Anchorage, April 1962.

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man‘s submission unto My commandments, little as ye know it.”

The Guardian, applying the terms of the Will and Testament to an evolving order, has given the present generation of Bahá’ís a thorough understanding of Bahá’í institutions and administrative principles. Rising to its vastly increased responsibility resulting from the loss of the beloved Master, ‘Abdu’l-Bahá, the Bahá’í community itself has intensified its eflbrts until in America alone the number of believers has been more than quadrupled since 1921.‘ It has been their destiny to perfect the local and national Bahá’í institutions as models for the believers in other lands. Within the scope of a single lifetime, the American Bahá’í community has developed from a small local group to a national unit of a world society, passing through the successive stages by which a civilization achieves its pristine pattern and severs itself from the anarchy and confusion of the past.

In Shoghi Effendi’s letters addressed to this Bahá’í community, we have the statement of the form of the administrative order, its function and purpose, its scope and activity, as well as its significance, which unites the thoughts and inspires the actions of all believers today.

From these letters are selected a number of passages presenting fundamental aspects of the world order initiated by Bahá’u’lláh.

1. On its nature and scope “I cannot refrain from appealing to them who stand identified with the Faith to disregard the prevailing notions and the fleeting fashions of the day, and to realize as never before that the exploded theories and the tottering institutions of present-day civilization must needs appear in sharp contrast with those God-given institutions which are destined to arise upon their ruin. . . .

“For Bahá’u’lláh . . . has not only imbued mankind with a new and regenerating Spirit. He has not merely enunciated certain universal principles, or propounded a particular philosophy, however potent, sound and universal these may be. In addition to these He, as well as ‘Abdu’l-Bahá after Him, has, unlike the Dispensations of the past, clearly and specifically laid down a set of Laws, established definite institutions, and provided for

1 As of 1954.

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the essentials of a Divine Economy. These are destined to be a pattern for future society, a supreme instrument for the establishment of the Most Great Peace, and the one agency for the unification of the world, and the proclamation of the reign of righteousness and justice upon the earth. . . .

“Unlike the Dispensation of Christ, unlike the Dispensation of Muhammad, unlike all the Dispensations of the past, the apostles of Bahá’u’lláh in every land, wherever they labor and toil, have before them in clear, in unequivocal and emphatic language, all the laws, the regulations, the principles, the institutions, the guidance, they require for the prosecution and consummation of their task. Therein lies the distinguishing feature of the Bahá’í Revelation. Therein lies the strength of the unity of the Faith, of the validity of a Revelation that claims not to destroy or belittle previous Revelations, but to connect, unify, and fulfill them. . . .

“Feeble though our Faith may now appear in the eyes of men, who either denounce it as an offshoot of Islam, or contemptuously ignore it as one more of those obscure sects that abound in the West, this priceless gem of Divine Revelation, now still in its embryonic state, shall evolve within the shell of His law, and shall forge ahead, undivided and unimpaired, till it embraces the whole of mankind. Only those who have already recognized the supreme station of Bahá’u’lláh, only those whose hearts have been touched by His love, and have become familiar with the potency of His spirit, can adequately appreciate the value of this Divine EconomyHis inestimable gift to mankind. . . .

“This Administrative Order will, as its component parts, its organic institutions, begin to function with efficiency and vigor, assert its claim and demonstrate its capacity to be regarded not only as the nucleus but the very pattern of the New World Order destined to embrace in the fullness of time the whole of mankind.

“Alone of all the Revelations gone before it this Faith has succeeded in raising a structure which the bewildered followers of bankrupt and broken creeds might well approach and critically examine, and seek, ere it is too late, the invulnerable security of its world-embracing shelter. . . .

“To what else if not to the power and

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Second National Convention of the Bahá’ís of Argentina, Buenos Aires, April 1962.

majesty which this Administrative Order—the rudiments of the future all-enfolding Bahá’í Commonwealth—is destined to manifest, can these utterances of Bahá’u’lláh allude: ‘The world’s equilibrium hath been upset through the vibrating influence of this most great, this new World Order. Mankind’s ordered life hath been revolutionized through the agency of this unique, this wondrous System—the like of which mortal eyes have never witnessed. . . .’ ”

2. On its local and national institutions: “A perusal of some of the words of Bahá’u’lláh and ‘Abdu’l-Bahá on the duties and functions of the Spiritual Assemblies in every land (later to be designated as the local Houses of Justice), emphatically reveals the sacredness of their nature, the wide scope of their activity, and the grave responsibility which rests upon them.

“Addressing the members of the Spiritual Assembly in Chicago, the Master reveals the followingz—‘Whenever ye enter the councilchamber, recite this prayer with a heart throbbing with the love of God and a tongue purified from all but His remembrance, that the All—powerful may graciously aid you to achieve supreme victoryz—“O God, my God! We are servants of Thine that have turned with devotion to Thy Holy Face, that have detached ourselves from all beside Thee in this glorious Day. We have gathered in this Spiritual Assembly, united in our views and thoughts, with our purposes harmonized to exalt Thy Word amidst mankind. O Lord, our God! Make us the signs of Thy Divine

Guidance, the Standards of Thy exalted Faith amongst men, servants to Thy mighty Covenant, O Thou our Lord Most High, manifestations of Thy Divine Unity in Thine Abhá Kingdom, and resplendent stars shining upon all regions. Lord! Aid us to become seas surging with the billows of Thy wondrous Grace, streams flowing from Thy all-glorious Heights, goodly fruits upon the Tree of Thy heavenly Cause, trees waving through the breezes of Thy Bounty in Thy celestial Vineyard. O God! Make our souls dependent upon the Verses of Thy Divine Unity, our hearts cheered with the outpourings of Thy Grace, that we may unite even as the waves of one sea and become merged together as the rays of Thine efl‘ulgent Light; that our thoughts, our views, our feelings may become as one reality, manifesting the spirit of union throughout the world. Thou art the Gracious, the Bountiful, the Bestower, the Almighty, the Merciful, the Compassionate.” ’

“In the Most Holy Book is revealed:‘The Lord hath ordained that in every City a House of Justice be established wherein shall gather counsellors to the number of Bahá, and should it exceed this number it does not matter. It behooveth them to be the trusted ones of the Merciful among men and to regard themselves as the guardians appointed of God for all that dwell on earth. It is incumbent upon them to take counsel together and to have regard for the interests of the servants of God, for His sake, even as they regard their own interests, and to

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First National Convention of the Bahá’ís of Bolivia, La Paz, April 1961, attended by Hand of the Cause Raḥmatu’lláh Muhájir.

choose that which is meet and seemly. Thus hath the Lord your God commanded you. Beware lest ye put away that which is clearly revealed in His Tablet. Fear God, O ye that perceive.”

“Furthermore, ‘Abdu’l-Bahá reveals the followingz—‘It is incumbent upon every one not to take any step without consulting the Spiritual Assembly, and they must assuredly obey with heart and soul its bidding and be submissive unto it, that things may be properly ordered and well arranged. Otherwise every person will act independently and after his own judgment, will follow his own desire, and do harm to the Cause.”

“ ‘The prime requisites for them that take counsel together are purity of motive, radiance of spirit, detachment from all else save God, attraction to His Divine Fragrances, humility and lowliness amongst His loved ones, patience and Iong-suffering in difficulties and servitude to His exalted Threshold. Should they be graciously aided to acquire these attributes, victory from the unseen Kingdom of Baha shall be vouchsafed to them. In this day, Assemblies of consultation are of the

greatest importance and a vital necessity. Obedience unto them is essential and obligatory. The members thereof must take counsel together in such wise that no occasion for ill-feeling or discord may arise. This can be attained when every member expresseth with absolute freedom his own opinion and setteth forth his argument. Should any one oppose, he must on no account feel hurt for not until matters are fully discussed can the right way be revealed. The shining spark of truth cometh forth only after the clash of differing opinions. If after discussion, a decision be carried unanimously, well and good; but if, the Lord forbid, differences of opinion should arise, a majority of voices must prevail.’

“Enumerating the obligations incumbent upon the members of consulting councils, the Beloved reveals the followingz—‘The first condition is absolute love and harmony amongst the members of the Assembly. They must be wholly free from estrangement and must manifest in themselves the Unity of God. for they are the waves of one sea, the drops

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amm w>m>q Sowru

Second National Convention of the Bahá’ís of Brazil, Rio de Janeiro, April 1962.

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of one river, the stars of one heaven, the rays of one sun, the trees of one orchard, the flowers of one garden. Should harmony of thought and absolute unity be non-existent, that gathering shall be dispersed and that Assembly be brought to naught. The second condition:They must when coming together turn their faces to the Kingdom on high and ask aid from the Realm of Glory. They must then proceed with the utmost devotion, courtesy, dignity, care and moderation to express their views. They must in every matter search out the truth and not insist upon their own opinion, for stubbornness and persistence in one’s vieWs will lead ultimately to discord and wrangling and the truth will remain hidden. The honored members must with all freedom express their own thoughts, and it is in no wise permissible for one to belittle the thought of another, nay, he must with moderation set forth the truth, and should differences of opinion arise a majority of voices must prevail, and all must obey and submit to the majority. It is again not permitted that any one of the honored members object to or censure, whether in or out of the meeting, any decision arrived at previously, though that decision be not right, for such criticism would prevent any decision from being enforced. In short, whatsoever thing is arranged in harmony and with love and purity of motive, its result is light, and should the least trace of estrangement prevail the result shall be darkness upon darkness. . . . If this be so regarded, that Assembly shall be of God, but otherwise it shall lead to coolness and alienation that proceed from the Evil One. Discussions must all be confined to spiritual matters that pertain to the training of souls, the instruction of children, the relief of the poor, the help of the feeble throughout all classes in the world, kindness to all peoples, the diffusion of the fragrances of God and the exaltation of His Holy Word. Should they endeavor to fulfill these conditions the Grace of the Holy Spirit shall be vouchsafed unto them, and that Assembly shall become the center of the Divine blessings, the hosts of Divine confirmation shall come to their aid, and they shall day by day receive a new effusion of Spirit.’

“So great is the importance and so supreme is the authority of these Assemblies that once ‘Abdu’l-Bahá after having Himself and in His

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own handwriting corrected the translation made into Arabic of the I&raqét (the Splendors) by fleifl Faraj, a Kurdish friend from Cairo, directed him in a Tablet to submit the above-named translation to the Spiritual Assembly of Cairo, that he may seek from them before publication their approval and consent. These are His very words in that Tablet:—‘His honor, fleikh Faraju’llah, has here rendered into Arabic with greatest care the ]shraqat and yet I have told him that he must submit his version to the Spiritual Assembly of Egypt, and I have conditioned its publication upon the approval of the above-named Assembly. This is so that things may be arranged in an orderly manner, for should it not be so any one may translate a certain Tablet and print and circulate it on his own account. Even a non-believer might undertake such work, and thus cause confusion and disorder. If it be conditioned, however, upon the approval of the Spiritual Assembly, a translation prepared, printed and circulated by a non-believer will have no recognition whatever.’

“This is indeed a clear indication of the Master’s express desire that nothing whatever should be given to the public by any individual among the friends, unless fully considered and approved by the Spiritual Assembly in his locality; and if this (as is undoubtedly the case) is a matter that pertains to the general interest of the Cause in that land, then it is incumbent upon the Spiritual Assembly to submit it to the consideration and approval of the national body representing all the various Local Assemblies. Not only with regard to publication, but all matters without any exception whatsoever, regarding the interests of the Cause in that locality, individually or collectively, should be referred exclusively to the Spiritual Assembly in that locality, which shall decide upon it, unless it be a matter of national interest, in which case it shall be referred to the national body. With this national body also will rest the decision whether a given question is of local or national interest. (By national affairs is not meant matters that are political in their character, for the friends of God the world over are strictly forbidden to meddle with political affairs in any way whatever, but rather things that afl‘ect the spiritual activities of the body of the friends in that land.)

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Thirteenth National Convention of the Bahá’ís of Canada, Toronto, Ontario, April 1960, attended by Hands of the Cause Amatu’l-Bahá Rúḥíyyih Khánum and John A. Robarts.

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“F ull harmony, however, as well as co-operation among the various Local Assemblies and the members themselves, and particularly between each Assembly and the national body, is of the utmost importance, for upon it depends the unity of the Cause of God, the solidarity of the friends, the full, speedy and efficient working of the spiritual activities of His loved ones.

