Bahá’í News/Issue 467/Text
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| No. 467 | BAHA’I YEAR 126 | FEBRUARY, 1970 |
His Law — Undivided and Unimpaired[edit]
In another letter to an individual the Universal House of Justice further illustrates the indestructibility of the Covenant of Bahá’u’lláh, particularly in its relationship to the twin institutions of the Guardianship and the Universal House of Justice.
Dear Bahá’í Friend,
Your recent letter, in which you share with us the questions that have occurred to some of the youth in studying “The Dispensation of Bahá’u’lláh,” has been carefully considered, and we feel that we should comment both on the particular passage you mention and on a related passage in the same work, because both bear on the relationship between the Guardianship and the Universal House of Justice.
The first passage concerns the Guardian’s duty to insist upon a reconsideration by his fellow members in the Universal House of Justice of any enactment which he believes conflicts with the meaning and departs from the spirit of the Sacred Writings. The second passage concerns the infallibility of the Universal House of Justice without the Guardian, namely Shoghi Effendi’s statement that “Without such an institution (the Guardianship) ... the necessary guidance to define the sphere of the legislative action of its elected representatives would be totally withdrawn.”
Some of the youth, you indicate, were puzzled as to how to reconcile the former of these two passages with such statements as that in the Will of ‘Abdu’l-Bahá which affirms that the Universal House of Justice is “freed from all error.”
No Contradictions in the Teachings[edit]
Just as the Will and Testament of ‘Abdu’l-Bahá does not in any way contradict the Kitáb-i-Aqdas but, in the Guardian’s words, “confirms, supplements, and correlates the provisions of the Aqdas,” so the writings of the Guardian contradict neither the revealed Word nor the interpretations of the Master. In attempting to understand the Writings, therefore, one must first realize that there is and can be no real contradiction in them, and in the light of this we can confidently seek the unity of meaning which they contain.
The Guardian and the Universal House of Justice have certain duties and functions in common; each also operates within a separate and distinct sphere. As Shoghi Effendi explained, “... it is made indubitably clear and evident that the Guardian of the Faith has been made the Interpreter of the Word and that the Universal House of Justice has been invested with the function of legislating on matters not expressly revealed in the teachings. The interpretation of the Guardian, functioning within his own sphere, is as authoritative and binding as the enactments of the International House of Justice, whose exclusive right and prerogative is to pronounce upon and deliver the final judgment on such laws and ordinances as Bahá’u’lláh has not expressly revealed.” He goes on to affirm, “Neither can, nor will ever, infringe upon the sacred and prescribed domain of the other. Neither will seek to curtail the specific and undoubted authority with which both have been divinely invested.” It is impossible to conceive that two centers of authority, which the Master has stated “are both under the care and protection of the Abhá Beauty, under the shelter and unerring guidance of His Holiness the Exalted One,” could conflict with one another, because both are vehicles of the same Divine Guidance.
The Universal House of Justice, beyond its function as the enactor of legislation, has been invested with the more general functions of protecting and administering the Cause, solving obscure questions, and deciding upon matters that have caused difference. Nowhere is it stated that the infallibility of the Universal House of
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Justice is by virtue of the Guardian’s membership or
presence on that body. Indeed, ‘Abdu’l-Bahá in His Will
and Shoghi Effendi in his Dispensation of Bahá’u’lláh have both explicitly stated that the elected members of the Universal House of Justice in consultation
are recipients of unfailing Divine Guidance. Furthermore, the Guardian himself in The World Order of Bahá’u’lláh asserted that “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-Aqdas, 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.”
Powers and Prerogatives of the Guardian[edit]
While the specific responsibility of the Guardian is the interpretation of the Word, he is also invested with all the powers and prerogatives necessary to discharge his function as Guardian of the Cause, its Head and supreme protector. He is, furthermore, made the irremovable head and member for life of the supreme legislative body of the Faith. It is as the head of the Universal House of Justice, and as a member of that body, that the Guardian takes part in the process of legislation. If the following passage, which gave rise to your query, is considered as referring to this last relationship, you will see that there is no contradiction between it and the other texts. “Though the Guardian of the Faith has been made the permanent head of so august a body he can never, even temporarily, assume the right of exclusive legislation. He cannot override the decision of the majority of his fellow members, but is bound to insist upon a reconsideration by them of any enactment he conscientiously believes to conflict with the meaning and to depart from the spirit of Bahá’u’lláh’s revealed utterances.”
