Institute Reference File for Consolidation Teaching and Expansion/Text
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. — INSTITUTE
REFERENCE FILE FOR ,
CONSOLIDATION TEACHING AND EXPANSION
AAAAAAAAAA THE AMERICAN NATIONAL TEAC IIIIIIIIIIIIII
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INSTITUTE
REFERENCE FILE FOR
CONSOLIDATION, TEACHING AND EXPANSION
Arranged by The American National Teaching Committee
June 1962
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CONTENTS
PART ONE — THE COVENANT
THE GREAT OR ”ANCIENT" COVENANT.
THE COVENANT OF GOD WITH HIS MANIFESTATION
THE MANIFESTATION'S COVENANT WITH MAN
PART TWO — TEACHING
TEACHING THE CAUSE -— A DIVINE COMMAND
A SUCCESSFUL TEACHING FORMULA
PRAYER .
DEEPENING IN THE FAITH v .
FIRESIDE TEACHING . .
ONE PRACTICAL SUGGESTION FOR FINDING CONTACTS .
PART THREE ~ THE WORLD ORDER OF BAHA'U‘LLAH
HEROIC AGE .
FORMATIVE AGE .
GOL DEN AGE
PART FOUR - BAHA'I ADMINISTRATIVE INSTITUTIONS
BAHA'I ADMINISTRATIVE INSTITUTIONS .
INSTITUTION OF THE GUARDIANSHIP .
HANDS OF THE CAUSE OF GOD
AUXILIARYBOARDS......................
UNIVERSAL HOUSE OF JUSTICE. . . . . . . . . . . . . .
NOTE ON INTERNATIONAL BAHA'I COUNCIL;
NATIONAL SPIRITUAL ASSEMBLY.
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21 . 22
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31
32
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C O N T E N T S
(Continued)
PART FOUR — Continued
LOCAL SPIRITUAL ASSEMBL Y .
Workshop #1 — Bahá’í Consultation
Workshop #II — Functions of the Local Spiritual Assembly . Workshop #III— Functions of the Local Spiritual Assembly .
THE NINETEEN DAY FEAST . .
THE BAHA'I FUND
PART FIVE - THE INDIVIDUAL BELIEVER
THE MOST ESSENTIAL OBLIGATION
LAWS OF THE KITAB—I-AQDAS -- Currently binding on Bahá’ís in the United States . . .
MEMBERSHIP IN NON—BAHA'I ORGANIZATIONS . OTHER TEACHINGS AND EXHORTATIONS . GUIDANCE —- TO THE INDIVIDUAL BELIEVER . . BUILDING THE BAHA'I COMMUNITY
NATIONAL ASSEMBLY'S LETTER DATED OCTOBER 1956 TO THE BAHA'IS OF THE U° S.
EXCERPT - ”INESTIMABLE PRIZES WITHIN OUR REACH"
MESSAGE FROM SHOGHI EFFENDI TO BAHA'IS THROUGHOUT THE WEST
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W&T
ASM
BWF
ADJ
BA
GPB
MA
MBW
WOB
BC
BN
BNE
C&A
DAL
TM
REFERENCE SOURCES
Gleanings from the Writings of Bahá’u’lláh Will and Testament of ‘Abdu’l-Bahá Ame rica's Spiritual Mission
Bahá’í World Faith
The Advent of Divine Justice
Bahá’í Administration
God Passes By
Messages to America
Messages to the Bahá’í World
The World Order of Baha'u'llah The Bahá’í Community
Bahá’í News
Baha'u'llah and the New Era Covenant and Administration
The Divine Art of Living
Trustees of the Merciful
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PART ONE 1
THE C O VENANT
The Word1'Covenant" Defined
”i. God's promise of a blessing to be fulfilled on the performance of a condition. ii., A divine ordinance designed to govern the relations between God and man. ”
Funk and Wagnall's New Dictionary
"The promises of God as revealed in the Scriptures, conditioned on certain terms on the part of man, as obedience, repentance, faith, etc. ”
Webster' 5 New International Dictionary
There are three kinds of Covenant, all of which are adjuncts to the general Covenant of God:
1. The Covenant of God with Man, variously called "The Great Covenant, ” ”The Greater Covenant, ” or ”The Ancient Covenant;“
2. The Covenant of God with His Manifestations -- It is through this Covenant that God perpetuates His Covenant with man;
3. The Covenant of the Manife station of God with His followers. This Covenant is called the "Lesser Covenant” and has two forms that have only become distinct through Baha'u'llah's Revelation° It is through this Covenant that the Manife station fulfills God's Covenant with Him.