“Large issues in such spiritual activities that affect the Cause in general in that land, such as the management of the Star of the West and any periodical which the National Body may decide to be a Bahá’í organ, the matter of publication, of reprinting Bahá’í literature and its distribution among the various Assemblies, the means whereby the teaching campaign may be stimulated and maintained, the work of the Mashriqu’l-Adhkár, the racial question in relation to the Cause, the matter of receiving Orientals and association with them, the care and maintenance of the precious film exhibiting a‘ phase of the Master’s sojourn in the United States of America as well as the original matrix and the records of His voice, and various other national spiritual activities, far from being under the exclusive jurisdiction of any Local Assembly or group of friends, must each be minutely and fully directed by a special board, elected by the National Body, constituted as a committee thereof, responsible to it and upon which the National Body shall exercise constant and general supervision. . ..

“Regarding the establishment of ‘National Assemblies,’ it is of Vital importance that in every country, where the conditions are favorable and the number of the friends has grown and reached a considerable size, such as America, Great Britain and Germany, a ‘National Spiritual Assembly’ be immediately established, representative of the friends throughout that country.

“Its immediate purpose is to stimulate, unify and co-ordinate by frequent personal consultations, the manifold activities of the friends as well as the Local Assemblies; and by keeping in close and constant touch with the Holy Land, initiate measures, and direct in general the affairs of the Cause in that country.

“It serves also another purpose, no less essential than the first, as in the course of time it shall evolve into the National House

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of Justice (referred to in ‘Abdu’l-Bahá’s Will as the ‘secondary House of Justice’), which according to the explicit text of the Testament will have, in conjunction with the other National Assemblies throughout the Bahá’í world, to elect directly the members of the International House of Justice, that Supreme Council that will guide, organize and unify the affairs of the Movement throughout the world.

“It is expressly recorded in ‘Abdu’l-Bahá’s Writings that these National Assemblies must be indirectly elected by the friends; that is, the friends in every country must elect a certain number of delegates, who in their turn will elect from among all the friends in that country the members of the National Spiritual Assembly. In such countries, therefore, as America, Great Britain and Germany, a fixed number of secondary electors must first be decided upon. The friends then in every locality where the number of adult declared believers exceeds nine must directly elect its quota of secondary electors assigned to it in direct proportion to its numerical strength. These secondary electors will then, either through correspondence, or preferably by gathering together, and first delibei‘ating upon the affairs of the Cause throughout their country (as the delegates to the Convention), elect from among all the friends in that country nine who will be the members of the National Spiritual Assembly.

“This National Spiritual Assembly, which, pending the establishment of the Universal House of Justice, will have to be re-elected once a year, obviously assumes grave responsibilities, for it has to exercise full authority over all the Local Assemblies in its province, and will have to direct the activities of the friends, guard vigilantly the Cause of God, and control and supervise the affairs of the Movement in general.

“Vital issues, affecting the interests of the Cause in that country such as the matter of translation and publication, the Mashriqu’l-Adhkár, the Teaching Work, and other similar matters that stand distinct from strictly local affairs, must be under the full jurisdiction of the National Assembly.

“It will have to refer each of these questions, even as the Local Assemblies, to a special Committee, to be elected by the members of

[Page 496]496

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First National Convention of the Bahá’ís of Chile, Santiago, April 1961, attended by Hand of the Cause Hermann Grossmann.

the National Spiritual Assembly, from among all the friends in that country, which will bear to it the same relation as the local committees bear to their respective Local Assemblies.

“With it, too, rests the decision whether a certain point at issue is strictly local in its nature, and should be reserved for the consideration and decision of the Local Assembly, or whether it should fall under its own province and be regarded as a matter which ought to receive its special attention. The National Spiritual Assembly will also decide upon such matters which in its opinion should be referred to the Holy Land for consultation and decision.

“With these Assemblies, local as well as national, harmoniously, vigorously, and efficiently functioning throughout the Bahá’í world, the only means for the establishment of the Supreme House of Justice will have been secured. And when this Supreme Body will have been properly established, it will have to consider afresh the whole situation, and lay down the principle which shall direct, so long as it deems advisable, the affairs of the Cause. . .

THE Bahá’í

“The need for the centralization of authority in the National Spiritual Assembly, and the concentration of power in the various Local Assemblies, is made manifest when we reflect that the Cause of Bahá’u’lláh is still in its age of tender growth and in a stage of transition; when we remember that the full implications and the exact significance of the Master’s world-wide instructions, as laid down in His Will, are as yet not fully grasped, and the whole Movement has not sufficiently crystallized in the eyes of the world.

“It is our primary task to keep the most vigilant eye on the manner and character of its growth, to combat effectively the forces of separation and of sectarian tendencies, lest the Spirit of the Cause be obscured, its unity be threatened, its Teachings sufl'er corruption; lest extreme orthodoxy on one hand, and irresponsible freedom on the other, cause it to deviate from that Straight Path which alone can lead it to success. . . .

“Hitherto the National Convention has been primarily called together for the consideration of the various circumstances attending the election of the National Spiritual

[Page 497]THE WORLD ORDER OF Bahá’u’lláh

497

Second National Convention of the Bahá’ís of Colombia, Bogota, April 1962.

Assembly. I feel, however, that in view of the expansion and the growing importance of the administrative sphere of the Cause, the general sentiments and tendencies prevailing among the friends, and the signs of increasing interdependence among the National Spiritual Assemblies throughout the world, the assembled accredited representatives of the American believers should exercise not only the vital and responsible right of electing the National Assembly, but should also fulfill the functions of an enlightened, consultative and co-operative body that will enrich the experience, enhance the prestige, support the authority, and assist the deliberations of the National Spiritual Assembly. It is my firm conviction that it is the bounden duty, in the interest of the Cause we all love and serve, of the members of the incoming National Assembly, once elected by the delegates at Convention time, to seek and have the utmost regard, individually as well as collectively, for the advice, the considered opinion and the true sentiments of the assembled delegates. Banishing every vestige of secrecy, of undue reticence, of dictatorial aloofness, from their

midst, they should radiantly and abundantly unfold to the eyes of the delegates, by whom they are elected, their plans, their hopes, and their cares. They should familiarize the delegates with the various matters that will have to be considered in the current year, and calmly and conscientiously study and weigh the opinions and judgments of the delegates. The newly elected National Assembly, during the few days when the Convention is in session and after the dispersal of the delegates, should seek ways and means to cultivate understanding, facilitate and maintain the exchange of views, deepen confidence, and vindicate by every tangible evidence their one desire to serve and advance the common weal. Not infrequently, nay oftentimes, the most lowly, untutored and inexperienced among the friends will, by the sheer inspiring force of selfless and ardent devotion, contribute a distinct and memorable share to a highly involved discussion in any given Assembly. Great must be the regard paid by those whom the delegates call upon to serve in high position to this all-important though inconspicuous manifestation of the revealing

[Page 498]498

THE BAHA’I WORLD

First National Convention of the Bahá’ís of Costa Rica, San José, April 1961, attended by Hand of the Cause D_hikru’lláh Khádem.

power of sincere and earnest devotion. “The National Spiritual Assembly, however, in view of the unavoidable limitations imposed upon the convening of frequent and long-standing sessions of the Convention, will have to retain in its hands the final decision on all matters that affect the interests of the Cause in America, such as the right to decide whether any Local Assembly is functioning in accordance with the principles laid down for the conduct and advancement of the Cause. It is my earnest prayer that they will utilize their highly responsible position, not only for the wise and eflficient conduct of the affairs of the Cause, but also for the extension and deepening of the spirit of cordiality and wholehearted and mutual support in their cooperation with the body of their co-workers throughout the land. The seating of delegates to the Convention, i.e., the right to decide upon the validity of the credentials of the delegates at a given Convention, is vested in the outgoing National Assembly, and the right to decide who has the voting privilege is also ultimately placed in the

hands of the National Spiritual Assembly, either when a Local Spiritual Assembly is being for me first time formed in a given locality, or when differences arise between a new applicant and an already established Local Assembly. While the Convention is in session and the accredited delegates have already elected from among the believers throughout the country the members of the National Spiritual Assembly for the current year, it is of infinite value and a supreme necessity that as far as possible all matters requiring immediate decision should be fully and publicly considered, and an endeavor be made to obtain after mature deliberation, unanimity in vital decisions. Indeed, it has ever been the cherished desire of our Master, ‘Abdu’l-Bahá, that the friends in their councils, local as well as national, should by their candor, their honesty of purpose, their singleness of mind, and the thoroughness of their discussions, achieve unanimity in all things. Should this in certain cases prove impracticable the verdict of the majority should prevail, to which decision the minority

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499

National Convention of the Bahá’ís of Cuba, Havana, April 1962.

must under all circumstances, gladly, spontaneously and continually, submit.

“Nothing short of the all-encompassing, all-pervading power of His Guidance and Love can enable this newly—enfolded order to gather strength and flourish amid the storm and stress of a turbulent age, and in the fullness of time vindicate its high claim to be universally recognized as the one Haven of abiding felicity and peace.”

3. On its international institutions: “It should be stated, at the very outset, in clear and unambiguous language, that these twin institutions of the Administrative Order of Bahá’u’lláh should be regarded as divine in origin, essential in their functions and complementary in their aim and purpose. Their common, their fundamental object is to insure the continuity of that divinelyappointed authority which flows from the Source of our Faith, to safeguard the unity of its followers and to maintain the integrity and flexibility of its teachings. Acting in conjunction with each other these two inseparable institutions administel its affairs,

coordinate its activities, promote its interests, execute its laws and defend its subsidiary institutions. Severally, each operates within a clearly defined sphere of jurisdiction; each is equipped with its own attendant institutionsinstruments designed for the efiective discharge of its particular responsibilities and duties. Each exercises, within the limitations imposed upon it, its powers, its authority, its rights and prerogatives. These are neither contradictory, nor detract in the slightest degree from the position which each of these institutions occupies. Far from being incompatible or mutually destructive, they supplement each other’s authority and functions, and are permanently and fundamentally united in their aims.

“‘It is incumbent upon the members of the House of Justice,’ Bahá’u’lláh, on the other hand, declares in the Eighth Leaf of the Exalted Paradise, ‘to take counsel together regarding those things which have not outwardly been revealed in the Book, and to enforce that which is agreeable to them. God will verily inspire them with whatsoever

[Page 500]500

THE BAHA’I WORLD

-1 National Convention of the Bahá’ís of the Dominican Republic, Santo Domingo, April 1962.

He willeth, and He verily is the Provider, the Omniscient.’ ‘Unto the Most Holy Book’ (the Kitab-i-Aqdas), ‘Abdu’l-Bahá states in His Will, ‘every one must turn, and all that is not expressly recorded therein must be referred to the Universal House of Justice. That which this body, whether unanimously or by a majority doth carry, that is verily the truth and the purpose of God Himself. Whoso doth deviate therefrom is verily of them that love discord, hath shown forth malice, and turned away from the Lord of the Covenant.’

“Not only does ‘Abdu’l-Bahá confirm in His Will Bahá’u’lláh’s above-quoted statement, but invests this body with the additional right and power to abrogate, according to the exigencies of time, its own enactments, as well as those of a preceding House of Justice. ‘Inasmuch as the House of Justice,’ is His explicit statement in His Will, ‘hath power to enact laws that are not expressly recorded in the Book and bear upon daily transactions, so also it hath power to repeal the same . . . This it can do because these laws form no part of the divine explicit text.’

“Referring to both the Guardian and the Universal House of Justice we read these

emphatic words: ‘The sacred and youthful Branch, the Guardian of the Cause of God, as well as the Universal House of Justice to be universally elected and established, are both under.the care and protection of the Abhá Beauty, under the shelter and unerring guidance of the Exalted One (the Báb) (may my life be offered up for them both). Whatsoever they decide is of God.’

“From these statements it is made indubitably clear and evident that the Guardian of the Faith has been made the Interpreter of the Word and that the Universal House of Justice has been invested with the function of legislating on matters not expressly revealed in the teachings. The interpretation of the Guardian, functioning within his own sphere, is as authoritative and binding as the enactments of the International House of Justice, whose exclusive right and prerogative is to pronounce upon and deliver the final judgment on such laws and ordinances as Bahá’u’lláh has not expressly revealed. Neither can, nor will ever, infringe upon the sacred and prescribed domain of the other. Neither will seek to curtail the specific and undoubted authority with which both have been divinely invested. . . .

[Page 501]THE WORLD ORDER OF Bahá’u’lláh 501

First National Convention of the Bahá’ís of Ecuador, Quito, April 1961, attended by Hand of the Cause Hasan Balyuzi.

Second National Convention of the Bahá’ís of El Salvador, San Salvador, April 1962.

[Page 502]502 THE BAHA’iWORLD

First National Convention of the Bahá’ís of Guatemala, Guatemala City, April 1961, attended by Hand of the Cause William Sears.

National Convention of the Bahá’ís of Haiti, Port-au-Prince, April 1962.