Although the Guardian, in relation to his fellow members within the Universal House of Justice, cannot override the decision of the majority, it is inconceivable that the other members would ignore any objection he raised in the course of consultation or pass legislation contrary to what he expressed as being in harmony with the spirit of the Cause. It is, after all, the final act of judgment delivered by the Universal House of Justice that is vouchsafed infallibility, not any views expressed in the course of the process of enactment.
It can be seen, therefore, that there is no conflict between the Master’s statements concerning the unfailing divine guidance conferred upon the Universal House of Justice and the above passage from The Dispensation of Bahá’u’lláh.
It may help the friends to understand this relationship if they are aware of some of the processes that the Universal House of Justice follows when legislating. First, of course, it observes the greatest care in studying the Sacred Texts and the interpretations of the Guardian as well as considering the views of all the members. After long consultation the process of drafting a pronouncement is put into effect. During this process the whole matter may well be reconsidered. As a result of such reconsideration the final judgment may be significantly different from the conclusion earlier favored, or possibly it may be decided not to legislate at all on that subject at that time. One can understand how great would be the attention paid to the views of the Guardian during the above process were he alive.
Indestructibility of the Covenant[edit]
In considering the second passage, we must once more hold fast to the principle that the teachings do not contradict themselves.
Future Guardians are clearly envisaged and referred to in the Writings, but there is nowhere any promise or guarantee that the line of Guardians would endure forever; on the contrary there are clear indications that the line could be broken. Yet, in spite of this, there is a repeated insistence in the Writings on the indestructibility of the Covenant and the immutability of God’s Purpose for this Day.
One of the most striking passages which envisage the possibility of such a break in the line of Guardians is in the Kitáb-i-Aqdas itself:
“The endowments dedicated to charity revert to God, the Revealer of Signs. No one has the right to lay hold on them without leave from the Dawning-Place of Revelation. After Him the decision rests with the Aghsán (Branches), and after them with the House of Justice — should it be established in the world by then — so that they may use these endowments for the benefit of the Sites exalted in this Cause, and for that which they have been commanded by God, the Almighty, the All-Powerful. Otherwise the endowments should be referred to the people of Bahá, who speak not without His leave and who pass no judgment but in accordance with that which God has ordained in this Tablet, they who are the champions of victory betwixt heaven and earth, so that they may spend them on that which has been decreed in the Holy Book by God, the Mighty, the Bountiful.”
The passing of Shoghi Effendi in 1957 precipitated the very situation provided for in this passage, in that the line of Aghsán ended before the House of Justice had been elected. Although, as is seen, the ending of the line of Aghsán at some stage was provided for, we must never underestimate the grievous loss that the Faith suffered. God’s purpose for mankind remains unchanged, however, and the mighty Covenant of Bahá’u’lláh remains impregnable. Has not Bahá’u’lláh stated categorically, “The Hand of Omnipotence hath established His Revelation upon an unassailable, an enduring foundation.” While ‘Abdu’l-Bahá confirms: “Verily, God effecteth that which He pleaseth; naught can annul His Covenant; naught can obstruct His favor nor oppose His Cause!” “Everything is subject to corruption; but the Covenant of thy Lord shall continue to pervade all regions.” “The tests of every dispensation are in direct proportion to the greatness of the Cause, and as heretofore such a manifest Covenant, written by the Supreme Pen, has not been entered upon, the tests are proportionately severe ... These agitations of the violators are no more than the foam of the ocean, ... this froth of the ocean shall not endure and shall soon disappear and vanish, while on the other hand the ocean of the Covenant shall eternally surge and roar.” And
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Shoghi Effendi has clearly stated: “The bedrock on
which this Administrative Order is founded is God’s
immutable purpose for mankind in this day.” “... this
priceless gem of Divine Revelation, now still in its embryonic state, shall evolve within the shell of His Law,
and shall forge ahead, undivided and unimpaired, till it
embraces the whole of mankind.”
