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VII
BAHA'IS 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 quite anti-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. Non-co-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 elfectively bring to every man’s heart.”
THE BAHA’T POSITION 0N 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.
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.
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.
541
i WORLD
542 THE BAHA
National Spiritual Assembly of the Bahá’ís of the Leeward, Windward and Virgin Islands, 1967—1968. The Hand of the Cause Ugo Giachery is seated in the centre.
National Spiritual Assembly of the Bahá’ís of T aiwan, 1967—1968 (one member absent).
[Page 543]
Bahá’ís AND MILITARY SERVICE
National Spiritual Assembly of the Bahá’ís of Belize, 1967—1968. The Hand of the Cause
543
Ugo Giachery is third from the left.
SUMMARY OF THE GUARDIAN’S INSTRUCTIONS ON THE OBLIGATION OF BAHA’IS 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 com I”
ing into being, the Baha IS 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 felt 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.
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544 THE Bahá’í WORLD
National Spiritual Assembly of the Bahá’ís of the Gilbert and Ellice Islands, 1967—1968 (two
members absent). The Hand of the Cause Collis Featherstone is fifth from the left, and Auxiliary
Board members Margaret Rowling and Niu Tuataga are first on the left and eighth from the
left respectively. Mr. S. ‘Ald’i, representative of the National Spiritual Assembly of the South
Pacific Ocean, is on the extreme right.
Q
National Spiritual Assembly of the Bahá’ís ofLaos, 1967—1968. The Hand of the Cause Rahmatu’lláh Muhájir is seated in the centre.
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Bahá’ís AND MILITARY SERVICE
545
I. LOYALTY TO GOVERNMENT
Statement Prepared by the National Spiritual Assembly qf 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.
Bahá’u’lláh Himself 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 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, 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.
First Spiritual Assembly of the Bahá’ís ofNimba, Liberia, April 1965. (One member absent.)
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546 THE Bahá’í WORLD
Spiritual Assembly of the Bahá’ís of Ekpene Téte, Eastern Nigeria, April 1965.