[Page 503]THE WORLD ORDER OF Bahá’u’lláh

503

Second National Convention of the Bahá’ís of Honduras, Tegucigalpa, April 1962.

“Let no one, while this System is still in its infancy, misconceive its character, belittle its significance or misrepresent its purpose. The bedrock on which this Administrative Order is founded is God’s immutable Purpose for mankind in this day. The Source from which it derives its inspiration is no less than Bahá’u’lláh Himself. Its shield and defender are the embattled hosts of the Abhá Kingdom. Its seed is the blood of no less than twenty thousand martyrs who have offered up their lives that it may be born and flourish. The axis round which its institutions revolve are the authentic provisions of the Will and Testament of ‘Abdu’l-Bahá. Its guiding principles are the truths which He Who is the unerring Interpreter of the teachings of our Faith has so clearly enunciated in His public addresses throughout the West. The laws that govern its operation and limit its functions are those which have

been expressly ordained in the Kitáb-i—Aqdas. The seat round which its spiritual, its humanitarian and administrative activities will cluster are the Mas__hriqu’i-Adhkár and its Dependencies. The pillars that sustain its authority and buttress its structure are the twin institutions of the Guardianship and of the Universal House of Justice. The central, the underlying aim which animates it is the establishment of the New World Order as adumbrated by Bahá’u’lláh. The methods it employs, the standard it inculcates, incline it to neither East nor West, neither Jew nor Gentile, neither rich nor poor, neither white nor colored. Its watchword is the unification of the human race; its standard the ‘Most Great Peace’; its consummation the advent of that golden millennium—the Day when the kingdoms of this world shall have become the Kingdom of God Himself, the Kingdom of Bahá’u’lláh.”

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National Convention of the Bahá’ís of Jamaica, Kingston, April 1962.

Second National Convention of the Bahá’ís of Mexico, Mexico City, April 1962.

[Page 505]THE WORLD ORDER OF Bahá’u’lláh

505

THE INSTITUTION OF THE NATIONAL SPIRITUAL ASSEMBLY

By HORACE HOLLEY

THE sacred Writings of the Bahá’í Faith create organic institutions having a membership elected by the Bahá’í community. Bahá’u’lláh called these institutions into being; their establishment, definition, training and development came later, in the ministry of ‘Abdu’l-Bahá and in that of the Guardian appointed in ‘Abdu’l-Bahá’s Testament.

Since the passing of ‘Abdu’l-Bahá in 1921, the formation of Local Spiritual Assemblies has multiplied in East and West, and the institution of the National Spiritual Assembly has become firmly established. Concerning this national administrative body Shoghi Effendi has provided clear information and direction. Its purpose, its power, its responsibility and its functions and duties are definitely prescribed.

“Its immediate purpose is to stimulate, unify and co-ordinate by frequent personal consultations the 'manifold activities of the friends [believers] as well as the Local Assemblies; and by keeping in close and constant touch with the Holy Land [Bahá’í World Center], initiate measures, and direct in general the affairs of the Cause in that country.

“It serves also another purpose, no less essential than the first in conjunction with the other National Assemblies throughout the Bahá’í world, to elect directly the members of the International House of Justice, that Supreme Council that will guide, organize and unify the afl‘airs of the [Faith] throughout the world.

“. . it has to exercise full authority over all the Local Assemblies in its province, and will have to direct the activities of the friends, guard vigilantly the Cause of God, and control and supervise the affairs of the [Faith] in general.

“Vital issues, affecting the interests of the Cause in that country . . . that stand distinct from strictly local affairs, must be under the full jurisdiction of the National Assembly.

It will have to refer each of these questions . . . to a special Committee, to be elected by the members of the National Spiritual Assembly, from among all the friends in that country . . . “With it, too, rests the decision whether a certain point at issue is strictly local in its nature . . . or whether it should fall under its own province and be regarded as a matter which ought to receive its special attention.”1 “The need for the centralization of authority in the National Spiritual Assembly, and the concentration of power in the various Local Assemblies, is . . . manifest.”2 “The authority of the National Spiritual Assembly is undivided and unchallengeable in all matters pertaining to the administration of the Faith [throughout its country]?3 The individual Bahá’í has spiritual citizenship in a world community of believers acting through local, national and international bodies. There is no division of interest or conflict of authority among these institutions, for ever since the ascension of Bahá’u’lláh in 1892 His Faith has possessed infallible guidance by virtue of His Covenant, which specifically provides it. The action of a Bahá’í administrative body, therefore, while rationally determined by constitutional principles, operates in a spiritual realm revealed by the Manifestation of God and maintained free from political pressure and the influence of materialism. Apart from the appointed Interpreter, n0 Bahá’í has individual authority. Decisions are confined to the sphere of action and are made by a body of nine persons. The advice and direction clarifying the nature and operation of a National Spiritual Assembly have been compiled by the American Bahá’ís from letters written them by Shoghi Effendi.4

1 Bahá’í Administration (1945 edition), pp. 39-40.

2 ibid., D. 42.

3 Bahá’í Procedure (1942). D. 63.

4 Bahá’í Adminixlratian; Declaration of Trust and ByLaws of the National Spiritual Assembly of the Bahá’ís of the United States.

[Page 506]506

During the ministry of ‘Abdu’l-Bahá, after He had approved the petition submitted to Him by the American Bahá’ís expressing their desire to construct a House of Worship, these Bahá’ís formed a national body known as Bahá’í Temple Unity, incorporated for the purpose of gathering funds and co-ordinating plans to erect the Temple in Wilmette. That body, though national in scope and elected by delegates representing the various local Bahá’í communities, was not a National Spiritual Assembly. It is interesting to note that in Bahá’í Temple Unity the American Bahá’ís established a body reflecting their own national historical experience. The local communities preceded the national body in time and each exercised an independent authority in the conduct of its own affairs. When their representatives agreed to form a national Bahá’í body with full jurisdiction over Temple matters, they transferred to it powers which vested final decision not in its directors but in the Annual Convention. The vital distinction between Temple Unity and the National Spiritual Assembly when later established lay in this field of ultimate authority. The National Spiritual Assembly possessed original authority, powers and functions of its own. It came into existence through election of its nine members at a National Convention but constituted a continuing authority derived from the Bahá’í Teachings and not conferred by any action of the believers, whether as local communities or as delegates. This authority emerged supreme in relation to Bahá’í matters within the national community but subject to the higher authority of the Guardian and also of the future International House of Justice.

Within its own realm the National Spiritual Assembly is an institution created by the Teachings of the Faith independent of the Bahá’ís who elect its members and of the Bahá’ís composing its membership. In no way does this institution reflect either the political or the ecclesiastical influences of its environment, whether in America, Europe or the East. This fact has paramount importance. On the one hand it reveals the

THE Bahá’í WORLD

existence of an organic religious society; on the other hand it demonstrates the freedom of this new community from the legalisms and devices acting within every human institution.

While the transition from Bahá’í Temple Unity to National Spiritual Assembly in North America emphasizes certain principles inherent in Bahá’í institutions, the formation of a National Spiritual Assembly in a new area represents more profoundly the creation of a new type of society. EVery national Bahá’í community has gone through some evolution reflecting its historical background before its National Spiritual Assembly was established.

The functions of a National Spiritual Assembly are manifold: the publication of Bahá’í literature; national teaching plans; supervision of local communities; encouragement and direction of all the Bahá’ís in their service to the Faith; and representation of the Bahá’ís in relation to the civil authorities. Each national body prepares and adopts its own constitution, formulated on the basis of the model approved by the Guardian of the Bahá’í Faith. All the National Spiritual Assemblies collectively, under the title of The Bahá’í International Community, constitute an international non-governmental organization whose delegates are accredited by United Nations for attendance and participation in its regional conferences.

Through the institution of the National Spiritual Assembly, Bahá’ís are enabled to carry out plans of considerable magnitude, collaborate with Bahá’ís of all other lands in matters of international interest, maintain common standards of administrative principle, and take advantage, in the appointment of committees, of particular talents and aptitudes possessed by individual believers. The National Spiritual Assembly stands as one of the pillars supporting the Bahá’í world community. Participation in national Bahá’í activities serves to insulate the individual Bahá’í from infection by the psychic ills which afflict modern society as result of its lack of faith and spiritual direction. Within the shelter of this emerging order the storms of partisanship cannot engulf the soul.

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A PROCEDURE FOR THE CONDUCT OF THE ANNUAL BAHA’T CONVENTION

I. THE ANNUAL Bahá’í CONVENTION

A SUMMARY of the constitutional basis of the Convention has been made by the National Spiritual Assembly and approved by the Guardian . . .

II. CONVENTION CALL

The National Spiritual Assembly determines the date, duration and place of the Annual Convention and provides for such meetings in connection with the Convention as it may feel are desirable.

III. CONVENTION PROCEDURE

The Twenty-sixth Annual Convention [of the Bahá’ís of the United States and Canada], held in 1934, voted 3 recommendation calling upon the National Spiritual Assembly to supply a parliamentary procedure for the conduct of the Annual Convention, and the present material has been prepared to meet the need indicated by that recommendation.

Order of Business

Prayer and devotional readings, provided by the outgoing National Spiritual Assembly.

Opening of the Convention by Presiding Officer of the National Spiritual Assembly.

Roll call of delegates by the Secretary of the National Spiritual Assembly.

Election by secret ballot of Convention Chairman and Secretary. The Convention Officers are to be elected by the assembled delegates from among the entire number of delegates who are present at the Convention.

Annual Report of National Spiritual Assembly. Annual Financial Report of National

Spiritual Assembly.

Convention message to the Guardian of the Faith.

Annual Committee Reports: These are to be considered as part of the Report of the

National Spiritual Assembly. They are whenever possible published in Ba/Id’z' News in advance of the Convention date, for the information of the delegates.

Subjects for Consultation: Any delegate may, before the Convention convenes, recommend to the National Assembly such topics as he deems of sufficient importance to be included in the Convention agenda: and the National Spiritual Assembly, from the list of topics received from delegates. and also suggested by its own knowledge and experience, is to prepare an agenda or order of business as its recommendation to the Convention.

This agenda may include, as part of the National Assembly’s Annual Report, the presentation of special subjects by well qualified members, committee representatives or non-Bahá’í experts whose exposition is necessary or desirable for the information of the delegates.

On motion duly made, seconded and voted, any such subject may be omitted, and also on motion duly made, seconded and voted, any other subject may be proposed for special consultation.

Annual Election: The election of members of the National Spiritual Assembly is to take place approximately midway during the Convention sessions, so as to enable the delegates to consult with both the outgoing and incoming Assemblies, in accordance with the Guardian’s expressed desire.

Conduct of Business

Every deliberative body, to fulfill its functions, must conduct its deliberations in accordance with some established rules of order. The parliamentary procedure here set forth for the Convention is based upon the procedure already adopted for meetings of Local Assemblies and communities. It accordingly extends to sessions of the Annual Convention the same procedure under which

[Page 508]THE BAHA’I WORLD

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[Page 509]THE WORLD ORDER OF Bahá’u’lláh

the delegates, in their other Bahá’í activities, are accustomed to conduct discussion and consultation.

The purpose of consultation at the Annual Convention is threefold: to arrive at full and complete knowledge of the current conditions, problems and possibilities of the Faith in America; to give to the incoming National Assembly the benefit of the collective wisdom, guidance and constructive suggestions of the assembled delegates; and to contribute to the unity, in spirit and in action, of the entire American Bahá’í community.

The freedom of each and every delegate to take part in discussion and to initiate motions is untrammeled save as the undue activity of one delegate might hamper the rights of the other delegates. Any necessary limitation to be placed upon individual discussion shall be determined by the Chairman in the absence of any specific motion duly voted by the delegates themselves.

It shall be the duty of the Chairman to encourage general consultation and make possible the active participation of the greatest possible number of delegates.

The Chairman has the same power and responsibility for discussion and voting upon motions as other delegates. Members of the outgoing and incoming National Assembly who are not delegates may participate in the consultation but not vote.

I A resolution, or motion, is not subject to discussion or vote until duly made and seconded. It is preferable to have each resolution clear and complete in itself, but when an amendment is duly made and seconded, the Chairman shall call for a vote on the amendment first and then on the motion. An amendment must be relevant to, and not contravene, the subject matter of the motion.

The Chairman shall call for votes by oral expression of ayes and nays, but where the result of the vote is doubtful by a show of hands ora rising vote. A majority vote determines.

Discussion of any matter may be terminated by motion duly made, seconded and voted, calling upon the Chairman to bring the matter to an immediate vote or proceed to other business.

509

The transactions of the Convention shall be recorded by the Secretary, and when certified by the Convention officers shall be given to the National Spiritual Assembly.