I. THE GREAT OR ”ANCIENT" COVENANT OF GOD
a. General Statement:
"Since time immemorial God has covenanted with His people that He would not leave them to themselves alone but would send them Teachers or Prophets with unerring guidance to assist and help them, to lead them to true knowledge and to show them the path of nearness to Him. This is the Great Covenant, the Ancient Covenant of God through which God has unfailingly released His regenerating Power, which has recreated all things and which has educated man enabling him to build an ever-advancing civilization. Each of His Manifestations in turn has always foretold the Prophet or Teacher to come after Him.
”The golden thread of the Covenant runs through and connects the
religious Dispensations of the past. The Old Testament means
the Old Covenant; the New Testament means the New Covenant. “ Study Outline on the Covenant (1948), p. 12
PART ONE e THE COVENANT
b. The Ancient Covenant Fulfilled by Baha'u'llah
"1n H15 Name who shines forth from the Horizon of Might! Verily the Tongue of the Ancient gives glad tidings to those who are in the world concerning the appearance of the Greatest Name, and who takes His Covenant among the nations“ Verily, He is Myself; the Shiningk-Place of My Identity; the East of My Cause; the Heaven of My Bounty; the Sea of My Will; the Lamp of My Guidance; the Path of My Justice; the Standard of My Love“ The one who hath turned to Him hath turned to My Face and is illumined through the lights of My Beauty; hath acknowledged My Oneness and confessed My Singleness. The one who hath denied Him hath been deprived of the Salsibil of My Lovefl of the Kawther of My Grace, the cup of My Mercy and of the Wine by which the sincere ones have been attracted and the monotheists have taken flight in the air of My Compassion; which no one hath known except him whom I have taught the matter revealed in My Hidden Tablet: ” Bahal'uallah, Bahá’í Scriptures, pg 255, seen 5273 cited in C&A, pg 10
The following is the Guardian“ 8 explanation of this excerpt (above):
"[t should be made clear to every one reading those extracts that by the phrase ‘the Tongue Of the Ancient" no one else is meant but God, and that the term 'the Greatest Name9 is an obvious reference to Baha'u'llah, and that: E’ the Covenant‘ referred to is not the specie fic Covenant. of which Baha'ujllah is the imme diate Author and ‘Abdu’l-Bahá the Center but that general Covenant which, as in: culcated by the Bahá’í teaching, God Himself invariably establishes with mankind when He inauguratesanew Dispensationo 'The Tongue' that ‘gives as stated in those extracts, the 7glad-Jticlings‘n is none other than the Voice of God referring to Bahá’u’lláh, and not Baha“u"llah referring to ‘Abdu’lr—Bahaw” WOB, p, 137
"The Faith of Baha'u".llah should indeed be regarded, if we Wish to be faithful to the tremendous implications of its message, as the culmination of a cycle: the final stage in a series of successive, of preliminary and progressive revelationso These, beginning with Adam and ending with the Báb, have paved the way and anticipated with an ever‘ increasing emphasis the advent of that Day of Days in which He Who is the Promise of All Ages should be made manifest. " WOB, p., 103
”A Revelation, hailed as the promise and crowning glory of past ages and centuries as the consummation of all the Dispensations within the Adamic Cycle“ inaugurating an era of at least a thousand years duration, and a cycle destined to last no less than five thousand centuries signalizing the end of the Prophetic Era and the beginning of the Era of Fulfillment” t a " GPB, pg 100
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PART ONE - THE COVENANT 3
II. THE COVENANT OF GOD WITH HIS MANIFESTATION
a. Gene ral Statement:
”Every Prophet Whom the Almighty and Peerless Creator hath purposed to send to the peoples of the earth hath been entrusted with a Message, and charged to act in a manner that would be st meet the requirements of the age in which He appeared. "
G1,, pc 79 b. Historical Examples ADAM - Reference: Genesis 11: 15-17 NOAH — ” Genesis VI: 18; IX: 8~17 ABRAHAM =1 " Genesis XV: 18 MOSES =- " Exodus XIX: let); XXIV: 1-18 JESUS =— " Hebrews XII: 24; VIII: 5—13 MUHAMMAD - ” Qur‘an IV: 57w83, pp. 417-420(Rodwell) THE BAB - ” World Order of Baha'u'llah, p. 126 BAHA'U'LLAH - " Crla , pp” 127—128, 331—332, WOB, p.137