The Two Authoritative Centers in the Faith[edit]
In the Bahá’í Faith there are two authoritative centers appointed to which the believers must turn, for in reality the Interpreter of the Word is an extension of that center which is the Word itself. The Book is the record of the utterance of Bahá’u’lláh, while the divinely inspired Interpreter is the living Mouth of that Book—it is he, and he alone, who can authoritatively state what the Book means. Thus, one center is the Book with its Interpreter, and the other is the Universal House of Justice guided by God to decide on whatever is not explicitly revealed in the Book. This pattern of centers and their relationships is apparent at every stage in the unfoldment of the Cause. In the Kitáb-i-Aqdas Bahá’u’lláh tells the believers to refer after His passing to the Book, and to “Him Whom God hath purposed, Who hath branched from this Ancient Root.” In the Kitáb-i-‘Ahd (the Book of Bahá’u’lláh’s Covenant), He makes it clear that this reference is to ‘Abdu’l-Bahá. In the Aqdas Bahá’u’lláh also ordains the institution of the Universal House of Justice, and confers upon it the powers necessary for it to discharge its ordained functions. The Master in His Will and Testament explicitly institutes the Guardianship, which Shoghi Effendi states was clearly anticipated in the verses of the Kitáb-i-Aqdas, reaffirms and elucidates the authority of the Universal House of Justice, and refers the believers once again to the Book: “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.” And at the very end of the Will He says: “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.”
As the sphere of jurisdiction of the Universal House of Justice in matters of legislation extends to whatever is not explicitly revealed in the Sacred Text, it is clear that the Book itself is the highest authority and delimits the sphere of action of the House of Justice. Likewise, the interpreter of the Book must also have the authority to define the sphere of the legislative action of the elected representatives of the Cause. The writings of the Guardian and the advice given by him over the thirty-six years of his Guardianship show the way in which he exercised this function in relation to the Universal House of Justice as well as to National and Local Spiritual Assemblies.
The fact that the Guardian has the authority to define the sphere of the legislative action of the Universal House of Justice does not carry with it the corollary that without such guidance the Universal House of Justice might stray beyond the limits of its proper authority; such a deduction would conflict with all the other texts referring to its infallibility, and specifically with the Guardian’s own clear assertion that the Universal House of Justice never can or will infringe on the sacred and prescribed domain of the Guardianship. It should be remembered, however, that although National and Local Spiritual Assemblies can receive divine guidance if they consult in the manner and spirit described by ‘Abdu’l-Bahá, they do not share in the explicit guarantees of infallibility conferred upon the Universal House of Justice. Any careful student of the Cause can see with what care the Guardian, after the passing of ‘Abdu’l-Bahá, guided these elected representatives of the believers in the painstaking erection of the Administrative Order and in the formulation of Local and National Bahá’í Constitutions.
We hope that these elucidations will assist the friends in understanding these relationships more clearly, but we must all remember that we stand too close to the beginnings of the System ordained by Bahá’u’lláh to be able fully to understand its potentialities or the interrelationships of its component parts. As Shoghi Effendi’s secretary wrote on his behalf to an individual believer on March 25, 1930, “The contents of the Will of the Master are far too much for the present generation to comprehend. It needs at least a century of actual working before the treasures of wisdom hidden in it can be revealed ...”
—THE UNIVERSAL HOUSE OF JUSTICE
BAHÁ’Í WORLD CENTER
HAIFA, ISRAEL
DECEMBER 7, 1969
Dominican Republic pioneer, Dale Woods, with friends.
Europe’s Board of Counsellors Meet[edit]
Hands of the Cause of God Dr. Ugo Giachery and Dr. Adelbert Mühlschlegel at the Conference of the Continental Board of Counsellors of Europe. Auxiliary Board members and representatives of the European National Spiritual Assemblies were present. They
met in the Bahá’í Center of The Netherlands in May 1969.