Annual Election

The electors in the Annual Election shall consist of those delegates included in the Roll Call prepared by the National Spiritual Assembly.

Ballots and tellers” report forms shall be provided by the National Assembly.

The election shall be conducted by the Convention, but delegates unable to attend the Convention shall have the right to vote by mail.

The Chairman shall appoint three tellers, chosen from among the assembled delegates. The electoral method shall be as follows:

1. The Convention Secretary shall call the roll of delegates, whereupon each delegate, in turn, shall place his or her ballot in a ballot box; and as the names are called ballots received by mail shall be placed in the ballot box by the Secretary of the National Assembly.

2. The ballot box shall then be handed to the tellers, who shall retire from the Convention Hall to determine the result of the election.

3. The result of the election is to be reported by the tellers, and the tellers’ report is to be approved by the Convention.

4. The ballots, together with the tellers' report, certified by all the tellers, are to be given the National Spiritual Assembly for preservation.

IV. THE CONVENTION RECORD

The permanent record of each successive Annual Convention shall consist of the following:—(l) Convention Call as issued by the National Spiritual Assembly, including list of participating Bahá’í Communities; (2) list of accredited delegates; (3) Annual Reports of the National Spiritual Assembly and of its Committees; (4) Messages sent to and received from the Guardian; (5) Resolutions and other transactions of the assembled delegates; (6) the result of the Annual Election.

[Page 510]THE Bahá’í WORLD

First National Convention of the Bahá’ís of the Republic of Panama, Panama City, April 1961, attended by Hand of the Cause D_hikru’lláh flédem.

Second National Convention of the Bahá’ís of Paraguay, Asuncion, 1962.

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LOCAL SPIRITUAL ASSEMBLY* The Institution and Its Significance

THE institution of the Spiritual Assembly was created by Bahá’u’lláh and is an integral part of His Revelation, together with the teachings, principles, supplications, truth, and laws written in the Books and Tablets. It is the foundation stone of the new World Order, the establishment of which is the essential aim of the Bahá’í Faith. Through the loyalty of the believers who assist in the unfoldment of its latent attributes and powers, divine guidance and reinforcement is promised, and the forces of unity, justice, affection and fellowship are made to prevail over the negative elements which prey upon and destroy the civilization of an unbelieving age.

. . To it (Local Assembly) all local matters pertaining to the Cause must be directly and immediately referred for full consultation and decision. The importance, nay the absolute necessity of these Local Assemblies is manifest when we realize that in the days to come they will evolve into the local House of Justice, and at present provide the firm foundation on which the structure of the Master’s Will is to be reared in future.” B.A., p. 37.

“In order to avoid division and disruption, that the Cause may not fall a prey to conflicting interpretations, and lose thereby its purity and pristine vigor, that its affairs may be conducted with efficiency and promptness, it is necessary that every one should conscientiously take an active part in the election of these Assemblies, abide by their decisions, enforce their decree, and co-operate with them wholeheartedly in their task of stimulating the growth of the Movement throughout all regions. The members of these Assemblies, on their part, must disregard utterly their own likes and dislikes, their personal interests and inclinations, and concentrate their minds upon those measures that will conduce to the welfare and happiness of the Bahá’í Com

• From “The Bahá’í Community”

© National Spiritual Assembly of the Bahá’ís of the United States—1963.

munity and promote the common weal.” B.A., p. 41.

Formation of a Local Spiritual Assembly

When the requisite conditions exist, the local group of Bahá’ís is obligated to establish an_ Assembly. It is not an optionalmatter.

The requisite conditions are simple. They include the following:

1. There must be nine or more adult Bahá’ís in good standing resident in the community.

2. These Bahá’ís are to be declared and recognized believers, all meeting qualifications of faith laid down by the Guardian. If one or more members of the group are such newly-confirmed Bahá’ís that they are not yet recorded as believers by the National Spiritual Assembly, these new believers are to take a full part in the formation of the Assembly, subject to later determination of their Bahá’í status.

3. Each Local Assembly has a definite area of jurisdiction. In most cases the area is that of the civil boundaries of an incorporated village, town or city. An Assembly may also be formed by nine or more Bahá’ís who reside in the same township or county or unincorporated village.

Where the area of jurisdiction is a township, there must be nine or more adult Bahá’ís resident therein outside the limits of any incorporated town or city in the township, as each Bahá’í civil area must be separate and distinct from other areas where an Assembly might later be formed.

Where the area of jurisdiction is a county, the county itself must be small enough to permit all the believers to meet regularly. The county unit constitutes a Bahá’í area of jurisdiction only when in it there are nine or more Bahá’ís who have access to no smaller civil area such as township or permanent electoral district. Postal areas and school districts do not represent areas of jurisdiction for Bahá’í Assemblies.

[Page 512]512

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First National Convention of the Bahá’ís of Peru, Lima, April 1961.

4. At the present time there is only one date when Local Assemblies can be formed April 21 of any year. As the Bahá’í calendar consists of days which begin and end at sunset rather than midnight, the time to form an Assembly is after sunset on April 20 and before sunset on April 21.

5. Where there are more than nine adult Bahá’í’s, they form an Assembly by electing the nine members of the Spiritual Assembly. Where there are exactly nine adult Bahá’í's, they establish an Assembly by joint declaration, and all nine members must participate. The National Spiritual Assembly provides different types of report forms for these two methods, and the group should apply for the proper form in advance.

(For further information refer to the following section on “The Annual Election and Organization”)

The Annual Election and Organization

“These Local Spiritual Assemblies will have to be elected directly by the friends, and every declared believer of 21 years and above, far from standing aloof and assuming an indifferent or independent attitude, should

regard it his sacred duty to take part conscientiously and diligently, in the election, the consolidation and the efficient working of his own Local Assembly.” B.A., p. 39.

“Pending its (the Universal House of Justice) establishment, and to insure uniformity throughout the East and throughout the West, all Local Assemblies will have to be re-elected once a year, during the first day of Riḍván, and the result of polling, if possible, be declared on that day.” B.A., p. 41.

The annual meeting on April 21, called for the election of the Spiritual Assembly, provides the occasion for the presentation of annual reports by the Assembly and by all its committees.

The chairman of the outgoing Assembly presides at this meeting.

The order of business includes:

Reading of the call of the meeting

Reading of appropriate Bahá’í passages bearing upon the subject of the election

Appointment of tellers

Distribution of ballots

Prayers for the spiritual guidance of the voters

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The election by secret ballot

Presentation of annual reports Tellers’ report of the election Approval of the tellers’ report

Assembly members are elected by plurality vote. The believers receiving the nine highest votes on the first ballot are elected, unless two or more are tied for ninth place. In case of a tie, a second ballot is cast by those present, and on this ballot the voter is to write the name of one of those who are tied in the first ballot.

Contrary to the ways of the world, Bahá’í elections are approached in a spirit of prayer without preliminary electioneering 0r nominating of candidates. Before the ballots are cast, prayers should be read and all participating ask for guidance in selecting those best fitted to serve. In this regard the Guardian wrote:

“. .. Let us recall His explicit and oftenrepeated assurances that every Assembly elected in that rarefied atmosphere of selflessness and detachment is, in truth, appointed of God, that its verdict is truly inspired, that one and all should submit to its decision unreservedly and with cheerfulness.” B.A., p. 65.

“. . . the elector . . . is called upon to vote for none but those whom prayer and reflection have inspired him to uphold. Moreover, the practice of nomination, so detrimental to the atmosphere of a silent and prayerful election, is viewed with mistrust Should this simple system (based on plurality) be provisionally adopted, it would safeguard the spiritual principle of the unfettered freedom of the voter, who will thus preserve intact the sanctity of the choice he first made . . . B.A., p. 136.

“The newly elected Assembly is called together by the believer who received the highest number of votes, or in case two or more members have received the same said highest number of votes, then by the member selected by lot from among those members; and this member shall preside until the permanent chairman is chosen.” By-Laws of a L.S.A., Art. VIII.

It is preferable to have the election of the officers of the Assembly immediately following the annual election or formation by joint declaration; however, all nine members of the

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Assembly must be given opportunity to vote for the officers. In rare instances a meeting for the election of officers cannot be called because of inability 0n the part of one or more members to attend. In such cases, the best procedure is to elect or appoint immediately a temporary chairman and secretary to serve until such time as all members of the Assembly can be present to vote in person.

Permanent officers are elected by secret ballot and by majority rather than by plurality vote. (Plurality is the largest number; majority is the number greater than half, which, in this case, is at least five out of the nine.)

When an Assembly is organized, it is to report its formation and election of officers to the National Spiritual Assembly, together with whatever relevant facts may be necessary for recognition of the Assembly.

Dissolution of a Local Spiritual Assembly

Once elected or formed by joint declaration, an Assembly continues to exist until the next annual election or until the National Spiritual Assembly acts to declare the Assembly dissolved. This decision is not to be made by the members of the Local Assembly itself nor by any regional or national committee.

If the number of adult Bahá’ís in the community becomes less than nine, or other conditions arise which make it impossible for the Local Assembly to function, the facts should be reported to the National Assembly for final determination of the status of the Assembly.

Authority and Functions

The Local Spiritual Assemblies are “invested with an authority rendering them unanswerable for their acts and decisions to those who elect them; solemnly pledged to follow, under all conditions, the dictates of the ‘Most Great Justice’ that can alone usher in the reign of the ‘Most Great Peace’ which Bahá’u’lláh has proclaimed and must ultimately establish; charged with the responsibility of promoting at all times the best interests of the communities within their jurisdiction, of familiarizing them with their plans and activities and of inviting them to ofler any recommendations they might wish to make; cognizant of their no less vital task of demonstrating, through association with all liberal and humanitarian

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movements, the universality and comprehensiveness of their Faith; dissociated entirely from all sectarian organizations, whether religious or secular; assisted by committees annually appointed by, and directly responsible to, them, to each of which aparticular branch of Bahá’í activity is assigned for study and action; supported by local funds to which all believers voluntarily contribute. " G.P.B., p. 331.

The various functions of the Local Spiritual Assembly, and its nature as a constitutional body, are duly set forth in Article VII of the By-Laws of the National Spiritual Assembly, and more definitely defined in the By-Laws of a Local Spiritual Assembly approved by the National Spiritual Assembly as recommended by the Guardian. Each Local Spiritual Assembly of the United States, whether or not legally incorporated, is to function, according to those By-Laws, and all members of the local Bahá’í community shall be guided and controlled by their provisions.

An essential function of Local Spiritual Assemblies is to act as intermediaries between the local communities and the National Spiritual Assembly. The Local Assembly is, therefore, the proper medium through which local Bahá’í communities can communicate with the body of their national representatives.

Appointment of Committees

In the appointment of committees, only those committees needed to carry out the activities of the community are necessary. Such committees are appointed by the Assembly from among the entire membership of the community, have specific functions to perform, and are responsible to the Assembly who will exercise constant and general supervision upon their work. Before making appointments, it is usually beneficial to discuss the special abilities, aptitudes and personal wishes of the members under consideration in relation to the tasks which are to be performed by the committees.

Meetings

A meeting of the Spiritual Assembly is valid only when it has been duly called, that is, when each and every member has been informed of the time and place. The general practice is for the Assembly to decide upon

THE Bahá’í WORLD

some regular time and place for its meeting throughout the Bahá’í year, and this decision when recorded in the minutes is sufficient notice to the members. When the regular schedule cannot be followed, or the need arises for a special meeting, the secretary, on request by the chairman, or, in his absence or incapacity, of the vice-chairman, or of any three members of the Assembly, should send due notice to all the members.

The procedure for the calling of the Annual Meeting is outlined in Article XI of the ByLaws of a Local Spiritual Assembly.

Prime Requisites

“The prime requisites for them that take counsel together are purity of motive, radiance of spirit, detachment from all else save God, attraction to His Divine Fragrances, humility and lowliness amongst His loved ones, patience and long—suffering in difficulties and servitude to His exalted Threshold. Should they be graciously aided to acquire these attributes, victory from the unseen Kingdom of Baha shall be vouchsafed to them. In this day, assemblies of consultation are of the greatest importance and a vital necessity. Obedience unto them is essential and obligatory.” B.A., p. 21.

“The first condition is absolute love and harmony amongst the members of the Assembly. They must be wholly free from estrangement and must manifest in themselves the Unity of God, for they are the waves of one sea, the drops of one river, the stars of one heaven, the rays of one sun, the trees of one orchard, the flowers of one garden. Should harmony of thought and absolute unity be non-existent, that gathering shall be dispersed and that Assembly be brought to naught.