C. Covenant of God with Bahá’u’lláh that He reveal God’s Word for this day.
”Glorified art Thou, O my God! Thou knowe st that my sole aim in revealing Thy Cause hath been to reveal Thee and not myself, and to manifest Thy glory rather than my glory. In Thy path, and to attain Thy pleasure, I have scorned rest, joy, delight, At all times and under all conditions my gaze hath been fixed on Thy precepts, and mine eyes bent upon the things Thou hast bidden me observe in Thy Tablets, 1 have wakened every morning to the light of Thy praise and Thy remembrance, and reached every evening inhaling the fragrances of Thy mercy. "
BWF, pp“ 74-75, ”The Covenant
Thou Hast Established", par. 1
III. THE MANIFESTATION’S COVENANT WITH MAN — The Lesser Covenant
This Covenant has two forms which become distinct with the Revelation of Baha'u'llah:
”First is the Covenant that every Prophet makes with humanity, or, more definitely, with His people that they will accept and follow the coming Manife station who will be the reappearance of His reality.
”Second form of Covenant is such as the one Bahá’u’lláh made with His people that they should accept the Master (‘Abdu’l-Bahá)° . . . Under the same category falls the Covenant the Master made With the Bahá’ís that they should accept His administration after Him. . . " Shoghi Effendi, through his Secretary,
' Bahá’í Nag, Volt 80, p. 5, col. 1
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PART ONE - THE COVENANT
Baha'u'llah's statement concerning the next Manifestation“
”Whose layeth claim to a Revelation direct from God ere the ex= piration of a full thousand years, such a man is assuredly a lying impostor. We pray God that He may graciously assist him to retract and repudiate such claim. Should he repent, God will no doubt forgive him. If, however, he persists in his error, God will assuredly send down one who will deal mercilessly with him. Terrible indeed is God in punishing! Whosoever interpreteth this verse otherwise than its obvious meaning is deprived of the Spirit of God and of His mercy which encompasseth all created things. . . Should a man appear ere the lapse of a full thousand years =— each year consisting of twelve months according to the Qur’án, and of nineteen months of nineteen days each, according to the Bayan = and if such a man reveal to your eyes all the signs of God, unhesi tatingly reject him ! ”
Baha'u'llah, in Kitab=i=Aqdas, cited in WOB, p. 132
Baha'u'llah's covenant with the Bahá’ís that they accept ‘Abdu’laBaha as Center of His Covenant,
"It is incumbent upon the A_ghsam, the Afnan, and My kindred to turn, one and all, their faces towards the Most Mighty Branch. Consider that which We have revealed in Our Most Holy Book: 'When the ocean of My presence hath ebbed and the Book of My Revelation is ended, turn your faces toward Him Whom God hath
purposed, Who hath branched from this Ancient Root. ’ The object
of this sacred verse is none other except the Most Mighty Branch
('Abdu'l=-Baha). Thus have we graciously revealed unto you our
potent Will, and I am ve rily the Gracious, the All-Powerfula " Baha'u'llah, Kitab=i='Ahd, cited in WOB, p. 134
Supplemental Reference: Religion for 'Mankind, pp. 243-246 (Talk given by Horace Holley, Hand of the Cause, October 23, 1948, at the Los Angeles Bahá’í Center)
(1) Purpose of This Covenant
"Inasmuch as great differences and divergences of denominational belief had arisen throughout the past, every man with a new idea attributing it to God, His Holiness Baha'u'llah desired that there should not be any ground or reason for disagreement among the Bahá’ís. Therefore with His own Pen He wrote the Book of His Covenant, addressing His relations and all people of the world, saying: 'Verily, I have appointed One who is the Center of My Covenant. All must obey Him; all must turn to Him;. . ."
