THE WORLD ORDER OF BAHÁ’U’LLÁH
PRESENT-DAY ADMINISTRATION OF THE BAHÁ’Í FAITH
BY HORACE HOLLEY
IT has been the general characteristic of religion that organization marks the interruption of the true spiritual influence and serves to prevent the original impulse from being carried into the world. The organization has invariably become a substitute for religion rather than a method or an instrument used to give the religion effect. The separation of peoples into different traditions unbridged by any peaceful or constructive intercourse has made this inevitable. Up to the present time in fact, no Founder of a revealed religion has explicitly laid down the principles that should guide the administrative machinery of the Faith He has established.
In the Bahá’í Cause, the principles of world administration were expressed by Bahá’u’lláh, and these principles were developed in the writings of ‘Abdu’l-Bahá, more especially in His Will and Testament.
The purpose of this organization is to make possible a true and lasting unity among peoples of different races, classes, interests, characters, and inherited creeds. A close and sympathetic study of this aspect of the Bahá’í Cause will show that the purpose and method of Bahá’í administration is so perfectly adapted to the fundamental spirit of the Revelation that it bears to it the same relationship as body to soul. In character, the principles of Bahá’í administration represent the science of cooperation; in application, they provide for a new and higher type of morality worldwide in scope. In the clash and confusion of sectarian prejudice, the Bahá’í Movement is impartial and sympathetic, offering a foundation upon which reconciliation can be firmly based. Amid the complex interrelations of governments, the Movement stands absolutely neutral as to political purposes and entirely obedient to all recognized authority. It will not be overlooked by the student that Bahá’u’lláh is the only religious teacher making obedience to just governments and rulers a definite spiritual command.
In this brief analysis of the several features of the Bahá’í system of administration the purpose is rather to place in the hands of the believers themselves a convenient summary of the available instructions than to clarify this aspect of the Movement to the non-Bahá’í. Until one has made contact with the spirit of the Bahá’í teachings and desires to cooperate wholeheartedly with their purpose, the administrative phase of the Movement can have little real meaning or appeal.
At the time of the passing of ‘Abdu’l-Bahá, the organization was fully defined but not yet established among His followers. The responsibility for carrying out the instructions was placed by ‘Abdu’l-Bahá upon His grandson, Shoghi Effendi, to whom was assigned the function of “Guardian of the Cause.” Obedience to the authority of the Guardian was definitely enjoined upon all Bahá’ís by ‘Abdu’l-Bahá, but this authority carries with it nothing of an arbitrary or personal character, being limited as to purpose and method by the writings of Bahá’u’lláh and ‘Abdu’l-Bahá. The Guardian unifies the efforts to bring into complete application those principles of world administration already clearly defined.
To assist the Guardian in his manifold
responsibilities and duties and particularly in
the promotion of the teaching work,‘Abdu’l-Bahá
provided for the appointment
of [Page 134]
a group of co-workers to
be known as “The Hands of the Cause of God."
The appointment
of this body is a function of the
Guardian, and these from their own number
are to elect nine persons who will be closely
associated with the Guardian in the discharge
of his duties. It is the function of
the Guardian also to appoint his own successor,
this appointment to be ratified by
the nine Hands of the Cause.
It is the genius of the Bahá’í Cause that the principle underlying the administration of its affairs aims to improve the life and upbuild the character of the individual believer in his own local community, wherever it may be, and not to enhance the prestige of those relatively few who, by election or appointment, hold positions of higher authority. Bahá’í authority is measured by self-sacrifice and not by arbitrary power. This fundamental aim can be seen clearly on studying the significant emphasis which ‘Abdu’l-Bahá placed upon the local Bahá’í community. The local group, involving as it does men and women in all the normal activities and relations of life, is the foundation upon which rests the entire evolution of the Cause. The local Bahá’í community is given official recognition only after its number of adult declared believers has become nine or more. Up to this point, the community exists as a voluntary group of workers and students of the Cause.
In this connection, the word “community” is not used in the sense of any locality, exclusively Bahá’í in membership, nor of any manner of living differing outwardly from the general environment, such as has been attempted by religionists and also members of philosophic and economic movements in the past. A Bahá’í community is a unity of minds and hearts, an association of people entirely voluntary in character, established upon a common experience of devotion to the universal aims of Bahá’u’lláh and agreement as to the methods by which these aims can be advanced.
A Bahá’í community differs from other voluntary gatherings in that its foundation is so deeply laid and broadly extended that it can include any sincere soul. Whereas other associations are exclusive, in effect if not in intention, and from method if not from ideal, Bahá’í association is inclusive, shutting the gates of fellowship to no sincere soul. In every gathering there is latent or developed some basis of selection. In religion this basis is a creed limited by the historical nature of its origin; in politics this is party or platform; in economics this is a mutual misfortune or mutual power; in the arts and sciences this basis consists of special training or activity or interest. In all these matters, the more exclusive the basis of selection, the stronger the movement—a condition diametrically opposed to that existing in the Bahá’í Cause. Hence the Cause, for all its spirit of growth and progress, develops slowly as regards the numbers of its active adherents. For people are accustomed to exclusiveness and division in all affairs. The important sanctions have ever been warrants and justifications of division. To enter the Bahá’í Movement is to leave these sanctions behind—an experience which at first invariably exposes one to new trials and sufferings, as the human ego revolts against the supreme sanction of universal love. The scientific must associate with the simple and unlearned, the rich with the poor, the white with the colored, the mystic with the literalist, the Christian with the Jew, the Muslim with the Parsee: and on terms removing the advantage of long established presumptions and privileges.
But for this difficult experience there are glorious compensations. Let us remember that art grows sterile as it turns away from the common humanity, that philosophy likewise loses its vision when developed in solitude, and that politics and religion never succeed apart from the general needs of mankind. Human nature is not yet known, for we have all lived in a state of mental, moral, emotional or social defense, and the psychology of defense is the psychology of inhibition. But the love of God removes fear; the removal of fear establishes the latent powers, and association with others in spiritual love brings these powers into vital, positive expression. A Bahá’í community is a gathering where this process can take place in this age, slowly at first, as the new impetus gathers force, more rapidly as the members become conscious of the powers unfolding the flower of unity among men.
[Page 135]
Where the community is
small and insignificant,
in comparison with the population
of the city or town, the first condition of
growth is understanding of the Manifestation of
Bahá’u’lláh, and the next condition
is that of true humility. If these two
conditions exist, the weakest soul becomes
endowed with effective power in service to
the Cause. The result of unity, in fact, is
to share the powers and faculties of all with
each.
The responsibility for and supervision of local Bahá’í affairs is vested in a body known as the Spiritual Assembly. This body (limited to nine members) is elected annually on April 21st, the first day of Riḍván (the Festival commemorating the Declaration of Bahá’u’lláh) by the adult declared believers of the community, the voting list being drawn up by the outgoing Spiritual Assembly. Concerning the character and functions of this body, ‘Abdu’l-Bahá has written as follows:
“It is incumbent upon everyone (every believer) not to take any step (of Bahá’í activity) 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 fragrance, 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 Bahá 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 expresses with absolute freedom his own opinion and setteth forth his argument. Should anyone 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.
"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 condition: They must when coming together turn their faces to the Kingdom on high and ask aid from the realm of Glory. . . . 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 fulfil 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.”
The letters of Shoghi Effendi quote the fundamental instructions contained in the writings of Bahá’u’lláh and ‘Abdu’l-Bahá on the character of Bahá’í administration, and give them definite application: “A careful study of Bahá’u’lláh’s and ‘Abdu’l-Bahá’s Tablets will reveal that other duties (besides teaching the Cause), no less vital to the interests of the Cause, devolve upon the elected representatives of the friends in every locality.
“They must endeavor to promote amity and concord amongst the friends and secure an active and whole—hearted cooperation for the service of the Cause.
[Page 136]
“They must do their utmost
to extend at all times the helping hand
to the poor, the sick, the disabled, the
orphan, the widow,
irrespective of color, caste and creed.
"They must promote by every means in their power the material as well as spiritual enlightenment of youth, the means for the education of children; institute, whenever possible, Bahá’í educational institutions; organize and supervise their work, and provide the best means for their progress and development.
“They must make an effort to maintain official, regular and frequent correspondence with the various Bahá’í centers throughout the world, report to them their activities, and share the glad-tidings they receive with all their fellow-workers in the Cause.
“They must bend every effort to promote the interests of the Mashriqu’l-Adhkár (i.e., House of Worship),1 and hasten the day when the work of this glorious Edifice2 will have been consummated.
"They must encourage and stimulate by every means at their command, through subscriptions, reports and articles, the development of the various Bahá’í magazines.
“They must undertake the arrangement of the regular meetings of the friends, the feasts and anniversaries, as well as the special gatherings designed to serve and promote the social, intellectual and spiritual interests of their fellowmen.
“They must supervise in these days when the Cause is still in its infancy all Bahá’í publications and translations, and provide in general for a dignified and accurate presentation of all Bahá’í literature and its distribution to the general public.
“These rank among the most outstanding obligations of the members of every Spiritual Assembly. In whatever locality the Cause has sufficiently expanded, and in order to insure efficiency and avoid confusion, each of these manifold functions will have to be referred to a special Committee, responsible to that Assembly, elected by it from among the friends in that locality, and upon whose work the Assembly will have to exercise constant and general supervision.
1 Referring particularly to Spiritual Assemblies in America. 2 On the shore of Lake Michigan.
“In every locality, be it city or hamlet, where the number of adult declared believers exceed nine, a local Spiritual Assembly must be forthwith established.
“As the progress and extension of spiritual activities is dependent and conditioned upon material means, it is of absolute necessity that immediately after the establishment of local as 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 their sphere of service.
"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 interests 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 (Bahá’í) 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
[Page 137]
Delegates to the first
convention of the Bahá’ís of America. March 1909.
[Page 138]
that affect the spiritual
activities of the body of the friends in that land.)
“Full harmony, however, as well as cooperation 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.
“The various Assemblies, local and national, constitute today the bedrock upon the strength of which the Universal House (of Justice) is in future to be firmly established and raised. Not until these function vigorously and harmoniously can the hope for the termination of this period of transition be realized. . . . 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 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.”
Experience in the life of a Bahá’í community and participation in the details of its several activities impresses one with the fact that Bahá’í unity has in it new elements which work powerfully to expand one’s area of sympathy, deepen one’s insight, develop one’s character and bring order and stability into all of one’s affairs. There can be no higher privilege than the experience of attempting to serve faithfully upon a Spiritual Assembly, conscious as its members are of the unique standard upheld by ‘Abdu’l-Bahá and bringing as it does the opportunity of dealing with a large range and diversity of human problems from an impersonal point of view. It is inevitable that the nine elected members shall exemplify diverse interests and types of character, with the result that unity of heart and conscience with the other eight members is a direct training to enter into spiritual unity with the larger body of mankind. No such schools of discipline and inspiration exist on earth today, for one must bear in mind that a Bahá’í community can never be an exclusive group nor a closed circle of interests but, on the contrary, its fundamental purpose is to unify and cooperate with every possible element in the surrounding population.
The local Spiritual Assembly after election organizes by electing from its own number a chairman, corresponding secretary, recording secretary and treasurer. It should appoint from its own members or from the local Bahá’í community working committees responsible for the various permanent activities of the Cause.
Since a Spiritual Assembly is established upon a new and higher ideal, the character, knowledge and purity of its members is essential to success. Wherever personal ambition, narrowness or impurity enters a Spiritual Assembly, the results are invariably to check the growth of the Cause and, if these conditions are prolonged, to destroy the foundation already laid. The careful student of the teachings will accept this result as one more vindication of the all-surrounding spirit protecting this Faith. The elimination of an unworthy group from the Bahá’í Cause would be a bitter disappointment but not an evidence that the Cause had failed. On the contrary, the Cause could only be declared a failure if personal ambition, pride, narrowness and impurity should so prevail as to build a world-wide organization able to pervert the original purpose.
The local Spiritual Assemblies of a country
are linked together and co-ordinated
through another elected body of nine members,
the National Spiritual Assembly. This
body comes into being by means of an annual
election held by elected delegates representing
the local Bahá’í communities. The
delegates are elected by all the adult
declared believers of a community in which
a Spiritual Assembly exists. The National
Convention in which the delegates are gathered
together is composed of an elective body
based upon the principle of proportional
representation. The total number of delegates
is fixed by Shoghi Effendi for each
country, and this number is fulfilled by
assigning to each local community the number
of delegates called for by its relative
[Page 139]
numerical strength.
These National Conventions
are preferably held during the period
of Riḍván, the twelve days beginning April
21st which commemorate the Declaration
made by Bahá’u’lláh in the Garden of Riḍván
near Baghdad. The recognition of delegates
is vested in the outgoing National
Spiritual Assembly.
A National Convention is an occasion for deepening one’s understanding of Bahá’í activities and of sharing reports of national and local activities for the period of the elapsed year. It has been the custom to hold a public Bahá’í Congress in connection with the Convention. The function of a Bahá’í delegate is not limited to attendance at the National Convention and participation in the election of the new National Spiritual Assembly. While gathered together, the delegates are a consultative and advisory body whose recommendations are to be carefully considered by the members of the elected National Spiritual Assembly. Even after the Convention, this consultative function may continue throughout the year, and by the close and intimate association of the deliberations of the National Spiritual Assembly with the delegates, the National Body is enabled to be more representative of the entire Bahá’í community of the land.
Delegates unable to attend the Convention in person are permitted to vote for the new National Spiritual Assembly by mail.
The relation of the National Spiritual Assembly to the local Spiritual Assemblies and to the body of the believers in the country is thus defined in the letters of the Guardian of the Cause:
“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—that 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 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 or Universal House of Justice, that Supreme Council that will guide, organize and unify the affairs of the Movement throughout the world.
“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 the National Spiritual Assembly from among all the friends in that country, which will bear to it the same relations as the local committees bear to their respective local Assemblies.
“With it, too, tests 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 a matter which ought to receive its special attention.
“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, [Page 140]
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 were 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 dispersion 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.
“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—such as the right to decide whether any local Assembly is functioning in accordance with the principles laid down for the conduct and the advancement of the Cause.
“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 for the first time being formed in a given locality, or when differences arise between a new applicant and an already established local Assembly.
“Were the National Spiritual Assembly to decide, after mature deliberation, to omit the holding of the Bahá’í Convention and Congress in a given year, then they could, only in such a case, devise ways and means to insure that the annual election of the National Spiritual Assembly should be held by mail, provided it can be conducted with sufficient thoroughness, efficiency and dispatch. It would also appear to me unobjectionable to enable and even to require in the last resort such delegates as cannot possibly undertake the journey to the seat of the Bahá’í Convention to send their votes, for the election of the National Spiritual Assembly only, by mail to the National Secretary.”
Concerning the matter of drawing up the voting list to be used at the annual local Bahá’í elections, the responsibility for this is placed upon each local Spiritual Assembly, and as a guidance in the matter the Guardian has written the following:
“To state very briefly and as adequately as present circumstances permit, the principal factors that must be taken into consideration before deciding whether a person may be regarded a true believer or not: Full recognition of the station of the Forerunner, the Author and the True Exemplar of the Bahá’í Cause, as set forth in ‘Abdu’l-Bahá’s Will and Testament; unreserved acceptance of and submission to whatsoever has been revealed by their Pen; loyal and steadfast adherence to every clause of our Beloved’s sacred Will; and close association with the spirit as well as the form of the present-day Bahá’í administration—these I conceive to be the fundamental and primary considerations that must be fairly, discreetly and thoughtfully ascertained before reaching such a vital decision.”
‘Abdu’l-Bahá’s instructions provide for the further development of Bahá’í organization through an International Spiritual Assembly to be elected by the members of the National Spiritual Assemblies. This international body has not yet come into existence, but its special character has been clearly defined:
“And now, concerning the Assembly
(Baytu’l-‘Adl: i. e., House of Justice) which
God hath ordained as the source of all good
and freed from all error, it must be elected
by universal suffrage, that is, by the
believers. Its members must be manifestations
of the fear of God, and day-springs of
knowledge and understanding, must be
steadfast in God's Faith, and the
well-wishers of all mankind. By this Assembly
is meant the Universal Assembly: that is,
in [Page 141]
each country a secondary
Assembly must be instituted, and these
secondary Assemblies must elect the members
of the Universal one.