“The second conditionz—They must when coming together turn their faces to the Kingdom on High and ask aid from the Realm of Glory. They must then proceed with the utmost devotion, courtesy, dignity, care and moderation to express their views. They must in every matter search out the truth and not insist upon their own opinion, for stubbornness and persistence in one’s views will lead ultimately to discord and wrangling and the truth will remain hidden. The honored members must with all freedom express their

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Second National Convention of the Bahá’ís of Uruguay, Montevideo, April 1962, attended by Hand of the Cause Hermann Grossmann.

First National Convention of the Bahá’ís of Venezuela.

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Second National Convention of the Bahá’ís of Arabia, April 1958.

own thoughts, and it is in no wise permissible for one to belittle the thought of another, nay, he must with moderation set forth the truth, and should difl‘erences of opinion arise a

majority of voices must prevail, and all must .' obey and submit to the majority. It is again

not permitted that any one of the honored members object to or censure, whether in or out of the meeting, any decision arrived at previously, though that decision be not right, for such criticism would prevent any decision from being enforced.

“In short, whatsoever thing is arranged in harmony and with love and purity of motive, its result is light, and should the least trace of estrangement prevail the result shall be darkness upon darkness . . . If this be so regarded, that assembly shall be of God, but otherwise it shall lead to coolness and alienation that proceed from the Evil One Should they endeavor to fulfill these conditions the Grace of the Holy Spirit shall be vouchsafed unto them, and that assembly shall become the center of the Divine blessings, the hosts of Divine confirmation shall come to their aid, and they shall day by day receive a new effusion of spirit.” B.A., pp. 22—23.

Recommended Agenda and Procedure

Since order is an important characteristic of the Bahá’í World Faith, Bahá’ís should conduct their business in an orderly manner.

The following agenda is suggested for meetings of the Local Spiritual Assembly:

Prayer

Reading and approval of minutes of

previous meeting

Report of Secretary (or Corresponding

Secretary) including correspondence of interest and concern to the body of the believers, and any and all recommendations duly adopted by the community at the last Nineteen Day Feast

Report of Treasurer

Report of Committees

Unfinished business

New business, including conferences with

members of the community and with applicants for enrollment as members of the community

Closing prayer

A Spiritual Assembly, in maintaining its three-fold function of a body given (within the limits of its jurisdiction) an executive,

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Third National Convention of the Bahá’ís of Burma, Rangoon, April 1961.

a legislative and a judicial capacity, is charged with responsibilities for initiating action and making decisions. Its meetings, therefore, revolve around various definite matters which require deliberation and collective decision, and it is incumbent upon the members, one and all, to address themselves to the chairman on the subject under discussion and not introduce matters irrelevant to the subject.

Bahá’í principles of consultation and majority rule are requisite characteristics in Bahá’í Administration, and represent radical departures from the generally accepted rules of parliamentary procedure (based on Roberts Rules of'Order) used in this country. In Bahá’í Assembly action, the chairman takes part in the discussion, and a majority decision becomes unanimous and binding upon all. There is no minority opinion in Bahá’í Administration; the decision of the majority is the decision of all.

Every subject or problem before an Assembly is most efficiently handled when the following process is observed:

First, ascertainment and agreement upon the facts;

Second, agreement upon the spiritual or

administrative principle which is involved;

Third, full and frank discussion of the matter, leading up to the offering of a resolution; and,

Fourth, voting upon the resolution.

A resolution, or motion, is not subject to discussion or vote until duly made and seconded. It is preferable to have each resolution clear and complete in itself, but when an amendment is duly made and seconded, the chairman shall call for a vote on the amendment first and then on the original motion. An amendment must be relevant to, and not contravene, the subject matter of the motion. Only one motion should be considered at a time. The procedure for handling motions is:

1. Statement of motion

2. Second

3. Discussion of the motion

4. Voting

5. Announcement of the result of the voting Amendments are to be voted on before the main motion. Motions can be amended only once, by one of the following actions: adding, striking out, inserting, striking out and inserting, substituting, dividing.

An action may be agreed upon by the

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Thirty-third National Convention of the Bahá’ís of India, New Delhi, May 1962, attended by Hand of the Cause Shu‘é‘u’lláh ‘Alé‘i.

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Assembly without going through the formality of making a motion and voting upon it: however, if the agreement is not unanimous the question must be put to a vote.

The chairman, or other presiding officer, has the same right and responsibility as other members of the Assembly for discussing and voting upon all matters being considered by the Assembly.

Discussion of any subject before the Assembly may be terminated by a motion duly made, seconded and voted, calling upon the chairman to put the matter to a vote or to proceed to the next matter on the agenda. The purpose of this procedure is to prevent any member or members from unnecessarily prolonging the discussion beyond the point at which full opportunity has been given all members to express their Views.

A motion to adjourn is always in order and has priority over all other motions except the motion to fix the time of the next meeting. The motion to adjourn is not debatable and cannot be amended. It requires a majority vote. Before {/oting, however, the presiding officer should point out items of unfinished business on the agenda, so that the members will know whether to vote for or against adjournment at that moment.

A motion may be withdrawn by the mover. provided no one objects, and before a vote has been taken.

When the Assembly has taken action upon any matter, the action is binding upon all members, whether present or absent from the meeting at which the action was taken. Individual views and opinions must be subordinated to the will of the Assembly when a decision has been made. A Spiritual Assembly is an administrative unit, as it is a spiritual unit, and therefore no distinction between “majority” and “minority" groups or factions can be recognized. Each member must give undivided loyalty to the institution to which he or she has been elected.

Any action taken by the Assembly can be reconsidered at a later meeting, on motion duly made, seconded and carried. This reconsideration, according to the result of the consultation, may lead to a revision or the annulment of the prior action. If a majority is unwilling to reconsider the prior action, further discussion of the matter by any member is improper.

Vacancies 0n Assemb/ y

The Assembly has a responsibility in filling a vacancy caused by the inability of any member to attend the meetings. “It is only too obvious that unless a member can attend regularly the meetings of his Local Assembly, it would be impossible for him to discharge the duties incumbent upon him, and to fulfill his responsibilities as a representative of the community. Membership in a Local Spiritual Assembly carries with it, indeed, the obligation and capacity to remain in close touch with local Bahá’í activities, and ability to attend regularly the sessions of the Assembly.“ Letter from Shoghi Effendi, Feb. 16, 1935.

When a vacancy on an Assembly involves also one of its officers, the Assembly vacancy is filled in the usual manner by election at a special meeting of the local Bahá’í community. after which the entire Assembly elects the new officer.

M mums and Files

The Spiritual Assembly, as a permanent body, is responsible for maintaining all minutes of its meetings, important records and correspondence, and financial records throughout its existence as a Bahá’í institution. Each officer, therefore, on completing his or her term of office, shall turn over to the Assembly all records and files pertaining to the business of the Assembly. A permanent record of minutes is of special importance and necessity when an Assembly is incorporated. because situations could arise which would make it necessary to produce the minutes for inspection by state authorities.

Other items which would be of historical interest in the future should be kept in the local archives.

It is vitally important that each Local Spiritual Assembly maintain a complete file of Bahd’z' News and the US. Supplement for reference on various directives regarding laws and procedures, teaching suggestions, and other pertinent information. It should also maintain and keep up to date a file of all special instructions and statements from the National Spiritual Assembly dealing with matters of permanent value.

Minutes are the permanent official record of the meeting taken by a secretary. If the

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First National Convention of the Bahá’ís of South East Asia, Djakarta, Indonesia, 1957, attended by Hand of the Cause ‘Ali Akbar Furfitan.

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Sixth National Convention of the Bahá’ís of North East Asia, Tokyo, Japan, April 1962, attended by Hand of the Cause Agnes Alexander.

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community is large and the Assembly handles a great amount of business, a recording secretary may be elected to record the minutes. The minutes should include all essential details, such as the election of the Assembly and its officers at the beginning of each year, by-elections for filling vacancies on the Assembly occurring during the year, attendance of all members at its meetings, new enrollments and transfers, marriages, and deaths.

A11 carried motions.are recorded in the minutes. The minutes should be written in such a way as to provide sufficient background to understand the reason for the motions and decision, but the entire discussion does not need to be recorded. It is not necessary to record names of individuals making and seconding motions or making comments during the discussion. Names are of importance, however, when the minutes record reports given on special assignments or situations, or when assignments are given to particular individuals.

If a decision is adopted by common consent without the formality of a motion, even this decision should be clearly stated by the chairman and recorded in the minutes so that there is no question as to what action was agreed upon by the group.

Correspondence should be listed in the minutes. Copies of important outgoing correspondence, in addition to the incoming letters, should be kept for the files.

Record should be made in the minutes of consultation with individuals meeting with the Assembly, whether requested by the individual or the Assembly.

Minutes should be written or typed legibly. They should be corrected and approved by the Assembly before they become a matter of permanent record.

Records of Nineteen-Day Feasts need include only the recommendations made by the community to be presented to the Local Spiritual Assembly, with the background necessary for understanding them.

Minutes of Assembly meetings are not read at the Nineteen-Day Feasts; only the actions taken by the Assembly which concern the community affairs are reported at Feasts. The judgment of what should be shared at the Feasts belongs to the Local Spiritual Assembly.

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Legal Incorporation

Local Assemblies having fifteen or more active adult believers in the community are authorized to effect legal incorporation.

To do so the matter should be presented at a Nineteen-Day Feast and a recommendation adopted which expresses the desire of the community that the Spiritual Assembly be legally incorporated.

The Bahá’í World volumes reproduce many local Certificates of Incorporation which supply models for consideration by the Assembly’s attorney. What is incorporated is the Spiritual Assembly, not the entire community. The community is associated with the instrument through the annual election of the Local Assembly and the Spiritual Assembly's authority to enroll new believers and determine the membership list.

The Articles of Incorporation are to make proper reference to the Central Figures of the Faith and to the National Spiritual Assembly. If necessary, the National Assembly on request will provide an example of how this is to be done.

Before the Incorporation papers are recorded, a copy is to be sent to the National Spiritual Assembly for final approval. After recording, three photostatic copies of the recorded Articles are to be sent to the National Spiritual Assembly, together with a photograph of the nine Assembly members.

Incorporation must be preserved in accordance with the manner prescribed by state law.

THE NINETEEN-DAY FEAST

The institution of the Nineteen-Day Feast provides the recognized and regular occasion for general consultation on the part of the community, and for consultation between the Spiritual Assembly and the members of the community. The conduct of the period of consultation at Nineteen-Day Feasts is a vital function of each Spiritual Assembly.

From words of ‘Abdu’l-Bahá, “The Nineteen-Day Feast was inaugurated by the Báb and ratified by Bahá’u’lláh, in His Holy Book, the Aqdas, so that people may gather together and outwardly show fellowship and love, that the Divine mysteries may be disclosed. The object is concord, that through this fellowship hearts may become perfectly united, and reciprocity and mutual help [Page 522]

First National Convention of the Bahá’ís Of Pékistén, Karachi, April 1957, attended by Hand of the Cause flu‘é‘u‘lláh ‘Alé‘i.

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fulness be established. Because the members of the world of humanity are unable to exist without being banded together, co-operation and helpfulness is the basis of human society. Without the realization of these two great principles no great movement is pressed forward.” B.W., Vol. XII, p. 298.

The Nineteen-Day Feast has been described by the Guardian as the foundation of the World Order of Bahá’u’lláh. It is to be conducted according to the following program: the first part, entirely spiritual in character, is devoted to the reading of Bahá’í Prayers and selections from the Bahá’í Sacred Writings; the second part consists of general consultation on the affairs of the Cause; the third part is the material feast and social meeting of all the believers, and should maintain the spiritual nature of the Feast.

In selecting the readings for the devotional part of the Feast the friends may be guided by the latest instructions printed in Bahá’í News quoting the following excerpt from a letter to a believer from the Guardian through his assistant secretary dated April 27, 1956: “The Writings of the Báb and Bahá’u’lláh can certainly be read any time at any place; likewise the Writings of ‘Abdu’l-Bahá are read freely during the spiritual part of the Feast. The Guardian has instructed that during the spiritual part of the Feast, his own writings should not be read. In other words, during the spiritual part of the Feast, readings should be confined to the Writings of the Bab, Bahá’u’lláh and to a lesser extent, of the Master; but during that part of the Feast the Guardian’s writings should not be read. During the period of administrative discussion of the Feast, then the Guardian‘s writings may be read. Of course, during the administrative part of the Feast there can be no objection to the reading of the Writings of the Báb, Bahá’u’lláh or ‘Abdu’l-Bahá’.” Bahá’í News, Jan. 1959.

Bahá’ís should regard this Feast as the very heart of their spiritual activity, their participation in the mystery of the Holy Utterance, their steadfast unity one with another in a universality raised high above the limitations of race, class, nationality, sect, and personality, and their privilege of contributing to the power of the Cause in the realm of collective action.