India Proclaims Faith Vigorously[edit]
Hand of the Cause of God Mr. ‘Alí-Akbar Furútan with the
President of India, Mr. V. V. Giri, during his recent visit to
India. At Mr. Furútan’s left are Board of Counsellors member
Mrs. Shirin Boman and Dr. K. K Bhargava, chairman of the
National Spiritual Assembly of India.
Hand of the Cause Mr. ‘Alí-Akbar Furútan being introduced to
the Vice-President of India (left) by Dr. K. K. Bhargava,
chairman of the National Spiritual Assembly of India.
INDIA[edit]
Mr. Ajoy Mukerjee, Chief Minister of
West Bengal, receives Bahá’í literature
from representatives of the Bahá’í Community of Calcutta.
The Bahá’í Community of Hyderabad receives Hand of the Cause of God Dr. Adelbert Mühlschlegel and Mrs. Ursula Mühlschlegel.
Hand of the Cause of God Dr. Adelbert
Mühlschlegel and Mr. Hushmand Fatheázam, member of the Universal House of
Justice, at a teaching conference in the
Bahá’í Institute, Gwalior, October 1969.
In the center, Auxiliary Board member
Dr. (Mrs.) Perin Oliyai, and on the right,
Mr. Sohrab Oliyai.
Hand of the Cause Dr. Adelbert Mühlschlegel being interviewed over All-India
Radio, Hyderabad. The interview was
later rebroadcast in English and the provincial language, Telugu.
Representatives of the Hyderabad-Secunderabad youth committee present literature to the Vice-Chancellor of the Osmania
University, Dr. Satyanarayana Revada.
A Bahá’í gathering in a village of Andhra Pradesh. In this
State, within six months, more than 2,000 new believers, 70
new localities, two all-Bahá’í villages.
All Heads of delegations to the recent Interparliamentary Conference in New Delhi received copies of the Proclamation of
Bahá’u’lláh. Shown here: Hand of the Cause of God Dr.
Raḥmatu’lláh Muhájir, on right; from left to right, Mr. R. N.
Shah, secretary of the National Spiritual Assembly of India,
Board of Counsellors member Mrs. Shirin Boman, Mr. Saisana,
Head, and three members of the Laotian delegation.
Nicaragua[edit]
First National Conference in Nicaragua, October 26, 1969.
Cameroon[edit]
The National Spiritual Assembly of the Bahá’ís of Cameroon
Republic, elected Riḍván 1969. Left to right: Ed Karch, Karl
Jones Enowachuo, Simeon Arreneke, Peter Arrey, Moses
Akombi, chairman, Zora Banks, treasurer, Laquetta Karch,
secretary, Sampson Forchak, Dickson Akoh, vice-chairman.
First Regional School for East Cameroon, May 18-23, 1969,
Yaounde. Center of back row (Greatest Name), Hossein Avaregan, traveling teacher; Mrs. Janet Mughrabi (British pioneer),
second from left in center row; American pioneer Louie Stewart is fourth from left. Auxiliary Board member Jawad
Mughrabi is at right end of back row.
Cameroon National Bahá’í Convention, Kumba, West Cameroon Riḍván 1969.
First National Teaching Conference in Nicaragua — A Great Success[edit]
The first National Bahá’í Teaching Conference of Nicaragua was held Sunday, October 26, 1969, in the national Ḥaẓíratu’l-Quds.
Teachers for the conference included: Mrs. Carmen de Burafato, Continental Board of Counsellors member, presenting thoughts on “Respect and loyalty to the administrative institutions;” Jorge V. Harper, who discussed the Nine Year Plan; Mrs. Rose T. Mangapis, speaking on the administration of assemblies and communities, and the importance of attending Nineteen Day Feasts; Edgar Gomez, who had “putting the teachings into practice in order to be more moral and spiritual” for his subject; and Jose I. Arita, discussing the relationship of Fund contributions to our spiritual life and goals.
Twenty-seven believers came to the conference from the communities of Jinotepe, Estelí, Managua, and Bluefields. Two Bahá’ís offered to transfer to Muy Muy in the Department of Matagalpa.