“Unto this body all things must be referred. It enacteth all ordinances and regulations that are not to be found in the explicit Holy Text. By this body all the difficult problems are to be resolved, and the Guardian of the Cause is its sacred head and the distinguished member, for life, of that body. Should he not attend in person its deliberations, he must appoint one to represent him. . . . This Assembly enacteth the laws and the executive enforceth them. The legislative body must reinforce the executive, the executive must aid and assist the legislative body, so that, through the close union and harmony of these two forces, the foundation of fairness and justice may become firm and strong, that all the regions of the world may become even as Paradise itself.
“Unto the Most Holy Book everyone must turn, and all that is not expressly recorded therein must be referred to the Universal Assembly: That which this body, either 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.
Even at the present time, the Bahá’ís in all parts of the world maintain an intimate and cordial association by means of regular correspondence and individual visits. This contact of members of different races, nationalities and religious traditions is concrete proof that the burden of prejudice and the historical factors of division can be entirely overcome through the spirit of oneness established by Bahá’u’lláh.
The general student of religion will not fail to note four essential characteristics of Bahá’í administration. The first is its completely successful reconciliation of the usually opposed claims of democratic freedom and unanswerable authority. The second is the entire absence from the Bahá’í Cause of anything approaching the institution of a salaried professional clergy. The Bahá’í conception of religion is one which combines mysticism, which is a sacred personal experience, with practical morality, which is a useful contact between the individual and his fellow man. In the nature of things, some souls are more advanced than others, and the function of spiritual teaching is given special importance in the writings of Bahá’u’lláh and ‘Abdu’l-Bahá. The Bahá’í teacher, however, has no authority over the individual conscience. The individual conscience must be subordinated to the decisions of a duly elected Spiritual Assembly, but this relationship is entirely different in character and results from the relationship of an individual with minister or priest.
The third characteristic is the absence of internal factionalism, that bane of all organized effort, and the sure sign of the presence of spiritual disease. The predominant spirit of unity which distinguishes the Bahá’í Cause in its relation to the world, making its followers strive for reconciliation rather than partisan victory, creates an internal condition, unlike that which exists in movements which accept partisan victory, in one or another form, as their very reason for being. Such movements can but disintegrate from within; the Bahá’í Movement can but grow.
Significant also is the fourth characteristic, namely that the Bahá’í Cause has within it an inherent necessity operating slowly but surely to bring its administration into the hands of those truly fitted for the nature of the work. The lesser vision gives way invariably for the larger vision, itself replaced by the still larger vision in due time. The result is an inevitable improvement in the qualities placed at the service of the Cause, until the highest attributes of humanity will be enrolled. In the Bahá’í Cause we are actually witnessing the fulfillment of that strange and cryptic saying: “The meek shall inherit the earth.”
That the administrative machinery is not an end in itself but merely the means to spread everywhere the light of faith and brotherhood, is frequently expressed by the Guardian in his general letters, and this brief survey may well close with one of those passages:
"Not by the force of numbers, not by [Page 142]
the mere exposition of a set of new and noble principles, not by an organized campaign of teaching—no matter how worldwide and elaborate in its character—not even by the staunchness of our faith or the exaltation of our enthusiasm, can we ultimately hope to vindicate in the eyes of a critical and skeptical age the supreme claim of the Abhá Revelation. One thing and only one thing will unfailingly and alone secure the undoubted triumph of this sacred Cause, namely the extent to which our own inner life and private character mirror forth in their manifold aspects the splendor of those eternal principles proclaimed by Bahá’u’lláh.”
EXCERPTS FROM THE WILL AND TESTAMENT OF ‘ABDU’L-BAHÁ
FOREWORD
IT IS significant of the completeness of the Revelation of Bahá’u’lláh that the text of His Book provided for every emergency confronting human souls in this age. The supreme tests of the Bahá’í Faith had in fact already been successfully met during the days which followed the ascension of Bahá’u’lláh in 1892. By the appointment of ‘Abdu’l-Bahá as the Center of His Covenant, Bahá’u’lláh prolonged His own ministry for well-nigh thirty years, a period coinciding with an entire generation and therefore sufficient to withstand the onslaughts of those ambitious persons who arose to overthrow or pervert the Faith from within and without its ranks. For the words of ‘Abdu’l-Bahá, according to the text of this appointment, have equal rank and spiritual validity with those of the Manifestation.
Thus, during the ministry of ‘Abdu’l-Bahá, the Cause of Bahá’u’lláh was not only safeguarded from confusion and division, it was vastly extended into Europe, America and the Far East, and the fundamental literature of the Faith was amplified by ‘Abdu’l-Bahá’s public addresses and Tablets, many of which were directed to the administrative side of Bahá’í service. By 1921, the outer form of this community had been fairly defined in many localities and impressed upon the habits as well as thoughts of the believers.
Despite this fact, it is more than doubtful, it is positively certain, that the worldwide Bahá’í community could not have survived the shock of ‘Abdu’l-Bahá’s passing, and perpetuated its complex unity into the future, had He not made definite provision for a point of unity acceptable to all the believers and a continuance of that administrative authority which is the body of the soul of faith.
These provisions were made in the Will and Testament of ‘Abdu’l-Bahá, excerpts from which follow. By the appointment of a Guardian of the Bahá’í Cause, ‘Abdu’l-Bahá created an executive head and center possessing unquestioned consecration and capacity for the tremendous task of inspiring the world-wide Bahá’í community to develop along the path of human service marked out for it in the Religion of Bahá’u’lláh.
ALL-PRAISE to Him who, by the Shield
of His Covenant, hath guarded the Temple
of His Cause from the darts of
doubtfulness, who by the Hosts of His Testament
hath preserved the Sanctuary of His Most
Beneficent Law and protected His Straight
and Luminous Path, staying thereby the
onslaught of the company of
Covenant-breakers, that have threatened
to subvert His Divine Edifice; who
hath watched over
His Mighty Stronghold and All-glorious
Faith, through the aid of men whom
the [Page 143]
slander of the slanderer
affects not, whom
no earthly Calling, glory and power can turn
aside from the Covenant of God and His
Testament, established firmly by His clear
and manifest words, writ and revealed by
His All-glorious Pen and recorded in the
Preserved Tablet.
Salutation and praise, blessing and glory rest upon that Primal Branch of the Divine and Sacred Lote—Tree, grown out, blest, tender, verdant and flourishing from the Twin Holy Trees; the most wondrous, unique and priceless pearl that doth gleam from out the twin surging seas; upon the offshoots of the Tree of Holiness, the twigs of the Celestial Tree, they that in the Day of the Great Dividing have stood fast and firm in the Covenant; upon the Hands (pillars) of the Cause of God that have diffused widely the divine Fragrances, declared His Proofs, proclaimed His Faith, published abroad His Law, detached themselves from all things but Him, stood for righteousness in this world, and kindled the Fire of the Love of God in the very hearts and souls of His servants; upon them that have believed, rested assured, stood steadfast in His Covenant and followed the Light that after My passing shineth from the Day-spring of divine Guidance—for behold! he is the blest and sacred Bough that hath branched out from the Twin Holy Trees. Well is it with him that seeketh the shelter of his shade that shadoweth all mankind.
O ye beloved of the Lord! The greatest of all things is the protection of the True Faith of God, the preservation of His have shed streams of their sacred blood in this path, their precious lives they offered in sacrifice unto Him, hastened wrapt in holy ecstasy unto the glorious field of martyrdom, upraised the Standard of God’s Faith and writ with their life-blood upon the Tablet of the world the verses of His divine Unity. The sacred breast of His Holiness, the Exalted One—May my life be a sacrifice unto Him—was made a target to many a dart of woe, and in Mázindarán, the blessed feet of the Abhá Beauty—May my life be offered up for His loved oneswere so grievously scourged as to bleed and be sore wounded. His neck also was put into captive chains and His feet made fast in the stocks. In every hour, for a period of fifty years, a new trial and calamity hefell Him and fresh afflictions and cares beset Him. One of them: after having suffered intense vicissitudes, He was made homeless and a wanderer and fell a victim to still new vexations and troubles. In ‘Iráq, the Day-star of the world was so exposed to the wiles of the people of malice as to be eclipsed in splendor. Later on He was sent an exile to the Great City (Constantinople) and thence to the Land of Mystery (Adrianople), whence, grievously wronged, He was eventually transferred to the Most Great Prison (‘Akká). He whom the world hath wronged-—May my life be offered up for His loved ones—was four times banished from city to city, till at last condemned to perpetual confinement, He was incarcerated in this Prison, the prison of highway robbers, of brigands and of manslayers. All this is but one of ‘the trials that have afflicted the Blessed Beauty, the rest being even as grievous as this.
According to the direct and sacred command of God we are forbidden to utter slander, are commanded to show forth peace and amity, are exhorted to rectitude of conduct, straightforwardness and harmony with all the kindreds and peoples of the world. We must obey and be the well-wishers of the governments of the land, regard disloyalty unto a just king as disloyalty to God Himself and wishing evil to the government a transgression of the Cause of God.
O God, my God! Thou seest this
wronged servant of Thine, held fast in the
talons of ferocious lions, of ravening wolves,
of bloodthirsty beasts. Graciously assist me,
through my love for Thee, that I may drink
deep of the chalice that brimmeth over with
faithfulness to Thee and is filled with Thy
bountiful Grace; so that, fallen upon the
dust, I may sink prostrate and senseless
whilst my vesture is dyed crimson with my
blood. This is my wish, my heart’s desire,
my hope, my pride, my glory. Grant, O
Lord my God, and my Refuge, that in
my last hour, my end may even as musk
shed its fragrance of glory! Is there a
bounty greater than this? Nay, by
Thy [Page 144]
Glory! I call Thee
to witness that no day
passeth but that I quaff my fill from this
cup, so grievous are the misdeeds wrought
by them that have broken the Covenant,
kindled discord, showed their malice,
stirred sedition in the land and
dishonored Thee
amidst Thy servants. Lord! Shield Thou
from these Covenant-breakers the mighty
Stronghold of Thy Faith and protect Thy
secret Sanctuary from the onslaught of the
ungodly. Thou art in truth the Mighty,
the Powerful, the Gracious, the Strong.
O God, my God! Shield Thy trusted servants from the evils of self and passion, protect them with the watchful eye of Thy loving-kindness from all rancor, hate and envy, shelter them in the impregnable stronghold of Thy Cause and, safe from the darts of doubtfulness, make them the manifestations of Thy glorious Signs, illumine their faces with the effulgent rays shed from the Day-spring of Thy divine Unity, gladden their hearts with the verses revealed from Thy holy Kingdom, strengthen their loins by Thy all-swaying power that cometh from Thy Realm of Glory. Thou art the All-bountiful, the Protector, the Almighty, the Gracious.
O ye that stand fast in the Covenant! When the hour cometh that this wronged and broken-winged bird will have taken its flight unto the Celestial Concourse, when it will have hastened to the Realm of the Unseen and its mortal frame will have been either lost or hidden beneath the dust, it is incumbent upon the Afnán, that are steadfast in the Covenant of God, and have branched from the Tree of Holiness; the Hands (pillars) of the Cause of God——the glory of the Lord rest upon them—and all the friends and loved ones, one and all to bestir themselves and arise with heart and soul and in one accord, to diffuse the sweet savors of God, to teach His Cause and to promote His Faith. It behooveth them not to rest for a moment, neither to seek repose. They must disperse themselves in every land, pass by every clime and travel throughout all regions. Bestirred, Without rest and steadfast to the end they must raise in every land the triumphal cry ‘'O Thou the Glory of Glories!” (Yá-Bahá’u’l—Abhá), must achieve renown in the world wherever they go, must burn brightly even as a candle in every meeting and must kindle the flame of divine love in every assembly; that the light of truth may rise resplendent in the midmost heart of the world, that throughout the East and throughout the West a vast concourse may gather under the shadow of the Word of God, that the sweet savors of holiness may be diffused, that faces may shine radiantly, hearts be filled with the divine spirit and souls be made heavenly.
In these days, the most important of all things is the guidance of the nations and peoples of the world. Teaching the Cause is of utmost importance for it is the head corner-stone of the foundation itself. This wronged servant has spent his days and nights in promoting the Cause and urging the peoples to service. He rested not a moment, till the fame of the Cause of God was noised abroad in the world and the celestial strains from the Abhá Kingdom roused the East and the West. The beloved of God must also follow the same example. This is the secret of faithfulness, this is the requirement of servitude to the Threshold of Bahá!
The disciples of Christ forgot themselves and all earthly things, forsook all their cares and belongings, purged themselves of self and passion and with absolute detachment scattered far and wide and engaged in calling the peoples of the world to the divine Guidance, till at last they made the world another world, illumined the surface of the earth and even to their last hour proved self—sacrificing in the pathway of that Beloved One of God. Finally in various lands they suffered glorious martyrdom. Let them that are men of action follow in their footsteps!
O my loving friends! After the passing
away of this wronged one, it is incumbent
upon the Aghsán (Branches), the Afnán
(Twigs) of the Sacred Lote-Tree, the
Hands (pillars) of the Cause of God and
the loved ones of the Abhá Beauty to turn
unto Shoghi Effendi—the youthful branch
branched from the two hallowed and sacred
Lote-Trees and the fruit grown from the
union of the two offshoots of the Tree of
Holiness—as he is the sign of God, the
chosen branch, the Guardian of the
Cause [Page 145]
of God, he unto whom
all the Aghsán, the
Afnán, the Hands of the Cause of God and
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, under the shelter and unerring guidance of His Holiness, the Exalted One-may my life be offered up for them both. Whatsoever they decide is of God. Whoso obeyeth him not, neither obeyeth them, hath not obeyed God; whoso rebelleth against him and against them hath rebelled against God; whoso opposeth him hath opposed God; whoso contendeth with them hath contended with God; whoso disputeth with him hath disputed with God; whoso denieth him hath denied God; whoso disbelieveth in him hath disbelieved in God; whoso deviateth, separateth himself and turneth aside from him, hath in truth deviated, separated himself and turned aside from God—may the wrath, the fierce indignation, the vengeance of God rest upon him! The mighty stronghold shall remain impregnable and safe through obedience to him who is the Guardian of the Cause of God. It is incumbent upon the members of the House of Justice, upon all the Aghsán, the Afnán, the Hands of the Cause of God to show their obedience, submissiveness and subordination unto the Guardian of the Cause of God, to turn unto him and be lowly before him. He that opposeth him hath opposed the True One, will make a breach in the Cause of God, will subvert His word and will become a manifestation of the Center of Sedition. Beware, beware, lest the days after the ascension (of Bahá’u’lláh) be repeated when the Center of Sedition waxed haughty and rebellious and with divine Unity for his excuse deprived himself and perturbed and poisoned others. No doubt every vain-glorious 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. My object is to show that the Hands of the Cause of God must be ever watchful and so soon as they find anyone beginning to oppose and protest against the Guardian of the Cause of God, cast him out from the congregation of the people of Bahá and in no wise accept any excuse from him. How often hath grievous error been disguised in the garb of truth, that it might sow the seeds of doubt in the hearts of men!
O ye beloved of the Lord! It is incumbent upon the Guardian of the Cause of God to appoint in his own lifetime him that shall become his successor, that differences may not arise after his passing. He that is appointed must manifest in himself detachment from all worldly things, must be the essence of purity, must show in himself the fear of God, knowledge, wisdom and learning. Thus, should the first-born of the Guardian of the Cause of God not manifest in himself the truth of the words: “The child is the secret essence of its sire,” that is, should he not inherit of the spiritual within him (the Guardian of the Cause of God) and his glorious lineage not be matched with a goodly character, then must he (the Guardian of the Cause of God) choose another branch to succeed him.
The Hands of the Cause of God must elect from their own number nine persons that shall at all times be occupied in the important services in the work of the Guardian of the Cause of God. The election of these nine must be carried either unanimously or by majority from the company of the Hands of the Cause of God and these, whether unanimously or by a majority vote, must give their assent to the choice of the one whom the Guardian of the Cause of God hath chosen as his successor. This assent must be given in such wise as the assenting and dissenting voices may not be distinguished (i.e., secret ballot).