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A ttendance

Only members of the Bahá’í community and visiting Bahá’ís from other localities may attend these meetings. Young people between fifteen and twenty-one years of age, who have declared their acceptance of the qualifications of membership in the Faith are considered as members although they are referred to as Bahá’í youth. Children up to age fifteen, of Bahá’í parents, may also attend the NineteenDay Feasts.

Regular attendance at the Nineteen-Day Feast is incumbent upon every Bahá’í, illness or absence from the city being the only justification for absence. Believers are expected to arrange their personal affairs so as to enable them to observe the Bahá’í calendar.

Order of Business for the C onsultation Period

The chairman or other appointed representative of the Spiritual Assembly presides during the period of consultation.

The Spiritual Assembly reports to the community whatever communications have been received from the World Center and the National Spiritual Assembly, as well as other correspondence of concern to all believers of the community. This does not necessarily mean that all communications must be read in full at the Feast.

A matter of Vital importance at this meeting is consideration of national and international Bahá’í affairs, to strengthen the capacity of the community to co-operate in promotion of the larger Bahá’í interests and to deepen the understanding of all believers concerning the relation of the local community to the Bahá’í World Community.

The Assembly likewise reports its own activities and plans, including committee appointments that may have been made since the last Feast, the financial report, arrange ments made for public meetings, and in general share with the community all matters that concern the Faith. These reports are to be followed by general consultation.

Provision is to be made for reports from committees, with discussion of each report.

The meeting is to be open for suggestions and recommendations from individual believers to the Local Spiritual Assembly on any matter affecting the Cause. Such recommendations must be adopted by majority vote of

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Twenty-ninth National Convention of the Bahá’ís of Persia, April 1962.

the. community members present before constituting a resolution to be considered by the Local Spiritual Assembly.

Through this means individual Bahá’ís find in the Nineteen-Day Feast the channel through which to make suggestions and recommendations to the National Spiritual Assembly. These recommendations are offered first to the local community, and when adopted by the community come before the Local Assembly, which then may in its discretion forward the recommendations to the National Spiritual Assembly accompanied by its own considered view.

Upon each member of the community lies the obligation to make his or her utmost contribution to the consultation, the ideal being a gathering of Bahá’ís inspired with one spirit and concentrating upon the one aim to further the interests of the Faith.

Bahá’í visitors attending a Feast do not take part in the consultation of the community unless invited to do so.

The secretary of the Assembly records each resolution adopted by the community,

as well as the various suggestions advanced during the meeting, in order to report these to the Spiritual Assembly for its consideration. Whatever action the Assembly takes is to be reported at a later Nineteen-Day Feast.

It should be borne in mind that the consultation period of the Nineteen-Day Feast is not the time for the Local Spiritual Assembly to consult and make decisions.

Matters of a personal nature should be brought to the Spiritual Assembly and not to the community at the Nineteen-Day Feast. Concerning the attitude with which believers should come to these Feasts, the Master has said, “You must free yourselves from everything that is in your hearts, before you enter."

CONSULTATION

“In this Cause, consultation is of vital importance; but spiritual conference and not the mere voicing of personal views is intended. . Antagonism and contradiction are unfortunate and always destructive of truth. The purpose is to emphasize the statement that consultation must have for its

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Fourth National Convention of the Bahá’ís of Turkey, Istanbul, April 1962, attended by Hand of the Cause Tarazu’llah Samandari’.

object the investigation of truth. He who expresses an opinion should not voice it as correct and right but set it forth as a contribution to the consensus of opinion; for the light of reality becomes apparent when two opinions coincide. . . .” P.U.P., pp, 68—69.

“The principle of consultation, which constitutes one of the basic laws of the Administration, should be applied to all Bahá’í activities which affect the collective interests of the Faith for it is through co-operation and continued exchange of thoughts and views that the Cause can best safeguard and foster its interests. Individual initiative, personal ability and resourcefulness, though indispensable, are, unless supported and enriched by the collective experience and wisdom of the group, utterly incapable of achieving such a tremendous task.” Shoghi Effendi, Bahá’í News, Nov. 1933.

“Shoghi Effendi firmly believes that consultation must be maintained between the NSA and the entire body of the believers, and that such consultation, while the Convention is not in session, can best be maintained through

the agency of the Local Assemblies, one of whose essential functions is to act as intermediaries between the local communities and their national representatives. The main purpose of the Nineteen-Day Feasts is to enable individual believers to offer any suggestions to the Local Assembly which in its turn will pass it to the NSA. The Local Assembly is, therefore, the proper medium through which local Bahá’í communities can communicate with the body of the national representatives.” Letter on behalf of Shoghi Effendi, Nov. 18, 1933.

“Let us also remember that at the very root of the Cause lies the principle of the undoubted right of the individual to self-expression, his freedom to declare his conscience and set forth his Views

“Let us also bear in mind that the keynote of the Cause of God is not dictatorial authority but humble fellowship, not arbitrary power, but the spirit of frank and loving consultation. Nothing short of the spirit of a true Bahá’í can hope to reconcile the principles of mercy and justice, of freedom and

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National Convention of the Bahá’ís of Australia, Sydney, April 1960, attended by Hand of the Cause Collis Featherstone.

submission, of the sanctity of the right of the individual and of self-surrender, of vigilance, discretion and prudence on the one hand, and fellowship, candor, and courage on the other.” B.A., pp. 63—64.

DECISIONS AND APPEALS

At this crucial stage in the history of our Faith it seems advisable to emphasize to each Local Assembly an important principle of administration which has been too frequently overlooked. This principle establishes the National Assembly as the court of appeal from decisions of Local Assemblies when protested by one or more members of the community as unjust or as not conforming to the actual facts.

A court of appeal is not responsible for determining the facts but only for reviewing the local decision based upon the facts assembled by the Local Assembly itself. On receiving an appeal the National Spiritual Assembly will send a copy of it to the Local Assembly and request its opinion. When this is received the case will be studied in the light of the facts presented to the National Assembly and a final decision made. The National Assembly can decide only upon the facts presented to it; therefore, when a matter is

submitted to it, all obtainable facts, together with supporting documentary evidence should be included. The National Assembly’s decision, whether approving or disapproving the original decision of the Local Assembly, will be communicated to both the Local Assembly and to the person or persons who made the appeal.

This procedure is in accordance with both the national and local By-Laws.

Any complaint received by the National Assembly from a member or members of a local community who have not first submitted their complaint to the Local Assembly will be returned to those making the protest, with copy of the letter being sent to the Local Assembly for its information. In such a case the Local Assembly is to call the person or persons in for consultation and act upon the complaint.

An essential function of the Local Spiritual Assembly is the maintenance of unity and devotion among the believers. As “Trustees of the Merciful” the Spiritual Assembly must be selfless and impartial, considerate of the rights of the individual, but firm and steadfast in upholding the vital truths of the Revelation and obedience to its institutions. Therefore, they must discriminate between situations

[Page 527]THE WORLD ORDER OFBAHA’UILAH

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Fifth National Convention of the Bahá’ís of New Zealand, Auckland, April 1961.

which are transient and trivial and those which threaten to disrupt the community. A distinction is to be made between personalities who cause disturbances because they lack grounding in the basic Teachings and attitudes of the Bahá’í life, and those who deliberately cause trouble because in their hearts they do not accept the principle of authority as vested in the Manifestation, or in the institutions of the Bahá’í World Community.

The Local Assembly is responsible for dealing with all local problems, but can call upon the National Spiritual Assembly for advice if necessary.

The National Assembly, in any case involving two or more local communities, however, acts directly and deals with the problems as the court of original jurisdiction, since no Local Assembly has authority outside its own civil area.

“The authority of the NSA is undivided and unchallengeable in all matters pertaining to the administration of the Faith throughout the United States, . . . therefore, the obedience of individual Bahá’ís, delegates, groups and Assemblies to that authority is imperative and should be wholehearted and unqualified. He is convinced that the unreserved acceptance and complete application of this vital provision of the Administration is essential to the

maintenance of the highest degree of unity among the believers, and is indispensable to the effective working of the administrative machinery of the Faith in every country.” Letter from Shoghi Effendi through his secretary, Bahá’í News, July 1934.

THEBAHA'IFUND

“As the progress and execution of spiritual activities is dependent and conditioned upon material means, it is of absolute necessity that immediately after the establishment of Localas well as National Spiritual Assemblies, a Bahá’í Fund be established, to be placed under the exclusive control of the Spiritual Assembly. All donations and contributions should be offered to the treasurer of the Assembly, for the express purpose of promoting the interests of the Cause, throughout that locality or country. It is the sacred obligation of every conscientious and faithful servant of Bahá’u’lláh who desires to see His Cause advance, to contribute freely and generously for the increase of that Fund. The members of the Spiritual Assembly will at their own discretion expend it to promote the Teaching Campaign, to help the needy, to establish educational Bahá’í institutions, to extend in every way possible their sphere of service. I cherish the hope that all the friends,

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Fourth National Convention of the Bahá’ís of the South Pacific Islands, Suva, Fiji, April 1962, attended by Hand of the Cause Raḥmatu’lláh Muhájir.

realizing the necessity of this measure will bestir themselves and contribute, however modestly at first, towards the speedy establishment and the increase of that Fund. B.A., pp. 41—42.

“We must be like the fountain or spring that is continually emptying itself of all that it has and is continually being refilled from an invisible source. To be continually giving out for the good of our fellows undeterred by the fear of poverty and reliant on the unfailing bounty of the Source of all wealth and all good—this is the secret of right living.” Shoghi Effendi, Bahá’í News, Sept. 1926.

“As the activities of the American Bahá’í community expand, and its worldwide prestige correspondingly increases, the institution of the National Fund, the bedrock on which all other institutions must necessarily rest and be established, acquires added importance, and should be increasingly supported by the entire body of the believers, both in their individual capacities, and through their collective efforts, whether organized as groups or as Local Assemblies. The supply of funds, in support of the National Treasury, constitutes, at the present time, the lifeblood of these nascent institutions you are laboring to

erect. Its importance cannot, surely, bt over-estimated. Untold blessings shall nc doubt crown every effort directed to thai end.” M.A., p, 5.

“In connection with the institution of the National Fund . . . I feel urged to remind you of the necessity of ever bearing in mind the cardinal principle that all contributions to the Fund are to be purely and strictly voluntary in character. . . .” B.A., p. 101.

“Moreover, we should, I feel, regard it as an axiom and guiding principle of Bahá’í administration that in the conduct of every specific Bahá’í activity, as different from undertakings of a humanitarian, philanthropic, or charitable character, which may in future be conducted under Bahá’í auspices, only those who have already identified themselves with the Faith and are regarded as its avowed and unreserved supporters should be invited to join and collaborate." B.A., p. 182.

A statement from the National Treasurer is included in an issue of the Bahá’í News each year, setting out the various fundsinternational, national, and local—with instructions for making contributions to each of them.

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THE NON-POLITICAL CHARACTER OF THE BAHA’T FAITH

THE Bahá’í principles clearly define and explain the non-political character of the Faith, and serve as a guide for conduct in the relations of Bahá’ís with one another, with their fellow men, and in their relations with different departments of the civil government. A brief summary of excerpts from the Bahá’í Writings will show that nonparticipation in political affairs is one of the basic axioms of Bahá’í action.

The keynote to this theme may be found in the Writings of Bahá’u’lláh. He has stated:

“That one is indeed a man who, today, dedicateth himself to the service of the entire human race. The Great Being saith: Blessed and happy is he that ariseth to promote the best interests of the peoples and kindreds of the earth. In another passage He hath proclaimed: It is not for him to pride himself who loveth his own country, but rather for him who loveth the whole world. The earth is but one country, and mankind its citizens.”1

“Sow not the seeds of discord among men, and refrain from contending with your neighbor . . . Open, O people, the city of the human heart with the key of your utterance . . .

“That which beseemeth you is the love of God, and the love of Him Who is the Manifestation of His Essence, and the observance of whatsoever He chooseth to prescribe unto you, did ye but know it.

“Say: Let truthfulness and courtesy be your adorning. Suffer not yourselves to be deprived of the robe Of forbearance and justice, that the sweet savors of holiness may be wafted from your hearts upon all created things. Say: Beware, O people of Bahá, lest ye walk in the ways of them whose words differ from their deeds. Strive that ye may be enabled to manifest to the peoples of the earth the signs of God, and to mirror forth His commandments. Let your acts be a guide unto all mankind, for the professions of most men, be they high or low, differ from their conduct. It is through your deeds that ye can distinguish yourselves from others.