'Abdu'l=Baha, Promulgation of Universal Peace, p. 317
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PART ONE - THE COVENANT
(1) Purpose of This Covenant ~ Continued
". . . To insure unity and agreement He has entered into aCovenant with all the people of the world including the Interpreter and Ex= plainer of His teachings so that no one may interpret or explain
the religion of God according to his own view or opinion and thus create a sect founded upon his individual understanding of the divine words. The Book of the Covenant or Testament of Baha'u'llah is the means of preventing such a possibility. . . Be ye informed and cognizant of this. . ." 'Abdu'lmBaha, BWF, p., 248, par. 1
(2) Uniqueness of this Covenant
”Tn former cycles no distinct Covenant was made in writing by the Supreme Pen, no distinct personage was appointedto be the Standard differentiating falsehood from truth, so that whatsoever he said was to stand as truth and that which he repudiated was to be known as falsehood” At most, His Holiness Jesus Christ gave only an intimation, a symbol, and that was but an indication of the solidity of Peter‘s faith. When he mentioned his faith, His Holiness said, 'Thou Art Peter: which means rock »- ‘and upon this rock Will I build My churcho' This was a sanction of Peter‘s faith; it was not indicative of his (Peter) being the expounder of the Book, but was a confirmation of Peter‘s faith.
”But in this Dispensation of the Blessed Beauty (Baha'u'llah) among its distinctions is that He did not leave people in perplexity. He entered into a Covenant and Testament with the people. He appointed a Center of the Covenant, He wrote with His own pen and revealed it in the Kitab-iw-Aqdas, the Book of Laws, and Kitab~~i--'Ahd, the Book of the Covenant, appointing Him ('Abdu'l—Baha) the Expounder of the Book. . ." ‘Abdu’l-Bahá, Star of West, Vol. III, No. 14, pp 9
"As to the most great characteristic of the revelation of Bahá’u’lláh = a specific teaching not given by any of the Prophets of the past _, it
is the ordination and appointment of the Center of the Covenant. . , ” 'Abdu'l~-Baha, Promulgation of Universal Peace, p. 451
"Written entirely in His own hand” . . this unique and epoch-making Document (Kitabv iw'Ahd), designated by Bahá’u’lláh as His 'Most Great Tablet', and alluded to by Him as the 'Crimson Book' in His
'Epistle to the Son of the Wolf', can find no parallel in the Scriptures of any previous Dispensation, not excluding that of the Báb Himself. For nowhere in the books pertaining to any of the world‘s religious systems. not even among the writings of the Author of the Babi Revelation? do we find any single document establishing a Covenant endowed with an authority comparable to the Covenant which Baha'u'llah had Himself instituted.” Shoghi Effendi, GPB, p. 238
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(3)
(4)
PART ONE - THE COVENANT
Uniqueness of thts Covenant - Continued
“So firm and mighty 15 this Covenant that from the beginning of time until the present day no rehgtous Dispensation hath produced its liken" ‘Abdu’l-Bahá., cued in WOBR pg 146
'Abd1ú=Baha‘s Covenant with the Baha'ts that they accept Shoghi Effendt as "The Guardian of the Cause of God“ and the Administration after hima
“O my loving frtends! After the. passmg away of this wronged one“ it is incumbent upon the Aghsan (Branches), the Afnan (Tw1gs) of the Sacred Lote-=Trees the—fiands (pillars) of the Cause of God and the loved ones of the Abba Beauty to turn unto Shoghi Effendi -- the youthful branch branched from the two hallowed and sacred LoteTrees and the frutt grown from the: unton of the two offshoots of the Tree of Holiness, -- as he is the Stgn of God, the chosen branch. the guardian of the Cause of God? he unto whom all the Aghsan, the Afnan9 the Hands of the Cause of God and His loved onesfiust. turno He is the expounder of the words of God and after him will succeed the firstt-born of hts lineal descendant'so “
'Abdu'leahag Will and Testament? pg 11; BA9 pa 6
The Bahá’ís -- Parties of the Covenant
"0 party of the Covetnant! VertlyS the Beauty of El—Abhá hath promm ised the most great assistance to the beloved who are firm 1n the Covenant and to confiri’n them through the mightiest power, a DAdhere to the hem of the robe of the Lofty One. and do your best to spread the Covenant of God, a a " Tablets of 'Abdu'leahm Vol‘ 1, pa 1