O friends! The Hands of the Cause of
God must be nominated and appointed by
the Guardian of the Cause of God. All
must be under his shadow and obey his
command. Should any, within or without
the company of the Hands of the Cause
of God disobey and seek division, the
wrath [Page 146]
of God and His
vengeance will be upon him, for he will
have caused a breach in the true Faith of God.
The obligations of the Hands of the Cause of God are to diffuse the Divine Fragrances, to edify the souls of men, to promote learning, to improve the character of all men and to be, at all times and under all conditions, sanctified and detached from earthly things. They must manifest the fear of God by their conduct, their manners, their deeds and their words.
This body of the Hands of the Cause of God is under the direction of the Guardian of the Cause of God. He must continually urge them to strive and endeavor to the utmost of their ability to diffuse the sweet savors of God, and to guide all the peoples of the world, for it is the Light of Divine Guidance that causeth all the universe to be illumined. To disregard, though it be for a moment, this absolute command which is binding upon everyone, is in nowise permitted, that the existent world may become even as the Abhá Paradise, that the surface of the earth may become heavenly, that contention and conflict amidst peoples, kindreds, nations and governments may disappear, that all the dwellers on earth may become one people and one race, that the world may become even as one home. Should differences arise they shall be amicably and conclusively settled by the Supreme Tribunal, that shall include members from all the governments and peoples of the world.
O ye beloved of the Lord! In this sacred Dispensation, conflict and contention are in nowise permitted. Every aggressor deprives himself of God's grace. It is incumbent upon everyone to show the utmost love, rectitude of conduct, straightforwardness and sincere kindliness unto all the peoples and kindreds of the world, be they friends or strangers. So intense must be the spirit of love and loving-kindness, that the stranger may find himself a friend, the enemy a true brother, no difference whatsoever existing between them. For universality is of God and all limitations earthly. Thus man must strive that his reality may manifest virtues and perfections, the light whereof may shine upon everyone. The light of the sun shineth upon all the world and the merciful showers of Divine Providence fall upon all peoples. The vivifying breeze reviveth every living creature and all beings endued with life obtain their share and portion at His heavenly board. In like manner, the affections and loving-kindness of the servants of the One True God must be bountifully and universally extended to all mankind. Regarding this, restrictions and limitations are in nowise permitted.
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 Bahá, that ignorance, enmity, hate and rancor may vanish from the world and the darkness of estrangement amidst the peoples and kindreds of the world may give way to the Light of Unity. Should other peoples and nations be unfaithful to you show your fidelity unto them, should they be unjust toward you show justice towards them, should they keep aloof from you attract them to yourself, should they show their enmity be friendly towards them, should they poison your lives sweeten their souls, should they inflict a wound upon you be a salve to their sores. Such are the attributes of the sincere! Such are the attributes of the truthful!
And now, concerning the House of Justice
which God hath ordained as the source
of all good and freed from all error, it must
be elected by universal suffrage, that is, by
the believers. Its members must be
manifestations of the fear of God and
daysprings of knowledge and understanding,
must be steadfast in God's faith and the
well-wishers of all mankind. By this House
is meant the Universal House of Justice;
that is, in all countries, a secondary House
of Justice must be instituted, and these
secondary Houses of Justice must elect the
members of the Universal one. Unto this
body all things must be referred. It
enacteth all ordinances and regulations that
are not to be found in the explicit Holy
Text. By this body all the difficult problems
are to be resolved and the
Guardian [Page 147]
of the Cause of God
is its sacred head and
the distinguished member for life of that
body. Should he not attend in person its
deliberations, he must appoint one to
represent him. Should any of the members
commit a sin, injurious to the common weal,
the Guardian of the Cause of God hath at
his own discretion the right to expel him,
whereupon the people must elect another one
in his stead.
O ye beloved of the Lord! It is incumbent upon you to be submissive to all monarchs that are just and show your fidelity to every righteous king. Serve ye the sovereigns of the world with utmost truthfulness and loyalty. Show obedience unto them and be their well-wishers. Without their leave and permission do not meddle with political affairs, for disloyalty to the just sovereign is disloyalty to God Himself.
This is my counsel and the commandment of God unto you. Well is it with them that act accordingly.
By the Ancient Beauty! This wronged one hath in nowise borne nor doth He bear a grudge against anyone; towards none doth He entertain any ill-feeling and uttereth no word save for the good of the world. My supreme obligation, however, of necessity, prompteth Me to guard and preserve the Cause of God. Thus, with the greatest regret, I counsel you saying: “Guard ye the Cause of God, protect His law and have the utmost fear of discord. This is the foundation of the belief of the people of Bahá-—may my life be offered up for them. His Holiness, the Exalted One (the Báb), is the Manifestation of the Unity and Oneness of God and the Forerunner of the Ancient Beauty. His Holiness the Abhá Beauty—may my life be a sacrifice for His steadfast friends—is the Supreme Manifestation of God and the Day-spring of His Most Divine Essence. All others are servants unto Him and do His bidding." Unto the Most Holy Book 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 there from is verily of them that love discord, hath shown forth malice and turned away from the Lord of the Covenant. By this House is meant that Universal House of Justice which is to be elected from all countries—that is, from those parts in the East and West where the loved ones are to be found—after the manner of the customary elections in western countries, such as those of England.
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.
O God, my God! I call Thee, Thy Prophets and Thy Messengers, Thy Saints and Thy Holy Ones, to witness that I have declared conclusively Thy Proofs unto Thy loved ones and set forth clearly all things unto them, that they may watch over Thy Faith, guard Thy Straight Path and protect Thy Resplendent Law. Thou art, verily, the All-knowing, the All-wise!
Whosoever, and whatsoever meeting, becometh a hindrance to the diffusion of the Light of Faith, let the loved ones give them counsel and say: “Of all the gifts of God the greatest is the gift of Teaching. It draweth unto us the Grace of God and is our first obligation. Of such a gift how can we deprive ourselves? Nay, our lives, our goods, our comforts, our rest, we offer them all as a sacrifice for the Abhá Beauty and teach the Cause of God.” Caution and prudence, however, must be observed even as recorded in the Book. The veil must in no wise be suddenly rent asunder.
The Glory of Glories rest upon you!
O ye the faithful loved ones of ‘Abdu’l-Bahá! It is incumbent upon you to take the greatest care of Shoghi Effendi, the twig that hath branched from the fruit given forth by the two hallowed and Divine Lote-Trees, that no dust of despondency and sorrow may stain his radiant nature, that day by day he may wax greater in happiness, in joy and spirituality, and may grow to become even as a fruitful tree.
For he is, after ‘Abdu’l-Bahá, the
Guardian of the Cause of God. The Afnán, the
Hands (pillars) of the Cause and the
[Page 148]
beloved of the Lord
must obey him and turn
unto him. He that obeyeth him not, hath
not obeyed God; he that turneth away from
him, hath turned away from God and he
that denieth him, hath denied the True One.
Beware lest anyone falsely interpret these
words, and like unto them that have broken
the Covenant after the Day of Ascension
(of Bahá’u’lláh), advance a pretext, raise
the standard of revolt, wax stubborn and
open wide the door of false interpretation.
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. And he that turneth unto
whatsoever else is indeed in grievous error.
The Glory of Glories rest upon you!
THE SPIRIT AND FORM OF BAHÁ’Í ADMINISTRATION
"And now as I look into the future, I hope to see the friends at all times, in every land, and of every shade of thought and character, voluntarily and joyously rallying round their local and in particular their national centers of activity, upholding and promoting their interests with complete unanimity and contentment, with perfect understanding, genuine enthusiasm, and sustained vigor. This indeed is the one joy and yearning of my life, for "it is the fountain-head from which all future blessings will flow, the broad foundation upon which the security of the Divine Edifice must ultimately rest.—SHOGHI EFFENDI.
FOREWORD
THE 1926-1927 National Spiritual Assembly of
the Bahá’ís of the United States
and Canada completed a task which, while
pertaining to the outer and more material
aspects of the Cause, nevertheless has a
special significance for its spirit and inward
sacred purpose. This task consisted in
creating a legal form which gives proper
substance and substantial character to the
administrative processes embodied in the
Bahá’í Teachings. The form adopted was
that known as a Voluntary Trust, a species
of corporation recognized under the common
law and possessing a long and interesting
history. The famous Covenant adopted
by the Pilgrim Fathers on the Mayflower,
the first legal document in American history,
is of the same nature as the Declaration of
Trust voted by the National Spiritual Assembly.
This Declaration of Trust, with
its attendant By-Laws, is published for the
information of the Bahá’ís of the world.
Careful examination of the Declaration and
its By-Laws will reveal the fact: that this
document contains no arbitrary elements
nor features new to the Bahá’í Cause. On
the contrary, it represents a most conscientious
effort to reflect those very administrative
principles and elements already set
forth in the letters of the Guardian, Shoghi
Effendi, and already determining the methods
and relationships of Bahá’í collective
association. The provision both in the
Declaration and in the By-Laws for amendments
in the future will permit the National
Spiritual Assembly to adapt this document
to such new administrative elements or
principles as the Guardian may at any time
give forth. The Declaration, in fact, is
nothing more or less than a legal parallel
of those moral and spiritual laws of unity
inherent in the fulness of the Bahá’í
Revelation and making it the fulfilment of the
ideal of Religion in the social as well as
spiritual realm. Because in the Bahá’í Faith
this perfect correspondence exists between
spiritual and social laws, the Bahá’ís
believe that administrative success is identical
with moral success; and that nothing less
than the true Bahá’í spirit of devotion and
sacrifice can inspire with effective power
the world-wide body of unity, revealed by
Bahá’u’lláh. Therefore it has seemed fitting
and proper to accompany the Declaration
of Trust with excerpts from the letters of
Shoghi Effendi which furnished the
source [Page 149]
whence the provisions
of the Declaration
were drawn, and which furthermore give
due emphasis to that essential spirit without
which any and every social or religious form
is but a dead and soulless body.
Horace Holley.
————————————————
DECLARATION OF TRUST
By the National Spiritual Assembly of the Bahá’ís of the United States and Canada
WE, Allen B. McDaniel of Washington, D. C., Horace Holley of New York City, N. Y., Carl Scheffler of Evanston, Ill., Roy C. Wilhelm of West Englewood, N. J., Florence Morton of Worcester, Mass., Amelia Collins of Princeton, Mass., ‘Alí-Kulí-Khán of New York City, N. Y., Mountfort Mills of New York City, N. Y., and Siegfried Schopflocher of Montreal, Quebec, Canada, duly chosen by the representatives of the Bahá’ís of the United States and Canada at the Annual Meeting held at San Francisco, Calif., on April 29, April 30, May 1, and May 2, 1926, to be the National Spiritual Assembly of the Bahá’ís of the United States and Canada, with full power to establish a Trust as hereinafter set forth, hereby declare that from this date the powers, responsibilities, rights, privileges and obligations reposed in said National Spiritual Assembly of the Bahá’ís of the United States and Canada by Bahá’u’lláh, Founder of the Bahá’í Faith, by ‘Abdu’l-Bahá, its Interpreter and Exemplar, and by Shoghi Effendi, its Guardian, shall be exercised, administered and carried on by the above-named National Spiritual Assembly and their duly qualified successors under this Declaration of Trust.
The National Spiritual Assembly in adopting this form of association, union and fellowship, and in selecting for itself the designation of Trustees of the Bahá’ís of the United States and Canada, does so as the administrative body of a religious community which has had continuous existence and responsibility for over eighteen years.
In consequence of these activities the National Spiritual Assembly is called upon to administer such an ever-increasing diversity and volume of affairs and properties for the Bahá’ís of the United States and Canada, that we, its members, now feel it both desirable and necessary to give our collective functions more definite legal form. This action is taken in complete unanimity and with full recognition of the sacred relationship thereby created. We acknowledge in behalf of ourselves and our successors in this Trust the exalted religious standard established by Bahá’u’lláh for Bahá’í administrative bodies in the utterance: "Be ye Trustees of the Merciful One among men”; and seek the help of God and His guidance in order to fulfill that exhortation.
ARTICLE I
The name of said Trust shall be the National Spiritual Assembly of the Bahá’ís of the United States and Canada.
ARTICLE II
Sharing the ideals and assisting the efforts
of our fellow Bahá’ís to establish, uphold
and promote the spiritual, educational and
humanitarian teachings of human brotherhood,
radiant faith, exalted character and
selfless love revealed in the lives and
utterances of all the Prophets and Messengers of
God, Founders of the world’s revealed
religions—and given renewed creative energy
and universal application to the conditions
of this age in the life and utterances of
Bahá’u’lláh—we declare the purposes and
objects of this Trust to be to administer the
affairs of the Cause of Bahá’u’lláh for the
benefit of the Bahá’ís of the United States
and Canada according to the principles of
Bahá’í affiliation and administration created
and established by Bahá’u’lláh, defined and
explained by ‘Abdu’l-Bahá and amplified
and applied by Shoghi Effendi and his duly
constituted successor and successors
under [Page 150]
the provision of
the Will and Testament of ‘Abdu’l-Bahá.
These purposes are to be realized by means of devotional meetings; by public meetings and conferences of an educational, humanitarian and spiritual character; by the publication of books, magazines and newspapers; by the construction of temples of universal worship and of other institutions and edifices for humanitarian service; by supervising, unifying, promoting and generally administering the activities of the Bahá’ís of the United States and Canada in the fulfillment of their religious offices, duties and ideals; and by any other means appropriate to these ends, or any of them.
Other purposes and objects of this Trust are:
a. The right to enter into, make, perform and carry out contracts of every sort and kind for the furtherance of the objects of this Trust with any person, firm, association, corporation, private, public or municipal or body politic, or any state, territory or colony thereof, or any foreign government; and in this connection, and in all transactions under the terms of this Trust, to do any and all things which a co-partnership or natural person could do or exercise, and which now or hereafter may be authorized by law.
b. To hold and be named as beneficiary under any trust established by law or otherwise or under any will or other testamentary instrument in connection with any gift, devise, or bequest in which a trust or trusts is or are established in any part of the world as well as in the United States and Canada; to receive gifts, devises or bequests of money or other property.
c. All and whatsoever the several purposes and objects set forth in the written utterances of Bahá’u’lláh, ‘Abdu’l-Bahá and Shoghi Effendi, under which certain jurisdiction, powers and rights are granted to National Spiritual Assemblies.
d. Generally to do all things and acts which in the judgment of said Trustees, i.e., the National Spiritual Assembly of the Bahá’ís of the United States and Canada, are necessary, proper and advantageous to promote the complete and successful administration of this Trust.
ARTICLE III
Section 1. All persons, firms, corporations and associations extending credit to, contracting with or having any claim against the Trustees, i.e., the National Spiritual Assembly, and the members thereof, of any character whatsoever, whether legal or equitable and whether arising out of contract or tort, shall look solely to the funds of the Trust and to the property of the Trust estate for payment or indemnity, or for the payment of any debt, damage, judgment or decree or any money that may otherwise become due or payable from the Trustees, so that neither the Trustees, nor any of them, nor any of their officers or agents appointed by them hereunder, nor any beneficiary or beneficiaries herein named shall be personally liable therefor.
Section 2. Every note, bond, proposal, obligation or contract in writing or other agreement or instrument made or given under this Trust shall be explicitly executed by the National Spiritual Assembly, as Trustees, by their duly authorized officers or agents.
ARTICLE IV
The Trustees, i.e., the National Spiritual Assembly, shall adopt for the conduct of the affairs entrusted to them under this Declaration of Trust, such by-laws, rules of procedure or regulations as are required to define and carry on its own administrative functions and those of the several local and other elements composing the body of the Bahá’ís of the United States and Canada, not inconsistent with the terms of this instrument and all in accordance with the explicit instructions given us to date by Shoghi Effendi, Guardian of the Cause of Bahá’u’lláh, which instructions are already known to the Bahá’ís of the United States and Canada and accepted by them in the government and practice of their religious affairs.
ARTICLE V
The central office of this Trust shall be located in such place as may be decided upon from time to time by the National Spiritual Assembly.