1 Cleaning: from the Writing: a/ Bnhd'u‘lla’h. p. 250

Through them the brightness of your light can be shed upon the whole earth . . .”2

The aim of the Faith is to produce the reality of virtue in souls and evolve institutions capable of dealing with social matters justly, in the light of the revealed truths. This is entirely distinct from the province filled by partisan civil institutions.

‘Abdu’l-Bahá counseled the Bahá’ís from the early beginnings of the American Bahá’í community not to discuss political affairs:3

“. .. All conferences (i.e., all consultation and discussion) must be regarding the matters of benefit, both as a whole and individually, such as the guarding of all in all cases, their protection and preservation, the improvement of character, the training of children, etc.

“If any person wishes to speak of government affairs, or to interfere with the order of government, the others must not combine with him because the Cause of God is withdrawn entirely from political affairs; the political realm pertains only to the Rulers of those matters; it has nothing to do with the souls who are exerting their utmost energy to harmonizing affairs, helping character and inciting (the people) to strive for perfections. Therefore no soul is allowed to interfere with (political) matters, but only in that which is commanded.”

With the development of a world-wide administrative structure within the Bahá’í Faith, institutions have been set up in national and local areas which assure the unity and integrity of the Faith. In unfolding these administrative institutions Shoghi Effendi has reiterated the importance of the non-political character of the Bahá’í teachings in a letter written March 21, 1932, to the Bahá’ís of the United States and Canada:4

“I feel it, therefore, incumbent upon me to stress, now that the time is ripe, the importance of an instruction which, at the

2 lbld.. DD. 303—305. 3 Bake"! World Faith. 9. 407. 4 World Order 0/ Bahd'u'llu'h. pp. 64-67.

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First National Convention of the Bahá’ís of Austria, Vienna, April 1959, attended by Hand of the Cause John Ferraby.

Fortieth National Convention of the Bahá’ís of the British Isles, London, April 1962.

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First National Convention of the Bahá’ís of Denmark, Copenhagen, April 1962, attended by Hand of the Cause Hasan Balyuzi.

present stage of the evolution of our Faith, should be increasingly emphasized, irrespective of its application to the East or to the West. And this principle is no other than that which involves the non-participation by the adherents of the Faith of Bahá’u’lláh, whether in their individual capacities or collectively as Local or National Assemblies, in any form of activity that might be interpreted, either directly or indirectly, as an interference in the political affairs of any particular government. Whether it be in the publications which they initiate and supervise; or in their official and public deliberations; or in the posts they occupy and the services they render; or in the communications they address to their fellow-disciples; or in their dealings with men of eminence and authority; or in their affiliations with kindred societies and organizations, it is, I am firmly convinced, their first and sacred obligation to abstain from any word or deed that might be construed as a violation of this vital principle. Theirs is the duty to demonstrate, on one hand, their unqualified loyalty and obedience to whatever is the considered judgment of their respective governments.

“Let them refrain from associating themselves, whether by word or by deed, with the political pursuits of their respective nations, with the policies of their governments and the schemes and programs of parties and factions. In such controversies they should assign no blame, take no side, further no design, and identify themselves with no system prejudicial to the best interests of that worldwide Fellowship which it is their aim to guard and foster. Let them beware lest they allow themselves to become the tools of unscrupulous politicians, or to be entrapped by the treacherous devices of the plotters and the perfidious among their countrymen. Let them so shape their lives and regulate their conduct that no charge of secrecy, of fraud, of bribery or of intimidation may, however ill-founded, be brought against them. Let them rise above all particularism and partisanship, above the vain disputes, the petty calculations, the transient passions that agitate the face, and engage the attention, of a changing world. It is their duty to strive to distinguish, as clearly as they possibly can, and if needed with the aid of their elected representatives, such posts and functions as are either diplomatic or

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First National Convention of the Bahá’ís of Finland, Helsinki, April 1962, attended by Hand of the Cause Adelbert Mfihlschlegel.

political from those that are purely administrative in character, and which under no circumstances are affected by the changes and chances that political activities and party government, in every land, must necessarily involve. Let them afiirm their unyielding determination to stand, firmly and unreservedly, for the way of Bahá’u’lláh, to avoid the entanglements and bickerings inseparable from the pursuits of the politician, and to become worthy agencies of that Divine Polity which incarnates God’s immutable Purpose for all men.

“It should be made unmistakably clear that such an attitude implies neither the slightest indifference to the cause and interests of their own country, nor involves any insubordination on their part to the authority of recognized and established governments. Nor does it constitute a repudiation of their sacred obligation to promote, in the most effective manner, the best interests of their government and people. It indicates the desire cherished by every true and loyal follower of Bahá’u’lláh to serve, in an unselfish, unostentatious and patriotic fashion, the highest interests of the country to which he belongs, and in a way that

would entail n0 departure from the high standards of integrity and truthfulness associated with the teachings of his Faith.

“As the number of the Bahá’í communities in various parts of the world multiplies and their power, as a social force, becomes increasingly apparent, they will no doubt find themselves increasingly subjected to the pressure which men of authority and influence, in the political domain, will exercise in the hope of obtaining the support they require for the advancement of their aims. These communities will, moreover, feel a growing need of the good-will and the assistance of their respective governments in their efforts to widen the scope, and to consolidate the foundations, of the institutions committed to their charge. Let them beware lest, in their eagerness to further the aims of their beloved Cause, they should be led unwittingly to bargain with their Faith, to compromise with their essential principles, or to sacrifice, in return for any material advantage which their institutions may derive, the integrity of their spiritual ideals. Let them proclaim that in whatever country they reside, and however advanced their institutions, or profound their

[Page 533]THE WORLD ORDER OF Bahá’u’lláh 533

Fifth National Convention of the Bahá’ís of France, April 1962.

National Convention of the Bahá’ís of Germany, Frankfurt a/M, April 1962.

[Page 534]534

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First National Convention of the Bahá’ís of Italy, Rome, April 1962, attended by Hand of the Cause Ugo Giachery.

desire to enforce the laws, and apply the principles, enunciated by Bahá’u’lláh, they will, unhesitatingly, subordinate the operation of such laws and the application of such principles to the requirements and legal enactments of their respective governments. Theirs is not the purpose, while endeavoring to conduct and perfect the administrative affairs of their Faith, to violate, under any circumstances, the provisions of their country’s constitution, much less to allow the machinery of their administration to supersede the government of their respective countries.

“It should also be borne in mind that the very extension of the activities in which we are engaged, and the variety of the communities which labor under divers forms of government, so essentially different in their standards, policies, and methods, make it absolutely essential for all those who are the declared members of any one of these com munities to avoid any action that might, by arousing the suspicion or exciting the antagonism of any one government, involve their brethren in fresh persecutions or complicate the nature of their task. How else, might I ask, could such a far-flung Faith, which transcends political and social boundaries, which includes within its pale so great a variety of races and nations, which will have to rely increasingly, as it forges ahead, on the good-will and support of the diversified and contending governments of the earthhow else could such a Faith succeed in preserving its unity, in safeguarding its interests, and in ensuring the steady and peaceful development of its institutions? “Such an attitude, however, is not dictated by considerations of selfish expediency, but is actuated, first and foremost, by the broad principle that the followers of Bahá’u’lláh will, under no circumstances, suffer them [Page 535]Hmm éoerOWUmw 0mw>m>éér>m m8

First National Convention of the Bahá’ís of Holland, The Hague, April 1962, attended by Hand of the Cause Hasan Balyuzi.

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First National Convention of the Bahá’ís of Portugal, Lisbon, April 1962, attended by Hand of the Cause Paul Haney.

First National Convention of the Bahá’ís of Spain, Madrid, April 1962, attended by Hand of the Cause Paul Haney.

[Page 537]THE WORLD ORDER OF Bahá’u’lláh

selves to be involved, whether as individuals or in their collective capacities, in matters that would entail the slightest departure from the fundamental verities and ideals of their Faith, Neither the charges which the uninformed and the malicious may be led to bring against them, nor the allurements of honors and rewards, will ever induce them to surrender their trust or to deviate from their path. Let their words proclaim, and their conduct testify, that they who follow Bahá’u’lláh, in whatever land they reside, are actuated by no selfish ambition, that they neither thirst for power, nor mind any wave of unpopularity, of distrust or criticism, which a strict adherence to their standards might provoke.”

And again: “The Bahá’í Faith as it forges ahead throughout the western world and particularly in lands where the political machinery is corrupt and political passions and prejudices are dominant among the masses, should increasingly assert and demonstrate the fact that it is non—political in character, that it stands above party, that it is neither apathetic to national interests nor opposed to any party or faction, and that it seeks through administrative channels, rather than through diplomatic and political posts to establish, beyond the shadow of a doubt, the capacity, the sane patriotism, the integrity and highmindedness of its avowed adherents. This is the general and vital principle; it is for the National representatives to apply it with fidelity and vigor.”5

These instructions raised the question whether Bahá’ís should vote in any public election. A Tablet revealed by ‘Abdu’l-Bahá to Mr. Thornton Chase was sent to the Guardian, and the following reply was received, dated January 26, 1933:6

“The Guardian fully recognizes the authenticity and controlling influence of this instruction from ‘Abdu’l-Bahá upon the question. He, however, feels under the responsibility of stating that the attitude taken by the Master (that is, that American citizens are in duty bound to vote in public elections) implies certain reservations. He, therefore, lays it upon the individual conscience to see that in following the Master’s instructions no Bahá’í vote for an officer nor Bahá’í participa 5 Bahá’í’Newx. December. 1932. 6 ibid., April, 1933.

537

tion in the affairs of the Republic shall involve acceptance by that individual of a program or policy that contravenes any vital principle, spiritual or social, of the Faith.” The Guardian added to this letter the following postscript: “I feel it incumbent upon me to clarify the above statement, written in my behalf, by stating that no vote cast, or office undertaken, by a Bahá’í should necessarily constitute acceptance, by the voter or office holder, of the entire program of any political party. No Bahá’í can be regarded as either a Republican or Democrat, as such. He is, above all else, the supporter of the principles enunciated by Bahá’u’lláh, with which, I am firmly convinced, the program of no political party is completely harmonious.”

In a letter dated March 16, 1933, the Guardian sent these further details:7

“As regards the non-political character of the Bahá’í Faith, Shoghi Effendi feels that there is no contradiction whatsoever between the Tablet (to Thornton Chase, referred to above) and the reservations to which he has referred. The Master surely never desired the friends to use their influence towards the realization and promotion of policies contrary to any of the principles of the Faith. The friends may vote, if they can do it, without identifying themselves with one party or another. To enter the arena of party politics is surely detrimental to the best interests of the Faith and will harm the Cause. It remains for the individuals to so use their right to vote as to keep aloof from party politics, and always bear in mind that they are voting on the merits of the individual, rather than because he belongs to one party or another. The matter must be made perfectly Clear to the individuals, who will be left free to exercise their discretion and judgment. But if a certain person does enter into party politics and labours for the ascendancy of one party over another, and continues to do it against the expressed appeals, and warnings of the Assembly, then the Assembly has the right to refuse him the right to vote in Bahá’í elections.”

That this principle, as do all Bahá’í principles, has world-wide application is made clear by Shoghi Effendi in a letter dated March 11, 1936:3

7 ibid., January, 1934. 8 World Order 0/ Bahd'u'lláh. DD. 197-198.

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“The Faith of Bahá’u’lláh has assimilated, by virtue of its creative, its regulative and ennobling energies, the varied races, nation< alities, creeds and classes that have sought its shadow, and have pledged unswerving fealty to its cause. It has changed the hearts of its adherents, burned away their prejudices, stilled their passions, exalted their conceptions, ennobled their motives, co-ordinated their efforts, and transformed their outlook. While preserving their patriotism and safeguarding their lesser loyalties, it has made them lovers of mankind, and the determined upholders of its best and truest interests. While maintaining intact their belief in the Divine origin of their respective religions, it has enabled them to visualize the underlying purpose of these religions, to discover their merits, to recognize their sequence, their interdependence, their wholeness and unity and to acknowledge the bond that vitally links them to itself. This universal, this transcending love which the followers of the Bahá’í Faith feel for their fellow-men, of whatever race, creed, class or nation, is neither mysterious nor can it be said to have been artificially stimulated. It is both spontaneous and genuine. They whose hearts are warmed by the energizing influence of God’s creative love cherish His creatures for His sake, and recognize in every human face a sign of His reflected glory.

“Of such men and women it may be truly said that to them ‘every foreign land is a fatherland, and every fatherland a foreign land.’ For their citizenship, it must be remembered, is in the Kingdom of Bahá’u’lláh. Though willing to share to the utmost the temporal benefits and the fleeting joys which this earthly life can confer, though eager to participate in whatever activity that conduces to the richness, the happiness and peace of that life, they can, at no time, forget that it constitutes no more than a transient, a very brief stage of their existence, that they who live it are but pilgrims and wayfarers whose goal is the Celestial City, and whose home the Country of never—failing joy and brightness.