The evening meeting drew a capacity audience for the Ḥaẓíratu’l-Quds, with Mrs. de Burafato as speaker. The next evening, Monday, a free, thirty-five minute television interview, with Mrs. de Burafato and Mrs. Mangapis participating, was held on Channel 2.
Australia Holds Seminars on Teaching Aborigines[edit]
Mrs. Alice Doran (with Lai Kon Leong)
of Darwin, Northern Territory, Australia.
Alice, a member of the Brinken tribe, was
the first full-blooded aborigine in the
Territory. She joined the Faith in 1964;
later served on the local Spiritual Assembly of Darwin. She died in 1967.
Well-attended conferences were held October 26, 1969,
in several Australian states for deepening of the friends
on teaching the aborigines. The first part of the program was to give information to the friends on the
aboriginal way of life, their past and their present
conditions. Guest speakers, knowledgeable in these
aspects, presented much information in this area. The
second part was devoted to ways in which Bahá’ís
could teach aborigines the Faith of Bahá’u’lláh.
Extracts from State Reports[edit]
VICTORIA (Location of this conference was in the Aboriginal Recreation Center, Northcote).
“The seminar increased the understanding of the Aboriginal people among the Bahá’ís. It set in motion a new and increased effort in the teaching in this field. Each speaker approached the subject from different points of view. Dr. Barrie Pittock presented the economics of assistance while we all sat there itching to tell him about the Bahá’í solution that seemed to escape him. Nevertheless, his comments provoked many questions.
“The second speaker, Mrs. White, was concerned with the ethical, cultural, and moral aspects of problems facing the Aboriginal people and ways of assisting them. Fortunately, this good lady was able to remain with us for lunch and learn of the Bahá’í Faith.
“Our fellow Bahá’í, Harry Penrith, was the real key to the success of the day. As an Aboriginal with the gift
An “at home” arranged by the Murray Bridge, Australia, Community to meet Auxiliary Board member Marc Towers. Left to
right: Geoff Carter, from Barmera, Marc Towers, Mr. Rignez,
from Glossop, and “Uncle” Harry Carter.
of lucid expression, he was able to influence and reduce
our unconscious, pre-formed attitudes with practical
advice. We were told by Harry that the term ‘Aboriginal’ is not popular with his people. They use the word
‘Koorie’ to describe themselves, and he encouraged us
to do the same.”
WEST AUSTRALIA
“During the public session, two part-Aboriginal speakers addressed the audience. George Harwood, a social worker with the Western Australia Department of Native Welfare, spoke on the history of Aboriginal-European relationships. He emphasized the governmental policy of ‘assimilation’ that has been in evidence since 1945. Certain aspects of this policy correlate readily with Bahá’í teachings — the fact that aboriginal customs and traditions must not be destroyed, and the importance of employment and education for all aborigines. He showed that because of past deprivations, aborigines today have a desperate need for contact with Europeans on a basis of equality, a need for consolidation of their self-respect and dignity.
“Miss May Miller, a local primary school teacher, described features of present-day aboriginal sociology; for example, mission reserves, the need for preschool experiences. Her comment that aborigines have had to change from a communal to a competitive way of life was felt to be highly significant.
“In the question time that followed, we learned that most West Australian aborigines are ‘detribalized’ and ‘westernized,’ hence, themselves know little of their tribal myths and spiritual truths.
“The conference closed with a reminder from Auxiliary Board member Bill Washington, that there should be no such distinction as ‘aboriginal’ teaching — our task is simply to teach the world, regardless of physical differences between its peoples.”
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SOUTH AUSTRALIA
“Two films were shown from the Anthropology Department of the South Australian Museum on Aboriginal history and culture: The first, on the Nullabor Plains; the second, on cave drawing and the present life of the tribal Aborigines in Arnhem Land.
“Mrs. R. Wilson, of the South Australian Council for Aboriginal Women, gave a heart-warming talk on the early history of Point McLeay Mission. She pictured the deterioration of recent years and stated the need for some form of spiritual revival.