ARTICLE VI
The seal of this Trust shall be circular in form, bearing the following description:
National Spiritual Assembly of the Bahá’ís of the United States and Canada. Declaration of Trust, 1927.
ARTICLE VII
This Declaration of Trust may be amended by majority vote of the National Spiritual Assembly of the Bahá’ís of the United States and Canada at any special meeting duly called for that purpose, provided that at least thirty (30) days prior to the date fixed for said meeting a copy of the proposed amendment or amendments is mailed to each member of the Assembly by the Secretary.
By-Laws of the National Spiritual Assembly
ARTICLE I
THE National Spiritual Assembly, in the fulfillment of its sacred duties under this Trust, shall have exclusive jurisdiction and authority over all the activities and affairs of the Bahá’í Cause throughout the United States and Canada, including paramount authority in the administration of this Trust. It shall endeavor to stimulate, unify and co—ordinate the manifold activities of the local Spiritual Assemblies (hereinafter defined) and of individual Bahá’ís in the United States and Canada and by all possible means assist them to promote the oneness of mankind. It shall be charged with the recognition of such local Assemblies, the scrutiny of local membership rolls, the calling of the Annual Meeting or special meetings and the seating of delegates to the Annual Meeting and their apportionment among the various local Bahá’í communities. It shall appoint all national Bahá’í committees and shall supervise the publication and distribution of Bahá’í literature, the reviewing of all writings pertaining to the Bahá’í Cause, the construction and administration of the Mashriqu’l-Adhkár and its accessory activities, and the collection and disbursement of all funds for the carrying on of this Trust. It shall decide whether any matter lies within its own jurisdiction or within the jurisdiction of any local Spiritual Assembly. It shall, in such cases as it considers suitable and necessary, entertain appeals from the decisions of local Spiritual Assemblies and shall have the right of final decision in all cases where the qualification of an individual or group for continued voting rights and membership in the Bahá’í body is in question. It shall furthermore represent the Bahá’ís of the United States and Canada in all their cooperative and spiritual activities with the Bahá’ís of other lands, and shall constitute the sole electoral body of the United States and Canada in the formation of the Universal House of Justice provided for in the Sacred Writings of the Bahá’í Cause. Above all, the National Spiritual Assembly shall ever seek to attain that station of unity in devotion to the Revelation of Bahá’u’lláh which will attract the confirmations of the Holy Spirit and enable the Assembly to serve the founding of the Most Great Peace. In all its deliberation and action the National Assembly shall have constantly before it as Divine guide and standard the utterance of Bahá’u’lláh:
“It behooveth them (i.e., Spiritual Assemblies) to be the trusted ones of the Merciful among men and to consider 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 choose that which is meet and seemly.”
ARTICLE II
The Bahá’ís of the United States and Canada, for whose benefit this Trust has been established, shall consist of all persons resident in the United States and Canada who are recognized by the National Spiritual Assembly as having fulfilled the require-
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National Spiritual Assembly
of the Bahá’ís of the United States and Canada. 1931-1932.
National Spiritual Assembly of the Bahá’ís of Egypt. 1931-1932.
[Page 153]
ments of voting membership
in a local Bahá’í community. To become a voting
member of a Bahá’í community a person shall—
a. Be a resident of the locality defined by the area of jurisdiction of the local Spiritual Assembly, as provided by Article VII, Section 12, of this instrument.
b. Have attained the age of 21 years.
c. Have established to the satisfaction of the local Spiritual Assembly, subject to the approval of the National Assembly, that he possesses the qualifications of Bahá’í faith and practice, required under the following standard: Full recognition of the station of the Forerunner (the Báb), the Author (Bahá’u’lláh), and ‘Abdu’l-Bahá the True Exemplar of the Bahá’í Cause: unreserved acceptance of, and submission to, whatsoever has been revealed by their Pen; loyal and steadfast adherence to every clause of ‘Abdu’l-Bahá’s sacred Will; and close associaciation with the spirit as well as the form of present-day Bahá’í administration throughout the world.
ARTICLE III
The National Assembly shall consist of nine members chosen from among the Bahá’ís of the United States and Canada, who shall be elected by the said Bahá’ís in manner hereinafter provided, and who shall continue in office for the period of one year, or until their successors shall be elected.
ARTICLE IV
The officers of the National Spiritual Assembly shall consist of a Chairman, ViceChairman, Secretary and Treasurer, and such other officers as may be found necessary for the proper conduct of its affairs. The officers shall be elected by a majority vote of the Assembly taken by secret ballot.
ARTICLE V
The first meeting of a newly-elected National Assembly shall be called by the member elected to membership by 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 shall be chosen. All subsequent meetings shall be called by the Secretary of the Assembly at the request of the Chairman or, in his absence or incapacity, of the Vice-Chairman, or of any three members of the Assembly; provided, however, that the Annual Meeting of the Assembly shall be held at a time and place to be fixed by a majority vote of the Assembly, as hereinafter provided.
ARTICLE VI
Five members of the National Assembly present at a meeting shall constitute a quorum, and a majority vote of those present and constituting a quorum shall be sufficient for the conduct of business, except as otherwise provided in these By-Laws, and with due regard to the principle of unity and cordial fellowship involved in the institution of a Spiritual Assembly. The transactions and decisions of the National Assembly shall be recorded at each meeting by the Secretary, who shall supply copies of the minutes to the Assembly members after each meeting, and preserve the minutes in the official records of the Assembly.
ARTICLE VII
Whenever in any locality of the United States and Canada, be it city, town or village, the number of Bahá’ís resident therein recognized by the National Spiritual Assembly exceeds nine, these may on April 21st of any year convene and elect by plurality vote a local administrative body of nine members, to be known as the Spiritual Assembly of the Bahá’ís of that community. Every such Spiritual Assembly shall be elected annually thereafter upon each successive 21st day of April. The members shall hold office for the term of one year and until their successors are elected and qualified.
When, however, the number of Bahá’ís
in any community is exactly nine, these
may on April 21st of any year, or in
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successive years, constitute
themselves the local
Spiritual Assembly by joint declaration.
Upon the recording of such declaration by
the Secretary of the National Spiritual Assembly,
said body of nine shall become established
with the rights, privileges and
duties of a local Spiritual Assembly as set
forth in this instrument.
Section 1. Each newly-elected local Spiritual Assembly shall at once proceed in the manner indicated in Articles IV and V of these By-Laws to the election of its officers, who shall consist of a Chairman, ViceChairman, Secretary and Treasurer, and such other officers as the Assembly finds necessary for the conduct of its business and the fulfillment of its spiritual duties. Immediately thereafter the Secretary chosen shall transmit to the Secretary of the National Assembly the names of the members of the newly-elected Assembly and a list of its officers.
Section 2. The general powers and duties of a local Spiritual Assembly shall be as set forth in the writings of Bahá’u’lláh, ‘Abdu’l-Bahá and Shoghi Effendi.
Section 3. Among its more specific duties, a local Spiritual Assembly shall have full jurisdiction of all Bahá’í activities and affairs within the local community, subject, however, to the exclusive and paramount authority of the National Spiritual Assembly as defined herein.
Section 4. Vacancies in the membership of a local Spiritual Assembly shall be filled by election at a special meeting of the local Bahá’í community duly called for that purpose by the Assembly. In the event that the number of vacancies exceeds four, making a quorum of the local Assembly impossible, the election shall be held under the supervision of the National Spiritual Assembly.
Section 5. The business of the local Assembly shall be conducted in like manner as provided for the deliberations of the National Assembly in Article VI above.
Section 6. The local Assembly shall pass upon and approve the qualifications of each member of the Bahá’í community before such members shall be admitted to voting membership; but where an individual is dissatisfied with the ruling of the local Spiritual Assembly upon his Bahá’í qualifications, such individual may appeal from the ruling to the National Assembly, which shall thereupon take jurisdiction of and finally decide the case.
Section 7. On or before the 1st day of February of each year the Secretary of each local Assembly shall send to the Secretary of the National Assembly a duly certified list of the voting members of the local Bahá’í community for the information and approval of the National Assembly.
Section 8. All matters arising within a local Bahá’í community which are of purely local interest and do not affect the national interests of the Cause shall be under the primary jurisdiction of the Spiritual Assembly of that locality; but decision whether a particular matter involves the interest and welfare of the national Bahá’í body shall rest with the National Spiritual Assembly.
Section 9. Any member of a local Bahá’í community may appeal from a decision of his Spiritual Assembly to the National Assembly, which shall determine whether it shall take jurisdiction of the matter or leave it to the local Spiritual Assembly for reconsideration. In the event that the National Assembly assumes jurisdiction of the matter, its finding shall be final.
Section 10. Where any dissension exists within a local Bahá’í community of such a character that it cannot be remedied by the efforts of the local Spiritual Assembly, this condition shall be referred by the Spiritual Assembly for consideration to the National Spiritual Assembly, whose action in the matter shall be final.
Section 11. All questions arising between two or more local Spiritual Assemblies, or between members of different Bahá’í communities, shall be submitted in the first instance to the National Assembly, which shall have original and final jurisdiction in all such matters.
Section 12. The sphere of jurisdiction of
a local Spiritual Assembly, with respect to
residential qualification of membership, and
voting rights of a believer in any Bahá’í
community, shall be the locality included
within the civil limits of the city, town or
village, but Bahá’ís who reside in adjacent,
outlying or suburban districts and can regularly
attend the meetings of the local
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Bahá’í community, may be enrolled
on the membership list of the adjacent Spiritual
Assembly and enjoy full voting rights pending
the establishment of a local Spiritual
Assembly in their home community.
All differences of opinion concerning the sphere of jurisdiction of any local Spiritual Assembly or concerning the affiliation of any Bahá’í or group of Bahá’ís in the United States and Canada shall be referred to the National Spiritual Assembly, whose decision in the matter shall be final.
ARTICLE VIII
The Annual Meeting of the National Spiritual Assembly at which its members shall be elected shall be known as the National Convention of the Bahá’ís of the United States and Canada, and shall be held at a time and place to be fixed by the National Assembly, which shall give sixty days’ notice of the meeting to each local Bahá’í community through its Spiritual Assembly. The National Assembly shall at the same time inform each Spiritual Assembly of the number of delegates to the Convention it has assigned to the local Bahá’í community in accordance with the principle of proportionate representation in such manner that the entire number of delegates composing the National Convention shall be ninety-five. Upon receipt of this notice each local Spiritual Assembly shall, within a convenient period and after giving due and sufficient noticeithereof, call a meeting of the voting members on its rolls for the purpose of electing their delegate or delegates to the National Convention; and, not later than thirty days before the date of the Convention, the Secretary of each local Spiritual Assembly shall certify to the Secretary of the National Spiritual Assembly the names and addresses of the delegates so elected.
Section 1. All delegates to the Convention shall be elected by plurality vote. Members who for illness or other unavoidable reasons are unable to be present at the election in person shall have the right to transmit their ballots by mail or telegram under conditions satisfactory to the local Spiritual Assembly.
Section 2. All delegates to be seated at the Convention must be enrolled as voting members of the Bahá’í community represented by them.
Section 3. The rights and privileges of a delegate may not be assigned nor may they be exercised by proxy.
Section 4. The recognition and seating of delegates to the National Convention shall be vested in the National Spiritual Assembly.
Section 5. Delegates unable to be present in person at the Convention shall have the right to vote for members of the National Spiritual Assembly by mail or telegram under such conditions as may be indicated by the National Assembly.
Section 6. If in any year the National Spiritual Assembly shall consider that it is impracticable or unwise to assemble together the delegates to the National Convention, the National Spiritual Assembly shall provide ways and means by which the business of the Convention may be conducted by correspondence or telegram.
Section 7. The presiding officer of the National Spiritual Assembly present at the National Convention shall call to order the delegates, who shall then proceed to the permanent organization of t e meeting, electing a presiding officer, a Secretary and such other officers as are necessary for the proper conduct of the business of the Convention.
Section 8. The principal business of the National Convention shall be the election of the nine members of the incoming National Spiritual Assembly, the consideration of the reports of the financial and other activities of the outgoing National Assembly and its various committees, and deliberation upon the affairs of the Bahá’í Cause in general, it being understood, however, in accordance with the principles of Bahá’í administration defined by the Guardian that all deliberation and action of the delegates at the National Convention, other than the election of the members of the incoming National Spiritual Assembly, shall constitute merely advice and recommendation for consideration by the said Assembly, final decision on all matters concerning the affairs of the Bahá’í Cause in the United States and Canada being vested solely in that body.
Section 9. The general order of business
Spiritual Assembly of Ṭihrán, Persia. 1931-1932.
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to be taken up at the National
Convention shall be prepared by the National
Spiritual Assembly, but any and all matters
pertaining to the Cause introduced by any of the
delegates may upon motion and vote be
taken up as part of the deliberations of the
Convention.
Section 10. The election of the members of the National Spiritual Assembly shall be by plurality vote of the delegates recognized by the outgoing National Spiritual Assembly, i. e., the members elected shall be the nine persons receiving the greatest number of votes on the first ballot cast by delegates present at the Convention and delegates whose ballot has been transmitted to the Secretary of the National Spiritual Assembly by mail or telegram. In case by reason of a tie vote or votes the full membership is not determined on the first ballot, then one or more additional ballots shall be taken until all nine members are elected.
Section 11. All official business transacted at the National Convention shall be recorded and preserved in the records of the National Assembly.
Section 12. After the termination of the National Convention and until the next such Annual Meeting has been called in session, the delegates shall continue as a consultative body capable of rendering a distinctive service to the work of the Cause, and they shall make every effort to contribute to the unified spirit, information and useful action of the National Spiritual Assembly throughout the year.
Section 13. Vacancies in the membership of the National Spiritual Assembly shall be filled by a plurality vote of the delegates composing the Convention which elected the Assembly, the ballot to be taken by correspondence or in any other manner decided upon by the National Spiritual Assembly.
ARTICLE IX
Where the National Spiritual Assembly has been given in these By-Laws exclusive and final jurisdiction, and paramount executive authority, in all matters pertaining to the activities and affairs of the Bahá’í Cause in the United States and Canada, it is understood that any decision made or action taken upon such matters shall be subject in every instance to ultimate review and approval by the Guardian of the Cause or the Universal House of Justice.
ARTICLE X
Whatever functions and powers are not specifically attributed to local Spiritual Assemblies in these By-Laws shall be considered vested in the National Spiritual Assembly, which body is authorized to delegate such discretionary functions an ers as it deems necessary and advisable to the local Spiritual Assemblies within its jurisdiction.
ARTICLE XI
In order to preserve the spiritual character and purpose of Bahá’í elections, the practice of nominations or any other electoral method detrimental to a silent and prayerful election shall not prevail, so that each elector may vote for none but those whom prayer and reflection have inspired him to uphold.
Among the most outstanding and sacred duties incumbent upon those who have been called upon to initiate, direct and co-ordinate the affairs of the Cause as members of local or national Spiritual Assemblies are:
To win by every means in their power the confidence and affection of those whom it is their privilege to serve; to investigate and acquaint themselves with the considered views, the prevailing sentiments and the personal convictions of those whose welfare it is their solemn obligation to promote; to purge their deliberations and the general conduct of their affairs of self-contained aloofness, the suspicion of secrecy, the stifling atmosphere of dictatorial assertiveness and of every word and deed that may savor of partiality, self-centeredness and prejudice; and while retaining the sacred right of final decision in their hands, to invite discussion, ventilate grievances, welcome advice, and foster the sense of interdependence and Co-partnership, of understanding and mutual confidence between themselves and all other Bahá’ís.
ARTICLE XII
These By-Laws may be amended by majority vote of the National Spiritual Assembly at any of its regular or special meetings, provided that at least fourteen days prior to the date fixed for the said meeting a copy of the proposed amendment or amendments is mailed to each member of the Assembly by the Secretary.
CERTIFICATE OF INCORPORATION
THE SPIRITUAL ASSEMBLY OF THE BAHÁ’ÍS OF THE CITY OF NEW YORK
We, the undersigned, all being of full age, and citizens of the United States, and residents of the State of New York, desiring to form a corporation pursuant to Section 193 of the Religious Corporation Law of the State of New York, do hereby make, sign, and acknowledge this certificate as follows:
First: The purpose and objects for which the corporation is formed are to administer the affairs of the Bahá’í Religion for the benefit of the Bahá’ís of the City of New York in accordance with the religious teachings and administrative principles of this Faith.