”The first. duty prescribed by God for Hts servants is the recognition of Him Who is the Day Spring of His Revelation and the Fountain of His lawsg Who representeth the Godhead in both the Kingdom of His Cause and the world of creation. Whoso achieveth this duty hath attained unto all good; and WhOSO is deprived thereof, hath gone astrays though he be the author of every righteous deedo It behooveth every one who reacheth this most sublime statiom this summit of transcendent glory, to observe every ordinance of Him Who is the Desire of the world, These twin duties are inseparableu Neither is acceptable without the othen Thus hath it been decreed by Him Who is the Source of Divine inspiration" " Bahá’u’lláh5 Crlo , pp. 330-331
”Be ye assured With the greatest assurance thats verilys God will help those Who are firm in His Covenant in every matterg through His confirmation and favor, the lights of which Will shine forth unto the east of the earth, as well as the west. thereofo He will make them the signs of guidance among the creation and as shining and glittering stars from all horizonso “
Tablets of 'Abdu'l—Baha, VOL, 13 pg 83
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PART ONE = THE COVENANT
ta) High Station Destined for True Believer
" The station which he Who hath truly recognized this Revelation will attain is the same as the one ordained for such prophets of the house of Israel as are not regarded as Manife stations vendowed
with constancy a "
Baha'u'llahg cited in WOBg p, 111; see also ADJ; pp, 63434
(b) Attainment of High Station Dependent upon Fulfillment of Three Conditions
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Firmness in the Covenant
”Firmness in the Covenant means obedience so that no one may say; 'this is my opinion' nay rather he must obey that which proceeds from the Pen and Tongue of the COVenantc "
'Abdu'lzBahag Tablet? Star of the West, Vole IVS p, 174
Fellowship and love
"The second condition Fellowship and love amongst the believers, The divine friends must be attracted to and enamored of each other and ever be ready and willing to sacrifice their own lives for each other, v a This is the wisdom for the appearance of the Holy Manifestations! When the most great bestowal reveals itself in the hearts of the believer‘sg the world of nature will. be transformed9 the darkness of the contingent being will vanish, andheavenly illumination will be obtained, Then the whole world Will become the Paradise of Abhág every one of the believers of God will become a blessed tree, producing wonderful fruitsa ” ‘Abdu’luBaha9 Tablet.9 ASM, pg 24; BWF, pg 426
Promotion of the Faith
“Teach ye the Cause of God9 O people of Bahás for Godhath prescribed unto every one the duty of proclaiming His Message, and regardeth it as the most meritorious of all deedsa Such a deed is acceptable only When he that teacheth the Cause is already a firm believer in God, the Supreme Protector9 the Gracious, the Almighty“ "
Baha'u'llah, G109 pg 278
Note: All foregoing excerpts on ”The Covenant” taken from The COVenant and Administratiom ppo 7~359 and BWF, pp“ 74—75
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PART TWO
TEACHING
THEIGREATEST GIFT OF GOD
TEACHING THE CAUSE -- A DIVINE COMMAND
"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?“ ‘Abdu’l-Bahá, Will and Testament, p. 25
"Verily, We behold you from Our realm of glory, and shall aid whosoever will arise for the triumph of Our Cause with the Hosts of the Con course on High and a company of Our favored angels° “ Bahá’u’lláh, G1. , p. 139
"Rest ye assured that if a soul arises in the utmost perseverance and raises the Call of the Kingdom and resolutely promulgates the Covenant -- be he an insignificant ant -— he shall be enabled to drive away the formidable elephant from the arena, and if he be a feeble moth he shall cut to pieces the plumage of the rapacious vulture. ”
‘Abdu'l—Baha, Tablet, Star of West, Vol. X, p. 265
”Say: Teach ye the Cause of God, O people of Bahá, for God hath prescribed unto every one the duty of proclaiming His Message, and regardeth it as the most meritorious of all deeds. ” Baha'u'llah, ADJ, p. 38
”Unloose your tongues, and proclaim unceasingly His Cause. This shall be better for you than all the treasures of the past and of the future, if ye be of them that comprehend this truth. " Baha'u'llah, G1. , p. 330