“David Anderson stated that, although city life is full of problems for the Aborigines, being dispossessed of their tribal lands, they are forced to flock into the cities in great numbers. He pointed out that many people view Aborigines in terms of racial relationship, not as one human being should view another. Discrimination exists, although it is sometimes in favor of the Aborigine.
“Mrs. Elphick stated that the happiness of Aborigines does not depend on their living conditions ... and added that Aborigines believe in integration, but not in assimilation. She expressed hope that God will guide Aborigines and white people to better themselves.
“At the afternoon session a compilation from the Writings, prepared by the National Spiritual Assembly, titled ‘Aboriginal Teaching Guide,’ was presented to the friends.
“Among the Bahá’í speakers was Hand of the Cause of God Collis Featherstone, who spoke of his travels, of people, of integration.”
NEW SOUTH WALES
“Country districts were well represented as were all local assemblies. The conference chairman, James Heggie, opened with an address on the early history of the Aboriginal people. Aaron Blomeley continued the discussion on this topical subject.
“Mrs. E. Grant spoke on accomplishments in Sydney areas by the Randwick community. The topic, ‘On How to Approach Aboriginals,’ was presented by Miss Elaine Harwood, daughter of a member of the Board of Counsellors, Howard Harwood, and Mrs. Myrtle Harwood, one of the families who have done so much towards teaching aborigines the Faith. They established friendly relations with aborigines in the River Murray area of South Australia by constantly visiting an aboriginal settlement and inviting the people to barbecues at the Harwood home. This way, ‘Uncle’ Fred Murray heard of the Faith. He was the first full-blooded aborigine to become a Bahá’í.... all he knew of the Faith was what was told him, and what attracted him to the Faith was the love Bahá’ís showed to mankind ...
“Elaine stressed that to teach aborigines we must be sure our motives are selfless, that we are sincere and prepared to accept them as brothers, and above all not to pity them.
“Members of the conference were urged to impress upon the communities the need to study the material on Aboriginal teaching they had received at the conference. Also, that Aboriginal teaching is now an intrinsic part of the teaching effort and must be included in the teaching plan of every center.”
Friends attending the Conference on Aboriginal Teaching, Sydney, Australia, October 26, 1969.
News from Paraguay[edit]
Hand of the Cause of God Dr. Raḥmatu’lláh Muhájir visited Asunción, September 9-11, 1969. He met with and inspired thirty-five of the friends in two meetings held in the National Center. The National Spiritual Assembly of the Bahá’ís of Paraguay has accepted the additional goal of opening the eight Departments still virgin to the Faith. Many of the friends have undertaken vigorous teaching projects.
The “Asamblea Espiritual Nacional de los Bahá’ís del Paraguay” is now listed officially as an associated non-governmental organization working with the United Nations information center in Paraguay.
The second annual Winter School for Paraguay was held in Asuncion August 23-25, 1969. Representing the Continental Board of Counsellors for South America, Auxiliary Board member David Baral attended with Susan Baral.
The National Spiritual Assembly’s plan for raising the number of local assemblies from eight to thirteen, and the number of groups from eighteen to twenty-one, met with enthusiasm.
With much joy, after years of strenuous sacrifice, the first all-Indian institute in the Chaco, Paraguay, was held October 25-26, 1969. Among the delegates were Guarani, Guasurango, and Chulupi Indians. This historic institute was the first where all classes were taught in Guarani, the native language of Paraguay. Auxiliary Board member Eve Nicklin and three Paraguayan traveling teachers — Natalia de Caballero, Tito and Aida de Armoa — assisted in teaching the classes.
Deepening in Paraguay[edit]
Paraguay Winter School, Asunción, August 23-25, 1969.
First Chaco Institute, October 1969, Paraguay.
Guasurango Bahá’ís and teachers, Paraguay, October 1969.
Believers of Colonia 11 and Villa Boquerón, Chaco, Paraguay, October 1969.
Colombia[edit]
The National Spiritual Assembly of the Bahá’ís of Colombia,
S.A. Front row: Ines de Montenegro, recording secretary; Luis
Montenegro, corresponding secretary; Galo Vanegas; Domingo
Rojas, vice-chairman. Back row: Hector Varela, treasurer; Luis
Sanchez, chairman: Olavo Novaes; Betty Toomes; Marcos
Ramirez (first Guajiro member of the National Spiritual Assembly).