Second: The name of the corporation is to be "The Spiritual Assembly of the Bahá’ís of the City of New York.”
Third: The territory in which its activities are principally to be conducted is New York City and vicinity.
Fourth: The principal place of worship is to be located in the City of New York, County of New York, State of New York.
Fifth: The number of trustees is to be nine.
Sixth: The names and places of residence of the persons to he trustees until the first annual meeting are as follows:
Name and Place of Residence
Ophelia Crum 101 West 55th Street, New York City
Horace Holley 125 East 10th Street, New York City
Bertha Herklotz 1810 Cortelyou Road, Brooklyn, N. Y.
Hooper Harris 162 West 13th Street, New York City
Julia Threlkeld 101 West 55th Street, New York City
Loulie A. Mathews 430 East 57th Street, New York City
Marie B. Moore 41 Convent Avenue, New York City
Marion Little 485 Park Avenue, New York City
Edward B. Kinney 204 West 55th Street, New York City
Seventh: The time for holding its annual meeting is to be on the twenty-first day of April in each year.
The first meeting was held on March 30, 1932, at Bahá’í Center, 119 West 57th Street, New York City.
IN WITNESS WHEREOF, We have made, signed and acknowledged this certificate in triplicate. Dated this thirty—first day of March, 1932.
Horace Holley
Presiding Officer Ophelia Crum Bertha Herklotz
Before me on this thirty-first day of March, 1932, personally appeared Horace Holley, Ophelia Crum, and Bertha Herklotz, who being by me severally sworn did acknowledge that they had executed the written certificate of incorporation.
Samuel Schneider
COMMISSIONER OF DEEDS,
NEW YORK CITY
New York Co. Clerk’s No. 50
New York Co. Register’s No. 2084
Commission Expires Feb. 2, 1934
BY-LAWS OF THE SPIRITUAL ASSEMBLY OF
THE BAHÁ’ÍS OF THE CITY OF NEW YORK
ARTICLE I
The Bahá’ís of the City of New York adopt this Corporation in order to supply proper legal status to the conduct of the affairs of a religious community which has had continuous existence for more than thirty years, being one of the first two local Bahá’í communities established in North America. During this period the community has been recognized, encouraged and instructed in letters and communications addressed to it by ‘Abdu’l-Bahá, who in one communication designated New York “The City of the Covenant.” It was in this city that ‘Abdu’l-Bahá devoted the larger portion of His American visit in 1912. The Assembly has been recognized since the Ascension of ‘Abdu’l-Bahá in letters addressed to it by the Guardian of the Bahá’í Faith. The New York Bahá’í community has been continuously and uninterruptedly represented by delegates in the Annual Meetings held by the recognized national Bahá’í body of North America since the formation of that body in 1909. The Spiritual Assembly is at present enrolled in the list of Local Spiritual Assemblies recognized by the National Spiritual Assembly.
The Trustees, i.e., the Spiritual Assembly, recognize that this action has been taken in full unanimity and agreement. They acknowledge for themselves and on behalf of their successors the sacred meaning and universal purpose of the Bahá’í Faith, the teachings and principles of which fulfil the divine promise of all former revealed religions.
ARTICLE II
In administering the affairs of the Bahá’í Religion under this Corporation for the benefit of the Bahá’ís of the City of New York in accordance with the religious teachings and administrative principles of this Faith, the Spiritual Assembly shall act in conformity with the functions of a Local Spiritual Assembly as defined in the By-Laws adopted by the National Spiritual Assembly and published by that body for the information an guidance of Bahá’ís throughout the United States and Canada.
ARTICLE III
The Spiritual Assembly, in the fulfilment
of its obligations and responsibilities under
this Corporation, shall have exclusive
jurisdiction and authority over all the local
activities and affairs of the Bahá’í community
of the City of New York, including
paramount authority in the administration
of this Corporation. It shall be responsible
for maintaining the integrity and accuracy
of all Bahá’í teaching, whether written or
oral, undertaken throughout the local community.
It shall make available the published literature
of the Faith. It shall represent the community
in its relations to the
National Spiritual Assembly, in its relation
to the Guardian of the Bahá’í Faith, to other
local Bahá’í communities, and to the general
public in the City of New York. It shall be
charged with the recognition of all applicants
requesting membership in the local
Bahá’í community. It shall pass upon the
right of any and all members of the community
whose membership is in question to
retain their status as voting members of the
community. It shall call the meetings of the
community, including the Bahá’í Anniversaries
and Feasts, the meetings of consultation, the
Annual Meeting and the meeting
for the election of delegates to the Annual
Meeting of the National Spiritual Assembly.
It shall appoint and supervise all committees
of the Bahá’í community. It shall
collect and disburse all funds intended for
the maintenance of this Corporation. It
shall have full and complete custody of the
headquarters or meeting place of the Bahá’í
community. It shall report to the National
Spiritual Assembly annually, or when
requested, the membership roll of the Bahá’í
community, for the information and
approval of the national Bahá’í body. The
Spiritual Assembly, however, shall
recognize [Page 160]
the authority and
right of the National
Spiritual Assembly to declare at any time
what activities and affairs of the Bahá’í
community of the City of New York are
national in scope and hence subject to the
jurisdiction of the national Bahá’í body.
It shall likewise recognize the right of any
member of the community to appeal to the
National Spiritual Assembly for review and
decision of any matter in which the previous
decision of the local Spiritual Assembly is
felt by the member to be contrary
to the explicit teachings of the Bahá’í Faith
or opposed to its best interests. It shall, on
the other hand, have the authority and
right to appeal from the decision of the
National Assembly to the Guardian of the
Bahá’í Faith for review and final decision
of any matter related to the Faith in the
City of New York.
ARTICLE IV
The Spiritual Assembly, in administering this Corporation, shall ever bear in mind the ideals upheld in the Sacred Writings of the Bahá’í Faith respecting the relationships of a Spiritual Assembly to its Bahá’í community, respecting the relations of Bahá’ís to one another in the community, and the relationships of Bahá’ís to all non-Bahá’ís, without prejudice of race, creed, class or nationality. The Assembly shall therefore above all recognize its sacred duty to maintain full and complete unity throughout the Bahá’í community, to relieve and comfort the sick and distressed, to assist the poor and destitute, to protect the orphans, the crippled and the aged, to educate the children of Bahá’ís according to the highest religious and intellectual standards, to compose differences and disagreements among members of the community, to promulgate the principles of Divine Civilization revealed by Bahá’u’lláh, and to promote in every way possible the Bahá’í aim of the oneness of mankind. It shall faithfully and devotedly uphold the general Bahá’í activities and affairs initiated and sustained by the National Spiritual Assembly. It shall cooperate wholeheartedly with other local Spiritual Assemblies throughout North America in all matters declared by the National Spiritual Assembly to be of general Bahá’í importance and concern. It shall rigorously abstain from any action or influence, direct or indirect, that savors of intervention on the part of a Bahá’í body in matters of public politics and civil jurisdiction. It shall encourage intercourse between the Bahá’í community of the City of New York and other recognized Bahá’í communities, issuing letters of introduction to Bahá’ís traveling from New York and passing upon letters of introduction issued by other Bahá’í Assemblies. It shall regard its authority as a means of rendering service to Bahá’ís and non-Bahá’ís and not as a source of arbitrary power. While retaining the sacred right of final decision in all matters pertaining to the Bahá’í community, the Spiritual Assembly shall ever seek the advice and consultation of all members of the community, keep the community informed of all its affairs, and invite full and free discussion on the part of the community of all matters affecting the Faith.
ARTICLE V
The Bahá’ís of the City of New York, for whose benefit this Corporation has been established, shall consist of all persons resident in the City of New York who are recognized by the Spiritual Assembly as having fulfilled the requirements of voting membership in this local Bahá’í community. To become a voting member of this Bahá’í community a person shall
a. Be a resident of the City of New York as defined by the area of jurisdiction of the Spiritual Assembly, as provided hereinafter in this instrument.
b. Have attained the age of 21 years.
c. Have established to the satisfaction of
the Spiritual Assembly, subject to the approval
of the National Spiritual Assembly,
that he (or she) possesses the qualifications
of Bahá’í Faith and practice required under
the following standard: Full recognition of
the Station of the Fore-runner (the Báb),
the Author (Bahá’u’lláh), and ‘Abdu’l-Bahá,
the Exemplar of the Bahá’í religion;
unreserved acceptance of, and submission
to, whatsoever hasbeen revealed by Them;
loyal and steadfast adherence to
every [Page 161]
clause of ‘Abdu’l-Bahá’s
sacred Will and Testament; and close
association with the
spirit as well as the form of Bahá’í
administration throughout the world.
ARTICLE VI
The Spiritual Assembly shall consist of nine Trustees chosen from among the Bahá’ís of the City of New York, who shall be elected by these Bahá’ís in a manner hereinafter provided and who shall continue in office for the period of one year, or until their successors shall be elected.
ARTICLE VII
The officers of the Spiritual Assembly shall consist of a Chairman, Vice-Chairman, Secretary and Treasurer, and such other officers as may be found necessary for the proper conduct of its affairs. The officers shall be elected by a majority vote of the entire membership of the Assembly taken by secret ballot.
ARTICLE VIII
The first meeting of a newly-elected Assembly shall be called by the member elected to membership by 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 shall be chosen. All subsequent meetings shall be called by the Secretary of the Assembly at the request of the Chairman, or, in his absence or incapacity, of the Vice-Chairman, or of any three members of the Assembly; provided however that the Annual Meeting of the Assembly shall be held on April 21st, in accordance with the administrative principles recognized by all Bahá’í Assemblies.
Section 1. Five members of the Assembly present at a meeting shall constitute a quorum, and a majority vote of those present and constituting a quorum shall be sufficient for the conduct of business, except as otherwise provided in these By-Laws, and with due regard to the principle of unity and cordial fellowship involved in the institution of a Spiritual Assembly. The transactions and decisions of the Assembly shall be recorded at each meeting by the Secretary, who shall have the minutes adopted and approved by the Assembly, and preserve them in the official records of the Assembly.
Section 2. Vacancies in the membership of the Spiritual Assembly shall be filled by election at a special meeting of the local Bahá’í community duly called for that purpose by the Assembly. In the event that the number of vacancies exceeds four, making a quorum of the Spiritual Assembly impossible, the election shall be under the supervision of the National Spiritual Assembly.
ARTICLE IX
The sphere of jurisdiction of the Spiritual Assembly, with respect to residential qualification of membership, and voting rights of a believer in the Bahá’í community, shall be the locality included within the civil limits of the City of New York, but Bahá’ís who reside in adjacent, outlying or suburban districts and can regularly attend the meetings of the local Bahá’í community, may be enrolled on the membership list of the Spiritual Assembly and enjoy full voting rights pending the establishment of a local Spiritual Assembly in their home community.
ARTICLE X
Section 1. In the event that any decision of the Assembly is unacceptable to any member or members of the community, the Assembly shall after endeavoring to compose the differences of opinion invite the said member or members to make appeal to the national Bahá’í body and notify that body of the condition of the matter and the readiness of the Assembly to become party to the appeal.
Section 2. In the same manner, if any difference arises between the Assembly and another local Assembly, or Assemblies, in North America, the Assembly shall report the matter to the national Bahá’í body and inform that body of its readiness to make joint appeal together with the other Assembly or Assemblies.
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Section 3. If, however,
the result of such
appeal is unsatisfactory to the Spiritual
Assembly or the Assembly at any time has
reason to believe that actions of the National
Spiritual Assembly are affecting adversely
the welfare and unity of the Bahá’í community
of the City of New York, it shall,
after seeking to compose its difference of
opinion with the national body in direct
consultation, have the right to make appeal
to the Guardian of the Faith.
Section 4. The Assembly shall likewise have the right to make complaint to the National Spiritual Assembly in the event that matters of local Bahá’í concern and influence are referred to the national body by a member or members of the local community without previous opportunity for action by the local Assembly.
ARTICLE XI
The Annual Meeting of the Corporation at which its Trustees shall be elected shall be held on April 21st at an hour and place to be fixed by the Assembly, which shall give not less than fifteen days’ notice of the meeting to all members of the local Bahá’í community.
Section 1. The Assembly shall accept those votes transmitted to the Assembly before the election by members who by reason of sickness or other unavoidable reason are unable to be present at the election in person.
Section 2. The election of members to the Spiritual Assembly shall be by plurality vote.
Section 3. All voting members of the local Bahá’í community are eligible for election as members of the Spiritual Assembly.
Section 4. The Assembly shall prepare an agenda for the Annual Meeting in which shall be included reports of the activities of the Assembly since its election, a financial statement showing all income and expenditure of its fund, reports of its committees and presentation of any other matters pertaining to the affairs of the Bahá’í community. The Assembly, both preceding and following the annual election, shall invite discussion and welcome suggestions from the community, in order that its plans may reflect the community mind and heart.
Section 5. The result of the election shall be reported by the Spiritual Assembly to the National Assembly.
ARTICLE XII
In addition to the Annual Meeting, the Assembly shall arrange for regular meetings of the Bahá’í community throughout the year at intervals of nineteen days, in accordance with the calendar incorporated in the teachings of the Bahá’í Faith.
ARTICLE XIII
The Spiritual Assembly, on notice from the National Spiritual Assembly, shall report the number of voting members in the local community, that the national Bahá’í body may be duly informed of the number of delegates to be assigned to the Bahá’í community of the City of New York in accordance with the principle of proportionate representation controlling the annual election of members to the National Spiritual Assembly.
Section 1. When informed of the number of delegates assigned to the local community, the Spiritual Assembly shall call a special meeting of the community for the purpose of electing said number of delegates to represent the community at the Annual Meeting of the National Spiritual Assembly.
Section 2. The election of delegates to the Annual Meeting of the National Spiritual Assembly shall be by plurality vote.
Section 3. All voting members of the local Bahá’í community are eligible for election as delegates to the Annual Meeting of the National Assembly.
Section 4. The result of the election shall be reported by the Spiritual Assembly to the National Spiritual Assembly, and the Spiritual Assembly shall meet all the conditions laid down by the national Bahá’í body for the recognition of local Spiritual Assemblies and the participation of local Bahá’í communities in the annual election of the national Bahá’í body.
ARTICLE XIV
The seal of this Corporation shall be circular in form, bearing the following description: The Spiritual Assembly of the Bahá’ís of the City of New York, Corporate Seal.
[Page 163]
Spiritual Assembly of the
Bahá’ís of New York. 1931-1932.
New York Bahá’í Community.
[Page 164]
National Spiritual
Assembly of the Bahá’ís of Germany. 1931-1932.
Spiritual Assembly of the Bahá’ís of ‘Ishqábád, Russia. 1931-1932.
ARTICLE XV
These By-Laws may be amended by majority vote of the Spiritual Assembly at any of its regular or special meetings, provided that at least fourteen days prior to the date fixed for the said meeting a copy of the proposed amendment or amendments is mailed to each member of the Assembly by the Secretary.
DOCUMENTS RELATED TO THE INCORPORATION OF THE NATIONAL SPIRITUAL ASSEMBLY OF THE BAHÁ’ÍS OF THE UNITED STATES AND CANADA AS A RECOGNIZED RELIGIOUS SOCIETY IN PALESTINE
(1) TEXT OF APPLICATION TO THE PALESTINE GOVERNMENT
Haifa the 8th of April, 1930. To the District Commissioner, Haifa.
Sir,
In conformity with the notice dated the 26th of August, 1919, regarding registration of Societies I beg to request that “The National Spiritual Assembly of the Bahá’ís of the United States and Canada—Palestine Branch” be registered as a Society under the Ottoman Law of the 3rd of August, 1925.
The address of the Society is: Persian Colony, C/o Rúḥi Afnán, Haifa.
The objects of the Society are stated in the attached Articles.
The Management of the Society is vested in Shoghi Effendi Rabbáni; Rúḥi Afnán is acting as Secretary of the Society.
Two copies of the Society’s Regulations are attached.