”Whosoever quickens one soul in this Cause is like unto one quickening all the servants and the Lord shall bring him forth in the day of resurrection into the Riḍván of oneness, adorned with the Mantle of Himself, the Protector, the Mighty, the Generous! Thus will ye assist your Lord, and naught else save this shall ever be mentioned in this day before God, your
Lord and the Lord of your forefathers. ” Baha'u'llah, Tablet of the Branch, BWF, p. 206
"I swear by God! That which hath been destined for him who aideth my Cause excelleth the treasures of the earth. " "Whoso Openeth his lips in this day and maketh mention of the name of his Lord, the hosts of Divine inspiration shall descend upon him from the heaven of My name, the All-Knowing, the All—Wise. On him shall also descend the Concourse on high, each bearing aloft a chalice of pure light. Thus hath it been ordained in the realm of God' 5 Revelation, by the behest of Him Who is the All-Glorious, the Most Powerful. " Baha'u'llah, ADJ, p. 71
PART TWO — TEACHING
”It is known and clear that today the unseen divine assistance encompasseth those who deliver the Message, And if the work of delivering the Message be neglected, the assistance shall be entirely out off, for it is impossible that the friends of God could receive as sistance unless
they be engaged in delivering the Message. . . ” ‘Abdu’l-Bahá, BWF, p. 385
”Whoso ariseth to teach Our Cause must needs detach himself from all earthly things, and regard, at all times, the triumph of our Faith as his supreme objective. This hath, verily, been decreed in the Guarded
Tablet. . . ” Baha’u'ilah, G10 , p, 334
”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 Concour se, When it Will have hastened to the Realm of the Unseen and its mortal frame will have been either lost or hidden neath the dust, it is incumbent upon the Afnan, that are steadfast in the Govenant 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 Faithu 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 Gloriesl“ (Ya-Baha'ul-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 midrnost 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 im portance for it is the head corner-stone of the foundation itself. . n " ‘Abdu’l-Bahá, Will and Testament, p. 10; BA, pp,, 5-6
PART TWO - TEACHING
A SUCCESSFUL TEACHING FORMULA
”The beloved Guardian has stressed over and over again, that to effectively teach the Faith, the individual must study deeply the Divine Word. . . He should then meditate on the import of the Word, and finding its Spiritual depths, Bray for guidance and assistance. But most important, after prayer is action. After one‘has prayed and me ditated, he must arise, relying fully on the guidance and confirmau tion of Baha'u‘liah to teach His Faith. Perseverance in action is essential, just as wisdom and audacity are necessary for effective teaching. The individual must sacrifice all things to this great goal, and then the victories will come. " Bahá’í News, January 1957, letter to NSA on behalf of the Guardian from Hands in the Holy Land
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PART TWO - TEACHING 11
PRAYER
Definition
”Prayer is conversation with God” ” ‘Abdu’l-Bahá, BNE, p. 110
Prayer Indispensable and Obligatory
"O thou spiritual friend! Know thou that prayer is indispensable and obligatory, and man under no pretext whatever is excused therefrom unless he be mentally unsound or an insurmountable obstacle prevent him. " Tablets of ‘Abdu’l-Bahá: Vole III, p., 683
". . . in every Dispensation the law concerning prayer hath been emphasized and universally enforced," Kitab-i-Iqan, p. 39, pare 1
"The daily obligatory prayers are three in number. . . The believer is entirely free to choose any one of those three prayers, but is under the obligation of reciting either one of them, and in accordance with any
specific directions with which they may be accompanied. ” Shoghi Effendi, Bahá’í Prayers, p. 107
The Wisdom of Prayer and Fasting
"The wisdom of prayer is this, that it causes a connection between the servant and the True One. . . " DAL, p. 27, #2, par. 1
". . . Prayer and fasting is the cause of awakening and mindfulness and is conducive to protection and preservation from tests. "
DAL, p. 27, #2, par. 2
When to Pray