Netherlands[edit]
This Proclamation of Bahá’u’lláh display in the underpass to the Central Station in Rotterdam has brought many inquiries.
Japan[edit]
Bahá’ís attend a two-day, Autumn School in Akashi, Japan, October 1969. Hand of the Cause of God Mr. Furútan in front center; to his right is Continental Board of Counsellors member R. Mumtazi.
New Zealand Hosts Counsellors’ Conference[edit]
A spirit of love and enthusiasm was engendered at the November Conference of the Continental Board of Counsellors in Auckland, New Zealand, November 14-16, 1969, for believers in this area. Hand of the Cause of God A. Q. Faizí, with great patience and love, gave careful and deeply spiritual explanations that put many subjects into their right spiritual perspective, making the Bahá’í life a challenge to the materialism of this age.
The cabled assurance of the Universal House of Justice that they were praying at the Shrines was a constant source of support. The conference was thrilled when five of the 120 believers present arose to assist with pioneer goals. Four of the five were young people.
New Zealand’s society is largely homogeneous in background, being well over ninety percent British in stock; and the presence of Maori, Fiji Island, and Cook Island believers added striking proof of the greater beauty of the many-hued garden of God. The conference also reflected the deepening spirit of unity within the community, and it was wonderful to see old friends greeting each other. The youth made a notable contribution. During an unprecedented teaching effort, about a dozen young people had enrolled in the few short months before the conference. Their enrollment was like the heady wine of mass conversion.
In the session devoted to youth, there were folk songs on Bahá’í themes, prayers, and excerpts from The Hidden Words.
The conference was conducted by members of the Continental Board. In addition, Mr. Faizí spoke for a public meeting and, again, for a fireside on Sunday evening. His closing remarks for the conference told us of the greatness of our task, of the need for real dedication.
Devoted Servant Passes[edit]
GRIEVED PASSING DEVOTED SERVANT CAUSE CLARENCE ULLRICH HIS LONGTIME RECORD ACTIVITIES ASSOCIATED MOTHER TEMPLE WEST CROWNED BY PIONEER SERVICE CUBA JAMAICA WORLD CRUSADE STOP CONVEY DEAR WIFE FAMILY OUR SINCERE PRAYERS FOR PROGRESS HIS SOUL ABHÁ KINGDOM
The above cablegram from the Universal House of Justice to the National Spiritual Assembly of the Bahá’ís of the United States tells of Mr. Ullrich’s passing in Bradenton, Florida, (on December 17) after a sudden and brief last illness.
Prayers Held at Panama Temple Site[edit]
On a beautiful sunny Sunday morning, November 30, sixty Bahá’ís from all parts of the Isthmus gathered atop a lofty hill outside Panama City for the last prayer service before the beginning of construction of the second Bahá’í House of Worship in the Western Hemisphere.
Layer upon layer of hills were visible to the northeast, purple at that time of morning, while to the southeast the Pacific Ocean glinted deep blue and silver. All was peace and serenity at this lovely spot where just twenty-four months earlier Hand of the Cause of God ‘Amatu’l-Bahá Rúḥíyyih Khánum had symbolically laid the cornerstone during the Intercontinental Conference. The next morning that calm would be turned to tumult as work began in earnest on Panama’s Bahá’í House of Worship.
Prayers were read or recited in both English and Spanish; everyone admired the unobstructed view; then all trooped down the hill and returned to the Ḥaẓíratu’l-Quds in Panama City to share good-fellowship over doughnuts and coffee.
Prayers at Panama Temple site, November 30, 1969.
Netherlands[edit]
Mr. David Hofman, Member of the Universal House of Justice,
and Hand of the Cause of God Jalál Khazeh (both seated in
middle of picture) with Bahá’í at International Bahá’í Youth
Summer School, Ellecom, The Netherlands, August 1-10, 1969.
Eighteen countries were represented.
Haiti[edit]
Regional Bahá’í Conference, Port au Prince, Haiti, July 1969.
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