Yours faithfully, Shoghi Rabbáni (President) Rúḥi Afnán (Secretary) Seal of National Spiritual Assembly of the Bahá’ís of the United States and Canada—Palestine Branch.
(2)
ARTICLES OF ASSOCIATION OF “THE NATIONAL SPIRITUAL ASSEMBLY OF THE BAHÁ’ÍS OF THE UNITED STATES AND CANADA —PALESTINE BRANCH.”
1. The Name. The name of the Association shall be: “The National Spiritual Assembly of the Bahá’ís of the United States and Canada—Palestine Branch” (hereinafter called the Association).
2. Membership. The Association is composed of Shoghi Effendi Rabbáni or whoever may lawfully succeed him as the Guardian of Bahá’í Faith, Rúḥi Afnán and such other persons as may be appointed from time to time by Shoghi Effendi Rabbáni or his lawful successors with consent of the National Spiritual Assembly of the Bahá’ís of the United States and Canada organized and existing under the Declaration of Trust adopted on the 4th of April, 1927, New York City, New York, U.S.A.
3. Purposes. The Association is formed in order to hold and to administer various movable and immovable properties belonging to the National Spiritual Assembly of the Bahá’ís of the United States and Canada in Palestine, and generally to act on behalf of and to represent the said Assembly.
4. Management.
Shoghi Effendi Rabbáni or whoever may
lawfully succeed him as the Guardian of
Bahá’í Faith or any other person appointed
by Shoghi Effendi Rabbáni or his lawful
successors with approval of the National
Spiritual Assembly of the Bahá’ís of the
United States and Canada shall be entitled
to act on behalf of the Association, to sign
any deeds or documents, to represent the
Association in any dealings or transactions, to
enter into any agreements, to receive moneys
and to give effectual receipts or discharges,
to appear before the Courts and Government
Offices, to acquire properties, lands, houses,
and other immovables in the name of
the [Page 166]
Association and to dispose
of any such properties, lands, houses and
immovables by way of sale, mortgage, gift,
partition or otherwise and generally to do
validly any acts which may be lawfully done
by the Association.
5. The affairs of the Association shall be conducted in conformity with such directions and instructions as may be given by the National Spiritual Assembly of the Bahá’ís of the United States and Canada.
6. Dissolution.
In the event of dissolution of the Association all and any properties movable or immovable and all and any assets of the Association shall be disposed of in such a manner as may be decided by the National Spiritual Assembly of the Bahá’ís of the United States and Canada.
7. Alteration of Articles.
The present Articles can be altered by decision of Shoghi Effendi Rabbáni or whoever may lawfully succeed him as the Guardian of Bahá’í Faith with approval of the National Spiritual Assembly of the Bahá’ís of the United States and Canada.
Certified true copy of regulations submitted to the District Commissioner’s offices for registration. (Sigd) E. MacLaren, for District Commissioner.
Haifa 15.5.30.
Seal of National Spiritual Assembly of the Bahá’ís of the United States and Canada—Palestine Branch.
PETITION ADDRESSED BY THE NATIONAL SPIRITUAL ASSEMBLY OF THE BAHÁ’ÍS OF THE UNITED STATES AND CANADA TO THE PRIME MINISTER OF THE EGYPTIAN GOVERNMENT
December 14th, 1931.
To His Excellency The Prime Minister, The Egyptian Government, Cairo, Egypt.
Honored sir:
The National Spiritual Assembly of the Bahá’ís of the United States and Canada conveys to you and your Government its greetings and good wishes, on the part of the Bahá’ís of this continent. Our purpose in addressing you at this time is in order to draw your attention to the adverse and unwarranted burdens and persecutions at present and for some time laid upon the Bahá’ís of Egypt, through the application of certain religious tests to their religious and domestic life. The use of these (tests) we would respectfully emphasize, is in no wise called for or justifiable in the light of the special circumstances of the Egyptian Bahá’ís, the principles and elements of their Faith, or their relation to the Religion of Muḥammad. We are assured that the just and equitable Egyptian Government would wish to become informed of all the basic facts underlying this matter, so vital to your Bahá’í subjects, and to remedy any wrong that may have been done to these faithful and loyal citizens in the past, as well as to provide for their protection in future.
In this connection, we ask permission to place before you certain salient facts bearing upon the civil rights of the Egyptian Bahá’ís. We are informed that some time prior to March 1930, at Kawmu’ṣ—Ṣa‘áyidih, Markaz Beba, certain Bahá’ís were put on trial, on religious grounds, in the Shariáh court, as a result of which the Qáḍí gave judgment against them, as heretics. This judgment was followed by decrees arbitrarily divorcing the wives of these men and without other cause than the finding of heresy. None can deny the suffering and extreme humiliation which fell upon these Bahá’ís and their families because of this sweeping judgment.
We are, we believe, correctly advised that
in the Islamic countries, and according to
the accepted view of various highly
regarded Muslim doctors, heresy consists
in [Page 167]
the denial of Alláh, or
of Muḥammad, or any one of the Divine
Messengers and Prophets. Yet, it is one
of the most outstanding teachings of the
Bahá’í Religion that every Bahá’í must
believe in Alláh and in all His Books,
and Prophets. These Bahá’ís in Egypt,
therefore, recognize and acknowledge
the truth and validity of Muḥammad and
the Qur’án, and are the friends
and well-wishers of every sincere Muslim.
How, then, can such a finding of heresy
be justified or permitted to stand against
these souls, whose loyalty to the Egyptian
Government is unquestioned, and whose
lives and conduct are examples of goodness
and rectitude to all who witness?
We are further informed that instead of investigating this matter with justice and open-mindedness, the Qáḍí and, in certain instances, the people themselves, have displayed an unbelievable prejudice, and also showed forth anger and wrath against these helpless ones, thus preventing a proper and unbiased presentation of their case to the tribunal.
The situation seems to urgently require the application of that justice so brilliantly set forth in the Qur’án, to the Bahá’ís of Egypt. Your honorable Government has, we understand, had before it for consideration, over a considerable period, the question of legal competence among non-Muslim communities. We would respectfully emphasize and urge upon your Excellency the adoption of a decree— (1) Recognizing the Bahá’í community of Egypt as an integral and fully coordinated religious body, among the several religious sects or groups, fully qualified and entitled to jurisdiction over its own internal religious affairs; and over the personal status of its adherents;
(2) To prohibit the application of the rule growing out of the Ḥisbih case (which appears to have been a religious case against heretics) to the religious status of Bahá’ís in Egypt;
(3) And to so order that the Bahá’ís of that country be permitted to apply the Bahá’í law in all matters of personal and family status, and, in accordance with the Bahá’í law, administer the marriage sacrament and act in all matters of divorce between themselves and in the adjustment of legacies and inheritance.
In other words, to administer and carry on their purely religious affairs in accordance with the laws of their religion, in the same measure as enjoyed by other religious communities.
In the writings of Bahá’u’lláh, the founder and establisher of this religion, it is stated—
“Consort ye, O People, with all religions with joy and fragrance.” And also— “Let every one of the Kings—may God strengthen them—arise to protect and assist this oppressed (Bahá’í) community. Each must precede the other in serving and showing love unto them.” Again, it is written— “In every country or government where any of this (Bahá’í) community reside, they must behave toward that government with faithfulness, trustfulness and truthfulness.”
In countless epistles, Bahá’u’lláh testifies to the sacredness and validity of the Mission of the Prophet, Muḥammad, and unfolds to men’s understanding the pearls of divine wisdom contained in the Qur’án.
This (Bahá’í) Religion and the believers
therein, constitute an eloquent testimony
of love, faith and knowledge to the
fundamental and divine basis of Islám.
The Egyptian Government possesses nowhere
in its dominions subjects of greater loyalty and
service than the Bahá’ís. These souls are
well-wishers of your Government. Their
standards of life are pure example to all
who know them. They are never engaged in
sedition but rather in good deeds. They are
lovers of humanity, and faithful to their
promise. More than this, they are followers
of a religion which contains just and
constructive laws for the conduct of their
internal affairs. Are not such souls entitled
to the protection of the Government? Is it
right that their lives be disrupted, their
homes and families separated, their wives
torn from them, all because of the finding
of a prejudiced Court whose judgment
[Page 168]
invokes a religious test
from which, under
the greatest tenets of their Faith, they are
and should be wholly exempt? These men
are not heretics but believers in Alláh, and
His Prophets.
Therefore should this unjust judgment be expunged, and these faithful servants of your Excellency’s Government restored to their deserved position in the community. And upon these basis we found our above appeal to your Excellency that a just law be promulgated at this time, granting to the Bahá’ís the rights and the protection which their faith and good citizenship merits, and to which the sincere believer in any religious faith contributing to the general welfare, is entitled.
In the United States, the Bahá’í Community is known to all as an orderly, spiritually devoted and exemplary body. This is the case throughout the world. Please note the enclosed certified copy from the Federal Department of State, in which the American Government acknowledges the deposit in its records of the Declaration of Trust entered into by the American Bahá’ís and forming the rules governing the administration of their internal affairs. We trust that should the Egyptian Bahá’ís desire to adopt a similar Declaration your Excellency’s Government will likewise permit its filing and give your approval thereto.
The deposit and official Government certification issued at Washington of the Declaration of Trust of the Bahá’ís of the United States and Canada must convince your Excellency of the peaceful, non-political nature of this community. We unhesitatingly assure you that the Egyptian Bahá’ís possess qualities at least equal in integrity and good-citizenship to those of the American Bahá’ís,—since all are followers of Bahá’u’lláh, believers in the Oneness of God and the unity of mankind, lovers of their fellow-men, and obedient to government.
In short, these, your subjects, are worthy of managing the affairs of their religion, and of being free from the undeserved status and penalties of heresy. We confidently look forward to remedial action by your Excellency along the lines above set forth, and the placing of the Bahá’í Religion in Egypt upon that free and coordinate religious basis, to which all these facts clearly point. Thus will the respected Egyptian Government demonstrate not only its justice but also its statesmanlike insight into the field of religious freedom and universality. Such action will at once arouse and deepen the respect of the western world for that just Government and implant in that ancient land the seed of a degree of religious tolerance, which will in the near future glorify and bless its people.
Trusting to be assured of your favorable consideration, and with high regard,
Sincerely yours, The National Spiritual Assembly of the Bahá’ís of the United States and Canada. Alfred E. Lunt, Secretary, duly authorized.
Bahá’í Secretariat, Evergreen Cabin, West Englewood, N. J.
The First National Spiritual Assembly of the Bahá’ís of ‘Iráq. 1931-1932.
EXCERPTS FROM THE LETTERS OF SHOGHI EFFENDI
FOREWORD
"High aims and pure motives, however laudable in themselves, will surely not suffice if unsupported by measures that are practicable and methods that are sound. Wealth of sentiment, abundance of good will and effort, will prove of little avail if we should fail to exercise discrimination and restraint and neglect to direct their flow along the most profitable channels. The unfettered freedom of the individual should he tempered with mutual consultation. and sacrifice, and the spirit of initiative and enterprise should be reinforced by a deeper realization of the supreme necessity for concerted action and a fuller devotion to the common weal.”—SHOGHI EFFENDI.
THE character of Bahá’í unity and administration is such that its full power and significance can only be manifest when the believers are not only thoroughly informed but imbued with the true spirit of cooperation.
The ideal text book for this study is, of course, the published letters of Shoghi Effendi, since that volume includes important extracts from the Master's Will and Testament and also the Declaration of Trust and By-Laws adopted by the National Assembly and approved by the Guardian and recommended by him as the model to be followed by all other National Assemblies. Conscientious study and discussion of the Guardian’s letters will produce a body of believers capable of carrying out all the spiritual and material teachings of the Cause.
In order to maintain a true balance between the Teachings that apply to the spiritual phases of the Cause and those that apply to the administrative elements, it might be well to trace the sequence of authority by which the text of the Revelation has successively come into being.
The foundation of the Cause for American believers is Bahá’u’lláh and not the Báb, for the reason that no American believer participated in the Cause during the era when the Báb was the expression of the Divine Will. We, therefore, never shared the experience of those Persian believers whose devotion was first directed toward the Báb and, after His martyrdom, transferred to Bahá’u’lláh. Here, in the West, we have on the contrary accepted the station of the Báb as the result of our acceptance of Bahá’u’lláh and we appreciate the vital importance of the Báb’s mission and the majesty of His life in the light of the statements made by Bahá’u’lláh and ‘Abdu’l-Bahá concerning Him.
For American believers, therefore, the
starting point of spiritual authority for this
age is Bahá’u’lláh. Those who accept the
station of Bahá’u’lláh can only fulfil their
obedience by accepting also those passages
in His Writings which concern the
appointment of ‘Abdu’l-Bahá as the Center
of His Covenant. These passages are found
in Bahá’í Scriptures, paragraphs 527, 529, 540
and 541. Most American believers also were
not called upon to undergo the test of
transferring their loyalty and allegiance to
‘Abdu’l-Bahá after Bahá’u’lláh’s ascension.
The few who failed in this test justified
themselves by the argument that Bahá’u’lláh
had written that another Manifestation
would not come for a full thousand years,
and that, consequently, the station filled by
the Master was in contradiction to the
revealed text of the Holy Book. Knowing the
Master’s life and message as we do at the
present time, it is possible for us now to
realize that the appointment of ‘Abdu’l-Bahá
was not equivalent to the coming of
another Manifestation but was rather the
direct prolongation and extension of the
Manifestation of Bahá’u’lláh. The Master’s
prayer, found in Bahá’í Scriptures at the
beginning of the second part which contains
quotations from the writings of
[Page 171]
‘Abdu’l-Baha, makes it
perfectly clear that the
Master fulfilled His appointment by selfless
servitude to the Revelation of Bahá’u’lláh.
The one was as the root and the other the
trunk or "Greatest Branch” of the same
tree. The one was as the Sun of Truth, the
other the rays by which the sun is made
visible and effective throughout the world.
As far as the believers are concerned, the words of ‘Abdu’l-Bahá have the same authority as those of Bahá’u’lláh. The Master, therefore, had the power to leave a Will and Testament to guide the believers and control the work of the Cause after His own ascension.
Although the beginnings of Bahá’í administration were made during the Master’s lifetime, His words and efforts were directed far more toward the awakening of hearts and illumination of minds than toward the development of formal administrative bodies. During the Master’s lifetime, all the powers and functions now exercised in Bahá’í administrative bodies were concentrated in Him. Nevertheless, anyone who makes a careful study of the Tablets published in the three volumes of Tablets of ‘Abdu’l-Bahá, and the Tablets published in the bound volumes of the Star of the West, can trace very clearly the gradual evolution of the local and National Assemblies as they exist today. For example, the Master instructed the annual Bahá’í Convention to select the Temple design, and it is incredible that this authority would have been given the delegates from the local Assemblies unless the Master had felt that this responsibility would be rightly fulfilled.
The student of Bahá’í administration should also give particular attention to the Tablet revealed to the Chicago Assembly, in which that body was addressed as "The House of Justice” and also to the Tablet published on page 107, Vol. 10 of the Star of the West, in which the Master informed the American believers, through Dr. Zia Bagdadi, that as conditions changed new instructions would be sent. This is a clear indication that, following the greatest change of all—the Master’s own ascension —the American believers could expect definite instructions enabling them to meet such an emergency.
The next significant document, in the order of time, is, of course, the Master’s Will and Testament, appointing Shoghi Effendi to the station of Guardian of the Cause and outlining the institutions of the National and International Houses of Justice and the Hands of the Cause. The Master's Will and Testament terminates the Revelation in this age as far as its writings are concerned. With the closing of the Book, the Cause entered upon the era of establishing the institutions which will reflect in the material world blessings already disclosed in the world of the heart.
It was inevitable that our efforts to administer the affairs of the Cause locally and nationally during the years preceding the appointment of the Guardian should have reflected the manners and habits of the society in which we lived. The years since November 28, 1921, have, consequently, been largely devoted to the elimination of any non-Bahá’í views which might exist and to our re-education in Bahá’í administration by the Guardian.