”Chant (or recite) the Words of God every morning and evening. The one who neglects this has not been faithful to the Covenant of God and His agreement, and he who turns away from it today is of those who
have turned away from God. " Kitab-i-Aqdas, quoted in BNE, pp. 114-115
"A servant is drawn unto Me through prayers until I answer him; and when I have answered his prayers, I become the ear wherewith he heareth.” DAL, p. 32, #26
PART TWO - TEACHING P R A Y E R (Continued)
As sistance Through Prayer
"Whoso reciteth, in the privacy of his chamber, the verses revealed by God, the scattering angels of the Almighty shall scatter abroad the fragrance of the words uttered by his mouth, and shall cause the heart of every righteous man to throb. Though he may, at first, remain unaware of its effect, yet the virtue of the grace vouchsafed unto him must needs sooner or later exercise its influence upon his soul.. . "
Bahá’í Prayers, page preceding Table of Contents
“Know that nothing will benefit thee in this life save supplication and in vocation unto God. service inHis vineyard, and, with a heart full of love
to be in constant servitude unto Him " Tablets of ‘Abdu’l-Bahá, Vol: I,“ p“ 98
Eive Steps For Solving Problems
1. Pray and meditate about it. Learn to remain m the silence of contemplation for a few moments. During this deepe st communion take the next step.
2. Arrive at a decision and hold to this. 3. Have determination to carry the decision through.
4. Have faith and confidence that the power will flow through you, the right way will appear. the doo'r will open. the right thought, the right message, the right principle, or the right book will be given you.
5. Act as though it had all been answered. As you act, you, yourself will become a magnet which will attract more power to your being” until you become an unobstructed channel for the Divine Power to flow through you.
(Taken from Do'a by Ruth Moffett, given to Mrs., Moffett by Shoghi Effendi during a pilgrimage to Haifa. )
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PART TWO - TEACHING 13
DEEPENING IN THE FAITH
Gaining Knowledge of the Faith
”Whoso ariseth among you to teach the Cause of his Lord, let him, before all else, teach his own self, that his speech may attract the hearts of them that hear him. Unless he teacheth his own self, the words of his mouth Will not influence the heart of the seeker. Take heed, O people, lest ye be of them that give good counsel to others, but forget to follow it themselves. " Baha'u'llah, G1. , p. 277
The Guardian has outlined a program of deepening in the Advent of Divine Justice, page 41, first paragraph:
1. Knowing the literature of the Faith (a) History, including Islam and the Qur’án (b) Teachings, laws, and principles (c) Committing to memory certain exhortations and prayers
Z. Maste ring the essentials of Bahá’í Administration
3. Keeping abreast of its current affairs and latest developments
Reflecting the Spirit of the Faith
”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 splendour of those eternal principles proclaimed by Bahá’u’lláh. " Shoghi Effendi, BA, p. 66
"Of these spiritual prerequisites of success. . . the following stand out as preeminent and vital, which the members of the American Bahá’í community Will do well to ponder. . . The se requirements are none other than a high sense of moral rectitude in their social and administrative activities, absolute chastity in their individual lives, and complete freedom from prejudice in their dealings With peoples of a different race, class, creed, or colour. ”
Shoghi Effendi, ADJ, p. 18
PART TWO — TEACHING
”The need of the Hour is teaching on the Homefront. Its goals can only be won by a. new spirit of dedication and consecration on the part of the friends, each in his own country, in his own home. Miraculous victories are being won, in the difficult virgin areas, because the pioneers have consecrated their lives to the noble mission they have embarked upon., The friends at home must display this same consecration and dedication. Never must they let a day pass Without teaching some soul, trusting to Baha'u'llah that the seed will grow. The friends should seek pure souls, gain their confidence, and then teach that person carefully until he becomes a Bahá’í and then, nurture him until he becomes a firm and active supporter of the Faith. "
Bahá’í News, January 1957 - from letter to NSA on