“Though loyal to their respective governments, though profoundly interested in anything that affects their security and welfare, though anxious to share in whatever promotes their best interests, the Faith with which the followers of Bahá’u’lláh stand identified is one which they firmly believe God has raised

THE Bahá’í WORLD

high above the storms, the divisions, and controversies of the political arena. Their Faith they conceive to be essentially nonpolitical, supra-national in character, rigidly non-partisan, and entirely dissociated from nationalistic ambitions, pursuits, and purposes. Such a Faith knows no division of class or of party. It subordinates, without hesitation or equivocation, every particularistic interest, be it personal, regional, or national to the paramount interests of humanity, firmly convinced that in a world of interdependent peoples and nations the advantage of the part is best to be reached by the advantage of the whole, and that no abiding benefit can be conferred upon the component parts if the general interests of the entity itself are ignored or neglected.”

The unity of Bahá’í action throughout the world is further emphasized in a letter from Shoghi Effendi to the Bahá’ís of Vienna, written in 1947 through his secretary, in which he said in part:9

“We Bahá’ís are one the world over; we are seeking to build up a new world order, divine in origin. How can we do this if every Bahá’í is a member of a different political party—sorne of them diametrically opposite to each other? Where is our unity then? We would be divided because of politics, against ourselves and this is the opposite of our purpose. Obviously if one Bahá’í in Austria is given freedom to choose a political party and join it, however good its aims may be, another Bahá’í in Japan or America, or India, has the right to do the same thing and he might belong to a party the very opposite in principle to that which the Austrian Bahá’í belongs to. Where would be the unity of the Faith then ? These two spiritual brothers would be working against each other because of their political affiliations (as the Christians of Europe have been doing in so many fratricidal wars). The best way for a Bahá’í to serve his country and the worldis to work for the establishment of Bahá’u’lláh’s World Order, which will gradually unite all men and do away with divisive political systems and religious creeds. . . .”

In the Will and Testament of ‘Abdu’l-Bahá the Bahá’ís are instructed to “obey and be the well-wishers of the governments of the land, regard disloyalty unto a just king as

9 Bahá’í News. April, 1949.

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First National Convention of the Bahá’ís of Sweden, Stockholm, April 1962, attended by Hand of the Cause Adelbert Mühlschlegel.

disloyalty to God Himself and wishing evil to the government a transgression of the Cause of God.”10 In explanation of this statement the Guardian wrote, in a letter dated July 3, 1948211

“Regarding your question about politics and the Master’s Will: the attitude of the Bahá’ís must be twofold, complete obedience to the government of the country they reside in, and no interference whatsoever in political matters or questions. What the Master’s statement really means is obedience to a duly constituted government, whatever that government may be in form. We are not the ones, as individual Bahá’ís, to judge our government as just or unjust—for each believer would be sure to hold a different viewpoint, and within our own Bahá’í fold a hotbed of dissension would spring up and destroy our unity. We must build up our Bahá’í system,

10 Balm"! Administration (1945 ed.). p. 4. ll Bahá’í News, January. 1949.

and leave the faulty systems of the world to go their way. We cannot change them through becoming involved in them; on the contrary, they will destroy us.”

Another application of this principle concerns the right, propriety or usefulness of exerting Bahá’í’ influence for the enactment of legislative measures reflecting more or less the purpose of some Bahá’í principle or teaching. For example, should a Bahá’í community, local or national, lend the name of the Bahá’í Faith to support legislation which seeks to abolish race and religious discrimination in matters of industrial employment, or intervene when measures concerning military training of youth are before a legislature?

The National Spiritual Assembly of the Bahá’ís of the United States has stated12 that, “as a general policy subject to the Guardian’s specific direction in special cases,

12 Bahá’í World. VOL 10. p. 278.

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First National Convention of the Bahá’ís of Switzerland, Bern, April 1962,

attended by Hand of the Cause Ugo Giachery.

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Bahá’ís and their administrative institutions should not feel obligated to adopt a ‘Bahá’í’ attitude or course of action on matters of civil legislation. Our teachings and basic principles speak for themselves. These we can always declare and set forth with all possible energy whenever occasions arise. But a truth which is sundered from its sustaining spiritual Source, lifted out of its organic relationship to the Bahá’í community, broken off from the other truths, and made subject to the storm and stress of secular controversy, is no longer a truth with which we can usefully have concern. It has become an enactment to be carried out by institutions and groups committed to other enactments, other aims and purposes and methods not in conformity, with the ‘Divine Polity” entrusted to those alone who give full loyalty to Bahá’u’lláh. Far better for us to strive to mirror forth radiantly the individual and community virtues of a new era than to hope others than believers will achieve the holy mission of the Faith. We Bahá’ís have in reality accepted a world order and not merely a new decalogue of truths 0r commands. On the other hand, obedience to civil government is an obligation laid by Bahá’u’lláh upon every Bahá’í.”

Shoghi Et’fendi13 points out, as a guiding principle of Bahá’í conduct, that “in connection with their administrative activities, no matter how grievously interference with them might affect the course of the extension of the Movement, and the suspension of which does

13 Bahá’íAdminirlrmian (1945 ed.). D. 162,

not constitute in itself a departure from the principle of loyalty to their Faith, the considered judgment and authoritative decrees issued by their responsible rulers must, if they be faithful to Bahá’u’lláh’s and ‘Abdu’l-Bahá’s express injunctions, be thoroughly respected and loyally obeyed. In matters, however, that vitally affect the integrity and honor of the Faith of Bahá’u’lláh, and are tantamount to a recantation of their faith and repudiation of their innermost belief, they [the Bahá’ís] are convinced, and are unhesitatingly prepared to vindicate by their life-blood the sincerity of their conviction, that no power on earth, neither the arts of the most insidious adversary nor the bloody weapons of the most tyrannical oppressor, can ever succeed in extorting from them a word or deed that might tend to stifle the voice of their conscience or tarnish the purity of their faith.”

“Small wonder if by the Pen of Bahá’u’lláh these pregnant words, written in anticipation of the present state of mankind, should have been revealed: ‘It is not for him to pride himself who loveth his own country, but rather

for him who loveth the whole world. The earth

is but one country, and mankind its citizens.’ And again, ‘Tha! one indeed is a man who today dedicarerh himself to the service of the entire human race.’ ‘T hrough the power released by these exalted words,’ He explains, ‘He hath lent a fresh impulse, and set a new direction, to [he birds of men’s hearts, and hath obliterated every trace of restriction and limitation from God’s Holy Book’.”14

1" World Order of Balui'u'llu'h, pl 198.

LOYALTY TO GOVERNMENT

Statement Prepared by the National Spiritual Assembly of the Bahá’ís of the United States of America

WHEN a great social crisis sweeps through a civilization, moral values become impaired. In the crisis of our own time, members of the Bahá’í Faith go on record as firmly upholding the principle of loyalty to government.

More than eighty years ago Bahá’u’lláh, the Founder of the Bahá’í Faith, set forth this cardinal principle: “In every country or government where any of this community reside, they must behave toward that government with faithfulness, trustfulness, and

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truthfulness.”

Loyalty to government, in the Bahá’í view, is an essential spiritual and social principle. “We must obey and be the well-wishers of the government of the land. . .” “The essence of the Bahá’í spirit is that in order to establish a better social order and economic condition, there must be allegiance to the laws and principles of government.”

This allegiance is part of the strong emphasis on integrity of character found in the Bahá’í teaching. “Let integrity and uprightness distinguish all thine acts.” “Beautify your tongues, O people, with truthfulness,

THE Bahá’í WORLD

and adorn your souls with the ornament of honesty. Beware, O people, that ye deal not treacherously with any one. Be ye the trustees of God amongst His creatures, and the emblems of His generosity amidst His people.”

Without integrity of character in its citizens and without loyalty to government, a nation will find itself torn asunder and unable to function as an organic society. Not only do the Bahá’í teachings obligate members to be loyal to their government—they also specifically forbid them from taking any part in subversive political and social movements.

BAHA’TS AND MILITARY SERVICE

THE Bahá’í VIEW OF PACIFISM

IN a letter published in Bahá’í News, January, 1938, Shoghi Effendi, the Guardian of the Bahá’í Faith wrote through his secretary:

“With reference to the absolute pacifists or conscientious objectors to war: their attitude, judged from the Bahá’í standpoint, is quiteanti-social and due to its exaltation of the individual conscience leads inevitably to disorder and chaos in society.Extreme pacifists are thus very Close to anarchists, in the sense that both of these groups lay an undue emphasis on the rights and merits of the individual. The Bahá’í conception of social life is essentially based on the subordination of the individual will to that of society. It

neither suppresses the individual nor does it exalt him to the point of making him an anti—social creature, a menace to society. As in everything, it follows the ‘golden mean.’ The only way society can function is for the minority to follow the will of the majority.

“The other main objection to the conscientious objectors is that their method of establishing peace is too negative. Nonco-operation is too passive a philosophy to become an effective way for social reconstruction. Their refusal to bear arms can never establish peace. There should first be a spiritual revitalization which nothing, except the Cause of God, can effectively bring to every man’s heart.”

THE Bahá’í POSITION ON MILITARY SERVICE

(A Public Statement issued by

the National Spiritual Assembly

of the Bahá’ís of the United States)

In view of the increasing importance of a clear understanding of the details of the Bahá’í position on military service, the National Bahá’í Assembly presents the following statement of general principles for the information and guidance of the members of the Bahá’í Community in the United States and others who may have an interest in the Bahá’í viewpoint.

The Bahá’í teachings require that followers of the Faith obey the laws of the government under which they live, and this requirement includes the obligation for military service which rests upon all citizens. However, Bahá’ís are also required to apply for noncombatant service whenever the opportunity to do so is legally provided by their government on the basis of religious training and belief.

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While the religious convictions of Bahá’ís require them to seek whatever exemption from combatant duty may be granted by their government on the grounds of religious belief, they definitely are not pacifists in the sense of refusal to co-operate with and obey the laws of an established government. Thus Bahá’ís do not, on the grounds of religious conviction, seek to abandon their obligation as citizens in time of war or national emergency. Neither do they attempt to avoid the dangers and hardships which are inevitable in time of war, and to which all citizens of military age are liable.

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Thus Bahá’ís who are citizens of the United States are able to reconcile their fundamental spiritual convictions and their civil obligations as Citizens by applying for noncombatant service under the existing Selective Service law and regulations.

The members of the Bahá’í Faith make no reservations in claiming that they are fully obedient to all provisions of the laws of their country, including the constitutional right of the Federal government to raise armies and conscript citizens for military service.

SUMMARY OF THE GUARDIAN’S INSTRUCTIONS ON THE OBLIGATION

OF Bahá’ís IN CONNECTION WITH MILITARY SERVICE

During World War II the Bahá’í position on military training and service, and the obligation of individual Bahá’ís to apply for and maintain a noncombatant status when this is possible under the laws of their country, were outlined specifically in a series of instructions and bulletins issued by the National Assembly.

Since 1945, two items on this subject have been published in Bahá’í News; one in the October, 1946 issue (pp. 9—10), and the other in the September, 1948 issue (p. 6). Both of these articles quoted the Guardian’s instruction contained in a letter to the National Assembly dated July 20, 1946, written in reply to a question as to whether the existence of the United Nations in its present form should change the attitude of Bahá’ís toward military duties which might require the taking of human life. The Guardian’s answer to this question is again quoted below:

“As there is neither an International Police Force nor any immediate prospect of one coming into being, the Bahá’ís should

continue to apply, under all circumstances, for exemption from any military duties that necessitate the taking of life. There is no justification for any change of attitude on our part at the present time.”

These words indicate that the Guardian still feels that a Bahá’í cannot voluntarily enter any form of combatant military duty, and must seek exemption from such service if this is possible under the laws of his country.

The instruction given- in the July 20, 1946 letter was confirmed once again in a cable received from the Guardian by the National Assembly on January 17, 1951.

The Guardian, in these and earlier communications, has made it clear that it is obligatory, and not an optional matter, for all Bahá’ís to apply for and maintain a noncombatant status if this is possible under the law. When such a law exists, as is the case in the United States, Bahá’ís cannot voluntarily enlist in any branch of the armed forces where they would be subject to orders to engage in the taking of human life.

[Page 544]

A NEW Bahá’í CENTRE IS OPENED IN KENYA

Some of the attendants walked over fifty miles to be present when this local Haziratu’I-Quds was dedicated in Malava Market, South Kabras, Kenya, in 1962.

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LVHVH EIH.L

CI'IHOAA