Perhaps none of us will understand the real blessings of the institutions given us in this age until the institutions and organizations of the society in which we live come to further collapse. Under such conditions the unity of the friends in the Guardian and the institutions and Bahá’í bodies he is perfecting would be an ark of safety not only for the believers but for the world. Every step we take toward fuller understanding of these institutions at the present time is a contribution to the welfare of the Cause as necessary as our study and practice of the spiritual Teachings.
The culmination of Bahá’í administration was indicated by the Guardian in his letter published in the spring of 1929 under the title The World Order of Bahá’u’lláh. As we learn to solve the local and national problems that continue to arise from time to time, and perceive how only the personal ego can blind us to the privilege of obedience to responsible Bahá’í bodies, we shall collectively draw near to the complete fulfillment of that world order which is the Divine Kingdom on earth.
HORACE HOLLEY.
[Page 172]
To the Members of the National Spiritual
Assembly of the Bahá’ís of the United States and Canada.
Dearly-beloved co-workers:
I have been acquainted by the perusal of your latest communications with the nature of the doubts that have been publicly expressed, by one who is wholly misinformed as to the true precepts of the Cause, regarding the validity of institutions that stand inextricably interwoven with the Faith of Bahá’u’lláh. Not that I for a moment view such faint misgivings in the light of an open challenge to the structure that embodies the Faith, nor is it because I question in the least the unyielding tenacity of the faith of the American believers, if I venture to dwell upon what seems to me appropriate observations at the present stage of the evolution of our beloved Cause. I am indeed inclined to welcome these expressed apprehensions inasmuch as they afford me an opportunity to familiarize the elected representatives of the believers with the origin and character of the institutions which stand at the very basis of the world order ushered in by Bahá’u’lláh. We should feel truly thankful for such futile attempts to undermine our beloved Faith—attempts that protrude their ugly face from time to time, seem for a while able to create a breach in the ranks of the faithful, recede finally into the obscurity of oblivion, and are thought of no more. Such incidents we should regard as the interpositions of Providence, designed to fortify our faith, to clariy our vision, and to deepen our understanding of the essentials of His Divine Revelation.
Sources of the Bahá’í World Order
It would, however, be helpful and instructive to bear in mind certain basic principles with reference to the Will and Testament of ‘Abdu’l-Bahá, which together with the Kitáb—i—Aqdás, constitutes the chief depositary wherein are enshrined those priceless elements of that Divine Civilization, the establishment of which is the primary mission of the Bahá’í Faith. A study of the provisions of these sacred documents will reveal the close relationship that exists between them, as well as the identity of purpose and method which they inculcate. Far from regarding their specific provisions as incompatible and contradictory in spirit, every fair—minded inquirer will readily admit that they are not only complementary, but that they mutually confirm one another, and are inseparable parts of one complete unit. A comparison of their contents with the rest of Bahá’í Sacred Writings will similarly establish the conformity of whatever they contain with the spirit as well as the letter of the authenticated writings and sayings of Bahá’u’lláh and ‘Abdu’l-Bahá. In fact, he who reads the Aqdás with care and diligence will not find it hard to discover that the Most Holy Book [Aqdás] itself anticipates in a number of passages the institutions which ‘Abdu’l-Bahá ordains in His Will. By leaving certain matters unspecified and unregulated in His Book of Laws [Aqdás], Bahá’u’lláh seems to have deliberately left a gap in the general scheme of Bahá’í Dispensation, which the unequivocal provisions of the Master’s Will has filled. To attempt to divorce the one from the other, to insinuate that the Teachings of Bahá’u’lláh have not been upheld, in their entirety and with absolute integrity, by what ‘Abdu’l-Bahá has revealed in His Will, is an unpardonable affront to the unswerving fidelity that has characterized the life and labors of our beloved Master.
I will not attempt in the least to assert or demonstrate the authenticity of the Will and Testament of ‘Abdu’l-Bahá, for that in itself would betray an apprehension on my part as to the unanimous confidence of the believers in the genuineness of the last written wishes of our departed Master. I will only confine my observations to those issues which may assist them to appreciate the essential unity that underlies the spiritual, the humanitarian, and the administrative principles enunciated by the Author and the Interpreter of the Bahá’í Faith.
I am at a loss to explain that strange
mentality that inclines to uphold as the
sole criterion of the truth of the Bahá’í
Teachings what is admittedly only an obscure
and unauthenticated translation of
an [Page 173]
oral statement made by
‘Abdu’l-Bahá, in defiance and total disregard
of the available text of all of His universally
recognized writings. I truly deplore the
unfortunate distortions that have resulted in days
past from the incapacity of the interpreter
to grasp the meaning of ‘Abdu’l-Bahá,
and from his incompetence to render adequately
such truths as have been revealed
to him by the Master’s statements. Much of
the confusion that has obscured the
understanding of the believers should
be attributed
to this double error involved in the inexact
rendering of an only partially understood
statement. Not infrequently has the interpreter
even failed to convey the exact purport of
the inquirer’s specific questions, and,
by his deficiency of understanding-and
expression in conveying the answer of
‘Abdu’l-Bahá, has been responsible for
reports wholly at variance with the true
spirit and purpose of the Cause. It was
chiefly in view of
the misleading nature of the reports of the
informal conversations of ‘Abdu’l-Bahá
with visiting pilgrims, that I have insistently
urged the believers of the West to regard
such statements as merely personal impressions
of the sayings of their Master, and
to quote and consider as authentic only such
translations as are based upon the authenticated
text of His recorded utterances in the
original tongue.
It should be remembered by every follower of the Cause that the system of Bahá’í administration is not an innovation imposed arbitrarily upon the Bahá’ís of the world since the Master’s passing, but derives its authority from the Will and Testament of ‘Abdu’l-Bahá, is specifically prescribed in unnumbered Tablets, and rests in some of its essential features upon the explicit provisions of the Kitáb—i—Aqdás. It thus unifies and correlates the principles separately laid down by Bahá’u’lláh and ‘Abdu’l-Bahá, and is indissolubly bound with the essential verities of the Faith. To dissociate the administrative principles of the Cause from the purely spiritual and humanitarian teachings would be tantamount to a mutilation of the body of the Cause, a separation that can only result in the disintegration of its component parts, and the extinction of the Faith itself.
Local and National Houses of Justice
It should be carefully borne in mind that the local as well as the international Houses of Justice have been expressly enjoined by the Kitáb—i—Aqdás; that the institution of the National Spiritual Assembly, as an intermediary body, and referred to in the Master’s Will as the “Secondary House of Justice,” has the express sanction of ‘Abdu’l-Bahá; and that the method to be pursued for the election of the International and National Houses of Justice has been set forth by Him in His Will, as well as in a number of His Tablets. Moreover, the institutions of the local and national Funds, that are now the necessary adjuncts to all Local and National Spiritual Assemblies, have not only been established by ‘Abdu’l-Bahá in the Tablets He revealed to the Bahá’ís of the Orient, but their importance and necessity have been repeatedly emphasized by Him in His utterances and Writings. The concentration of authority in the hands of the elected representatives of the believers; the necessity of the submission of every adherent of the Faith to the considered judgment of Bahá’í Assemblies; His preference for unanimity in decision; the decisive character of the majority vote; and even the desirability for the exercise of close supervision over all Bahá’í publications, have been sedulously instilled by ‘Abdu’l-Bahá, as evidenced by His authenticated and widely-scattered Tablets. To accept His broad and humanitarian Teachings on one hand, and to reject and dismiss with neglectful indifference His more challenging and distinguishing precepts, would be an act of manifest disloyalty to that which He has cherished most in His life.
That the Spiritual Assemblies of today
will be replaced in time by the Houses of
Justice, and are to all intents and purposes
identical and not separate bodies, is
abundantly confirmed by ‘Abdu’l-Bahá
Himself. He has in fact in a Tablet addressed
to the members of the first Chicago
Spiritual Assembly, the first elected Bahá’í
body instituted in the United States,
referred to them as the members of the
"House of Justice” for that city, and has
thus with His own pen established
beyond [Page 174]
any doubt the
identity of the present Bahá’í Spiritual
Assemblies with the Houses
of Justice referred to by Bahá’u’lláh. For
reasons which are not difficult to discover,
it has been found advisable to bestow upon
the elected representatives of Bahá’í
communities throughout the world the
temporary appellation of Spiritual
Assemblies, a term which, as the
position and aims of the
Bahá’í Faith are better understood and
more fully recognized, will gradually be
superseded by the permanent and more
appropriate designation of House of Justice.
Not only will the present—day Spiritual
Assemblies be styled differently in future,
but will be enabled also to add to their
present functions those powers, duties,
and prerogatives
necessitated by the recognition of the Faith
of Bahá’u’lláh, not merely as one of the
recognized religious systems of the world,
but as the State Religion of an independent
and Sovereign Power. And as the Bahá’í
Faith permeates the masses of the peoples of
East and West, and its truth is embraced
by the majority of the peoples of a number
of the Sovereign States of the world,
will the Universal House of Justice attain
the plenitude of its power, and exercise, as
the supreme organ of the Bahá’í Commonwealth,
all the rights, the duties, and
responsibilities incumbent upon the world's
future super-state.
It must be pointed out, however, in this connection that, contrary to what has been confidently asserted, the establishment of the Supreme House of Justice is in no way dependent upon the adoption of the Bahá’í Faith by the mass of the peoples of the world, nor does it presuppose its acceptance by the majority of the inhabitants of any one country. In fact, ‘Abdu’l-Bahá, Himself, in one of His earliest Tablets, contemplated the possibility of the formation of the Universal House of Justice in His own lifetime, and but for the unfavorable circumstances prevailing under the Turkish régime, would have, in all probability, taken the preliminary steps for its establishment. It will be evident, therefore, that given favorable circumstances, under which the Bahá’ís of Persia and of the adjoining countries under Soviet Rule, may be enabled to elect their national representatives, in accordance with the guiding principles laid down in ‘Abdu’l-Bahá’s writings, the only remaining obstacle in the way of the definite formation of the International House of Justice will have been removed. For upon the National Houses of Justice of the East and the West devolves the task, in conformity with the explicit provisions of the Will, of electing directly the members of the International House of Justice. Not until they are themselves fully representative of the rank and file of the believers in their respective countries, not until they have acquired the weight and the experience that will enable them to function vigorously in the organic life of the Cause, can they approach their sacred task, and provide the spiritual basis for the constitution of so august a body in the Bahá’í world.
The Institution of Guardianship
It must be also clearly understood by
every believer that the institution of
Guardianship does not under any circumstances
abrogate, or even in the slightest
degree detract from, the powers granted to
the Universal House of Justice by Bahá’u’lláh
in the Kitáb—i—Aqdás, and repeatedly and
solemnly confirmed by ‘Abdu’l-Bahá in His
Will. It does not constitute in
any manner a contradiction to the Will and
Writings of Bahá’u’lláh, nor does it nullify
any of His revealed instructions. It enhances
the prestige of that exalted assembly,
stabilizes its supreme position, safeguards
its unity, assures the continuity of its
labors, without presuming in the slightest
to infringe upon the inviolability of its
clearly defined sphere of jurisdiction.
We stand indeed too close to so monumental
a document to claim for ourselves a
complete understanding of all its
implications, or to presume to have
grasped the manifold mysteries
it undoubtedly contains. Only future
generations can comprehend the value and the
significance attached to this Divine
Masterpiece, which the hand of the
Master-builder of the world has designed
for the unification and the triumph of
the worldwide Faith of Bahá’u’lláh. Only
those who come after us will be in a
position to realize
the value of the surprisingly strong
[Page 175]
emphasis that has been
placed on the institution of the House
of Justice and of the
Guardianship. They only will appreciate the
significance of the vigorous language
employed by ‘Abdu’l-Bahá with reference to
the band of Covenant-breakers that has
opposed Him in His days. To them alone
will be revealed the suitability of the
institutions initiated by ‘Abdu’l-Bahá to the
character of the future society which is to
emerge out of the chaos and confusion of
the present age. In this connection, I cannot
but feel amused at the preposterous and
fantastic idea that Muḥammad ’Ali, the
prime mover and the focal center of unyielding
hostility to the person of ‘Abdu’l-Bahá,
should have freely associated himself
with the members of the family of
‘Abdu’l-Bahá in the forging of a will
which in the words of the writer, herself,
is but a “recital of the plottings” in
which for thirty years Muḥammad ‘Ali has
been busily engaged. To such a hopeless
victim of confused ideas, I feel I can
best reply by a genuine expression of
compassion and pity, mingled with my hopes
for her deliverance from so profound a
delusion. It was in view of the aforesaid
observations, that I have, after the
unfortunate and unavoidable delay
occasioned by my ill health and absence
from the Holy Land during the Master’s
passing, hesitated to resort to the
indiscriminate circulation of the Will,
realizing full
well that it was primarily directed to the
recognized believers, and only indirectly
concerned the larger body of the friends and
sympathizers of the Cause.
The Animating Purpose of Bahá’í Institution
And now, it behooves us to reflect on
the animating purpose and the primary
functions of these divinely-established
institutions, the sacred character and
the universal efficacy of which can be
demonstrated only by the spirit they
diffuse and the work they actually achieve.
I need not dwell upon
what I have already reiterated and
emphasized that the administration of the Cause
is to be conceived as an instrument and not
a substitute for the Faith of Bahá’u’lláh,
that it should be regarded as a channel
through which His promised blessings may
flow, that it should guard against such
rigidity as would clog and fetter the
liberating forces released by His Revelation. I
need not enlarge at the present moment
upon what I have stated in the past, that
contributions to the local and national Funds
are of a purely voluntary character; that
no coercion or solicitation of funds is to
be tolerated in the Cause; that general
appeals addressed to the communities as a
body should be the only form in which
the financial requirements of the Faith
are to be met; that the financial
support accorded to a very few workers
in the teaching and administrative fields
is of a temporary nature;
that the present restrictions imposed on the
publication of Bahá’í literature will be
definitely abolished; that the World
Unity activity is being carried out as
an experiment
to test the efficacy of the indirect method
of teaching; that the whole machinery of
assemblies, of committees and conventions
is to be regarded as a means, and not an end
in itself; that they will rise or fall according
to their capacity to further the interests,
to co-ordinate the activities, to apply the
principles, to embody the ideals and execute
the purpose of the Bahá’í Faith. Who,
I may ask, when viewing the international
character of the Cause, its far-flung
ramifications, the increasing complexity
of its affairs, the diversity of its
adherents, and
the state of confusion that assails on every
side the infant Faith of God, can for a
moment question the necessity of some sort of
administrative machinery that will insure,
amid the storm and stress of a struggling
civilization, the unity of the Faith, the
preservation of its identity, and the
protection of its interests? To repudiate
the validity of the assemblies of the
elected ministers of the Faith of
Bahá’u’lláh would be
to reject these countless Tablets of
Bahá’u’lláh and ‘Abdu’l-Bahá, wherein
they have
extolled their privileges and duties,
emphasized the glory of their mission, revealed
the immensity of their task, and warned
them of the attacks they must needs expect
from the unwisdom of their friends as well
as from the malice of their enemies. It is
surely for those to whose hands so priceless
a heritage has been committed to
prayerfully [Page 176]
watch lest
the tool should supersede the
liaith itself, lest undue concern for
the ininute details arising from the
administration of the Cause obscure
the vision of its promoters, lest
partiality, ambition, and worldliness
tend in the course of time to becloud
the radiance, stain the purity, and impair
the effectiveness of the Faith of Baha’u’llah.
Situation in Egypt
I have already referred in my previous communications of January 10, 1926, and February 12, 1927, to the perplexing yet highly significant situation that has arisen in Egypt as a result of the final judgment of the Muslim ecclesiastical court in that country pronounced against our Egyptian brethren, denouncing them as heretics, expelling them from their midst, and refusing them the application and benefits of the Muslim Law. I have also acquainted you with the difficulties with which they are faced, and the plans which they have conceived, in order to obtain from the Egyptian civil authorities a recognition of the independent status of their Faith. It must be explained, however, that in the Muslim countries of the Near and Middle East, with the exception of Turkey which has lately abolished all ecclesiastical courts under its rule, every recognized religious community has, in matters of personal status such as marriage, divorce and inheritance, its own ecclesiastical court, totally independent of the civil and criminal tribunals, there being in such instances no civil code promulgated by the government and embracing all the different religious communities. Hitherto regarded as a sect of Islám, the Bahá’ís of Egypt, who for the most part are of Muslim origin, and unable therefore to refer for purposes of marriage and divorce to the recognized religious tribunals of any other denomination, find themselves in consequence in a delicate and anomalous position. They have naturally resolved to refer their case to the Egyptian Government, and have prepared for this purpose a petition to be addressed to the head of the Egyptian Cabinet. In this document they have set forth the motives compelling them to seek recognition from their rulers, have asserted their readiness and their qualifications to exercise the functions of an independent Bahá’í court, have assured them of their implicit obedience and loyalty to the State, and of their abstinence from interference in the politics of their country. They have also decided to accompany the text of their petition with a copy of the judgment of the Court, with selections from Bahá’í writings, and with the document that sets forth the principles of their national constitution which, with few exceptions, is identical with the Declaration and By-Laws promulgated by your Assembly.
I have insisted that the provisions of their constitution should, in all its details, conform to the text of the Declaration of Trust and By-Laws which you have established, endeavoring thereby to preserve the uniformity which I feel is essential in all Bahá’í National Constitutions. I would like therefore in this connection to request you what I have already intimated to them that whatever amendments you may decide to introduce in the text of the Declaration and By-Laws should be duly communicated to me, that I may take the necessary steps for the introduction of similar changes in the text of all other National Bahá’í Constitutions.
It will be readily admitted that in view of the peculiar privileges granted to recognized religious Communities in the Islámic countries of the Near and Middle East, the request which is to be submitted by the Bahá’í Egyptian National Assembly to the Government of Egypt is more substantial and far-reaching than what has already been granted by the Federal Authorities to your Assembly. For their petition is chiefly concerned with a formal request for recognition by the highest civil authorities in Egypt of the Egyptian National Spiritual Assembly as a recognized and independent Bahá’í court, free and able to execute and apply in all matters of personal status such laws and ordinances as have been promulgated by Bahá’u’lláh in the Kitáb-i-Aqdás.
I have asked them to approach informally
the authorities concerned. and to make
the fullest possible inquiry as a preliminary
measure to the formal presentation of their
historic petition. Any assistance which
your [Page 177]
Assembly, after
careful deliberation, may
find it advisable to offer to the valiant
promoters of the Faith in that land will be
deeply appreciated, and will serve to confirm
the solidarity that characterizes the
Bahá’í Communities of East and West.
Whatever the outcome of this mighty issue
—and none can fail to appreciate the
incalculable possibilities of the present
situation—we can rest assured that the guiding
Hand that has released these forces will, in
His inscrutable wisdom and by His omnipotent
power, continue to shape and direct
their course for the glory, the ultimate
emancipation, and the unqualified recognition
of His Faith. (February 27, 1929.)
————————————
. . . And now in conclusion, may I be
permitted to direct your attention to the
lesson which the trend of world events
brings home to us, the little band of His
chosen workers who, according to the
intelligent efforts we exert, can prove ourselves
the determining factor in the immediate
fortunes of the society we live in. As we
witness on all sides the growing restlessness
of a restless age, we are filled with mixed
feelings of fear and hope—fear, at the
prospect of yet another deadly encounter, the
inevitability of which is alas! becoming
increasingly manifest; hope, in the
serene assurance that whatever cataclysm
may yet visit humanity, it cannot but
hasten the approaching era of universal
and lasting peace so emphatically proclaimed
by the Pen of Bahá’u’lláh. In the political
domain, where we have lately witnessed,
in the council of the leading nations of
the world, the surrender of humanity’s
noblest conception
to what may be regarded only as a transient
phase in the life of peoples and nations; in
the industrial world, where the
representatives of the wage-earning classes,
either through violence or persuasion, are
capturing the seats of authority and wielding the
scepter of power; in the field of religion,
where we have lately witnessed widespread
and organized attempts to broaden and
simplify the basis of man’s faith, to achieve
unity in Christendom and restore the
regenerating vigor of Islám; in the heart of
society itself, where the ominous signs of
increasing extravagance and profligacy are
but lending fresh impetus to the forces
of revolt and reaction that are growing more
distinct every day—in these as in many
others we have much cause for alarm, but
much to be hopeful and thankful for also.
To take but one instance more fully:
Observe the fierce and as yet unsilenced
dispute which the proposal for the
introduction of a binding and universal pact of
non-aggression among the nations of Europe
has aroused among the avowed supporters
of the League of Nations—a League so
auspiciously welcomed for the ideal that
prompted its birth, yet now so utterly
inadequate in the actual principles
that underlie its present-day structure
and working. And yet, in the great
outcry raised by postwar nationalism
in blindly defending and
upholding the unfettered supremacy
of its own sovereignty, and in repudiating
unreservedly the conception of a world
superstate, can we not discern the
re-enactment only on a larger scale of
the dramatic struggles that heralded
the birth of the reconstructed and
unified nations of the West? Has not
authentic history clearly
revealed in the case of these nations the
painful yet inevitable merging of rival,
particularistic and independent cities
and principalities into one unified
national entity, the evolving of a
crude and narrow creed into
a nobler and wider conception? Is not a
parallel struggle being now manifested on
the world stage of ever-advancing
humanity? Can it lead to any other
result than that which shall reaffirm
the truth of humanity’s onward march
towards an ever-widening conception,
and the ever—brightening glory of its
destiny? Reverses and
setbacks, such as we have already
witnessed, no doubt will retard the
ripening of the
choicest fruit on the tree of human
development. Yet the fierceness of
controversy, the weight of argument
advanced in its disfavor, cannot
but contribute to the broadening of
the basis and the consolidation of
the foundations upon which the stately
edifice of unified mankind must ultimately
rest. Let us take heart therefore, and labor
with renewed vigor and deepened understanding
to contribute our share to those
forces which, whether or not cognizant of
the regenerating Faith of Bahá’u’lláh in
this [Page 178]
age, are operating,
each in its respective
sphere and under His all—encompassing guidance,
for the uplift and the salvation of humanity.
(October 18, 1927.)
At this grave and momentous period through which the Cause of God, in conformity with the divine wisdom is passing, it is the sacred duty of every one of us to endeavor to realize the full significance of this hour of transition, and then to make a supreme resolve to arise steadfastly for the fulfillment of our sacred obligations.
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 following: “Whenever ye enter the council chamber, 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 victory:
'O God, my God! We are servants of Thine who have turned with devotion to Thy Holy Face, who 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 our sea and become merged together as the rays of Thine Effulgent 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.’ ”
Furthermore, ‘Abdu’l-Bahá reveals the following: “It is incumbent upon everyone 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 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 Bahá shall be vouchsafed to them. In this day, assemblies of consultation are of the greatest importance and a vital necessity. Obedience to 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 anyone 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 following: “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 [Page 179]
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 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 nowise permissible for one to
belittle the thoughts 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.”
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 interests 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 (Bahá’í) body. With this National body also will rest the decision whether a given question is of local or national (Bahá’í) interest. (March 5, 1922.)
As the administrative work of the Cause
steadily expands, as its various branches
grow in importance and number, it is absolutely
necessary that we bear in mind this
fundamental fact that all these administrative
activities, however harmoniously and
efficiently conducted, are but means to an
end, and should be regarded as direct instruments
for the propagation of the Bahá’í
Faith. Let us take heed lest in our great
concern for the perfection of the administrative
machinery of the Cause, we lose
sight of the Divine Purpose for which it
has been created. Let us be on our guard
lest the growing demand for specialization
in the administrative functions of the
Cause detain us from joining the ranks of
those who in the forefront of battle are
gloriously engaged in summoning the multitude
to this New Day of God. This indeed
should be our primary concern; this is our
sacred obligation, our vital and urgent need.
Let this cardinal principle be ever borne
in mind, for it is the mainspring of all
future activities, the remover of every
[Page 180]
embarrassing obstacle,
the fulfillment of our Master's dearest wish.
(January 10, 1926.)
———————————————
The administrative machinery of the Cause having now sufficiently evolved, its aim and object fairly well grasped and understood, and its method and working made more familiar to every believer, I feel the time is ripe when it should be fully and consciously utilized to further the purpose for which it has been created. It should, I strongly feel, be made to serve a two-fold purpose. On one hand, it should aim at a steady and gradual expansion of the Movement along lines that are at once broad, sound and universal; and on the other it should insure the internal consolidation of the work already achieved. It should both provide the impulse whereby the dynamic forces latent in the Faith can unfold, crystallize, and shape the lives and conduct of men, and serve as a medium for the interchange of thought and the co-ordination of activities among the divers elements that constitute the Bahá’í community. (May 11, 1926.)
With this vision clearly set before us, and fortified by the knowledge of the gracious aid of Bahá’u’lláh and the repeated assurance of ‘Abdu’l-Bahá, let us first strive to live the life and then arise with one heart, one mind, one voice, to reinforce our numbers and achieve our end. Let us recall, and seek on this sad occasion the comfort of, the last wishes of our departed yet ever-watchful Master:
"It behooveth them not to rest for a moment, neither to seek repose. They must disperse themselves in every land, pass by every clime, and travel throughout all regions. Bestirred, without rest, and steadfast to the end, they must raise in every land the triumphal cry ‘Ya-Bahá’u’l-Abhá!’ (O Thou the Glory of Glories). . . . The disciples of Christ forgot themselves and all earthly things, forsook all their cares and belongings, purged themselves of self and passion, and with absolute detachment scattered far and wide and engaged in calling the peoples of the world to the divine guidance; till at last they made the world another world, illumined the surface of the earth, and even to their last hour proved self-sacrificing in the pathway of that beloved One of God. Finally in various lands they suffered glorious martyrdom. Let them that are men of action follow in their footsteps!”
Having grasped the significance of these words, having obtained a clear understanding of the true character of our mission, the methods to adopt, the course to pursue, and having attained sufficiently the individual regeneration—the essential requisite of teaching—let us arise to teach His Cause with righteousness, conviction, understanding and vigor. Let this be the paramount and most urgent duty of every Bahá’í. Let us make it the dominating passion of our life. Let us scatter to the uttermost corners of the earth; sacrifice our personal interests, comforts, tastes and pleasures; mingle with the divers kindreds and peoples of the world; familiarize ourselves with their manners, traditions, thoughts and customs; arouse, stimulate and maintain universal interest in the Movement, and at the same time endeavor by all the means in our power, by concentrated and persistent attention, to enlist the unreserved allegiance and the active support of the more hopeful and receptive among our hearers. Let us too bear in mind the example which our beloved Master has clearly set before us. Wise and tactful in His approach, wakeful and attentive in His early intercourse, broad and liberal in all His public utterances, cautious and gradual in the unfolding of the essential verities of the Cause, passionate in His appeal yet sober in argument, confident in tone, unswerving in conviction, dignified in His manner—such were the distinguishing features of our Beloved’s noble presentation of the Cause of Bahá’u’lláh. (November 24, 1924.)
It would be impossible at this stage to
ignore the indispensability or to overestimate
the unique significance of the institution
of the National Spiritual Assembly the pivot
round which revolve the activities of the
believers throughout the American continent.
Supreme is their position,
grave their responsibilities, manifold
and [Page 181]
arduous their duties.
How great the privilege, how delicate the
task of the assembled delegates whose
function it is to elect such national
representatives as would by their record
of service ennoble and enrich the annals
of the Cause! If we but turn our gaze
to the high qualifications of the members
of Bahá’í Assemblies, as enumerated in
‘Abdu’l-Bahá’s Tablets, we are filled with
feelings of unworthiness and dismay, and
would feel truly disheartened but for the
comforting thought that if we rise to play
nobly our part every deficiency in our lives
will be more than compensated by the
all-conquering spirit of His grace and power.
Hence it is incumbent upon the chosen
delegates to consider without the least
trace of passion and prejudice, and
irrespective of any material consideration,
the names of only those who can best
combine the necessary qualities of
unquestioned loyalty, of
selfless devotion, of a well-trained mind, of
recognized ability and mature experience.
May the incoming National Spiritual
Assembly—the privileged and chosen servants
of the Cause—immortalize their term of
stewardship by deeds of loving service, deeds
that will redound to the honor, the glory
and the power of the "Most Great Name.
I would also earnestly entreat all the delegates at this coming Convention, and through them I appeal to the larger body of believers whom they represent, to ever hear in mind the supreme injunction of ‘Abdu’l-Bahá, to teach unceasingly until the “head cornerstone of the foundation” of the Cause of God is firmly established in every heart. Let those whose time, resources and means allow, travel throughout the length and breadth of that vast continent, let them scatter to the most distant regions of the earth and, fired with enthusiasm and detachment, hand on the torch of God’s undying flame to the waiting multitudes of a sadly-stricken world. (June 3, 1925.)
. . . As already intimated, I have read and re-read most carefully the final draft of the By-Laws drawn up by that highly talented, much-loved servant of Bahá’u’lláh, Mountfort Mills, and feel I have nothing substantial to add to this first and very creditable attempt at codifying the principles of general Bahá’í administration. I heartily and unhesitatingly commend it to the earnest perusal of, and its loyal adoption by, every National Bahá’í Spiritual Assembly, whether constituted in the East or in the West. I would ask you particularly to send copies of the text of this document of fundamental importance accompanied by copies of the Declaration of Trust and the text of the Indenture of Trust, to every existing National Spiritual Assembly, with my insistent request to study the provisions, comprehend its implications, and endeavor to incorporate it, to the extent that their own circumstances permit, within the framework of their own national activities. You can but faintly imagine how comforting a stimulant and how helpful a guide its publication and circulation will be to those patient and toiling workers in Eastern lands, and particularly Persia, who in the midst of uncertainties and almost insuperable obstacles are straining every nerve in order to establish the world order ushered in by Bahá’u’lláh. You can hardly realize how substantially it will contribute to pave the way for the elaboration of the beginnings of the constitution of the world-wide Bahá’í Community that will form the permanent basis upon which the blast and sanctified edifice of the first International House of Justice will securely rest and flourish.
I would specifically remind you that in the text of the said By-Laws which to the outside world represents the expression of the aspirations, the motives and objects that animate the collective responsibilities of Bahá’í Fellowship, due emphasis should not be placed only on the concentrated authority, the rights, the privileges and prerogatives enjoyed by the elected national representatives of the believers, but that special stress be laid also on their responsibilities as willing ministers, faithful stewards and loyal trustees to those who have chosen them. Let it be made clear to every inquiring reader that among the most outstanding and sacred duties incumbent upon those who have been called upon to initiate, direct and coordinate the affairs of the Cause, are those that require them to win by every means in their power the confidence and affection of those whom it is their privilege to serve.
[Page 182]
Bahá’í Marriage Certificate adopted and enforced by the National Spiritual Assembly
of the Bahá’ís of Persia.
[Page 183]
Bahá’í Marriage Certificate adopted and enforced by the National Spiritual
Assembly of the Bahá’ís of Egypt
[Page 184]
Certificate of the United States Federal Government to the Declaration of Trust entered into by the National Spiritual Assembly of the Bahá’ís of the United States and Canada.
Certificate of the Palestine Government incorporating the National Spiritual Assembly of the Bahá’ís of the United States and Canada as a Religious Society in Palestine.
Certificate of Incorporation, the Spiritual Assembly of the Bahá’ís of the City of New York.
[Page 187]
Theirs is the duty to
investigate and acquaint
themselves with the considered views,
the prevailing sentiments, the personal
convictions of those whose welfare it is their
solemn obligation to promote. Theirs is
the duty to purge once for all their
deliberations and the general conduct of
their affairs from that air of
self-contained aloofness, from the
suspicion of secrecy, the
stifling atmosphere of dictatorial
assertiveness, in short, from every
word and deed that might savor of
partiality, self-centeredness and
prejudice. Theirs is the duty, while
retaining the sacred and exclusive
right of final decision in their
hands, to invite discussion, provide
information, ventilate grievances,
welcome advice from even the most
humble and insignificant members of the
Bahá’í Family, expose their motives, set
forth their plans, justify their actions, revise
if necessary their verdict, foster the sense of
inter—dependence and co-partnership, of
understanding and mutual confidence
between them on one hand and all
local Assemblies and individual
believers on the other. . . . (October 18, 1927.)