behalf of the Guardian by Hands in the Holy Land
"The friends must realize their individual responsibility. Each must hold a Fireside in his or her home, once in 19 days, Where new people
are invited, and where some phase of the Faith is mentioned and discussed. If this is done with the intent of showing Bahá’í hospitality and love, then there will be results. People will become interested in 'what' you are interested in, and then be interested in studying. Individual firesides will bring the knowledge of the Faith to more people, under favorable circumstances, and thus constantly enrich its circle of friends, and finally its members. There is no substitute for the teaching work of the individual. " Bahá’í News, July 1957 - excerpt written on behalf of the Guardian by Assistant Secretary, dated March 6, 1957, to Mr. and Mrs. Fred Bennett of Butte, Montana
[Page 15]
PART TWO — TEACHING 15
FIRE SIDE TEACHING
What is fireside teaching? It is the simple occasion planned and conduct= ed by an individual Bahá’í or Bahá’í family, perhaps with the assistance of one or two other Bahá’ís, for the specific purpose of attracting person= al friends of acquaintances to the Faith.
There is no standard technique for carrying on such an undertaking. Every Bahá’í teaches in his own home in a way that is most natural for him, For most people, conversation is easier than giving :rialko The informal character of conversation is conducive to discussion and asking questions, and questions open the door to teaching°
Since individuals differ in their interests and background, a different approach to the Faith is necessary with practically every person“ Thus, a fireside should be small enough to enable the Bahá’í host or hosts to establish individual points of contact with each gue stb In the cour se of conversation it is possible to discover the particular interests or problems of the individual and thus determine how be st to introduce the Faith to him.
There are two ways of teaching“ First, there is the logical approach, No matter how we view the affairs of the worldy the Bahá’í Faith is the next stop. This is the logical approach which is usually employed in public meetings. But an individual is always more impressed by the sense of confidence, serenity, poise and deep faith expressed by the believer than he is by the number of persons present at the fireside and the eloquence of the talk“ Curiosity about the source of that inner peace and confidence usually stimulates questions and at that point real teaching begins.
To be confident, full of vitality and enthusiasm is the basic requirement for teaching and the se qualities come from the believer’s own understanding of the essential verities of the Faith and from his full recognition and acceptance of the Divine Manifestation and His Teachings. . .
National Spiritual Assembly of the Bahá’ís of the United States
536 Sheridan Road Wilmette, Illinois
PART TWO - TEACHING
CONCERNING FIRESIDE TEACHING
Bahá’í News, June 1948 No. 208, page 5
The National Assembly, judging by letters and reports received in recent months, feels that there are some misunderstandings about the aim and conduct of intimate fireside teaching meetings which can readily be cleared away and thus release more potential teaching energy for effective service to the Faith.
What the Assembly has in mind is the need for some simple definition
of the nature of the home meeting started by one or more members of a family in order to awaken interest in the teachings among their neighbors and personal friends.
Such a meeting is a direct response to the universal command that every believer teach the Cause. It is also one of the very best methods for bringing new people into the community, As such its value depends almost entirely upon two factors: first, control of the attendance and the program by the host or hostess; and second, continuity and development in the teaching and discussion.
The National Assembly wants this type of intimate gathering safeguarded. Experience from all over the country shows that the intention cannot be carried out if the other Bahá’ís look upon such a fireside as an open ”party" or "community teaching meeting" and come and go as they feel inclined, join in the discussion and in general adopt the meeting as their own.
Believers should not attend a home fireside meeting unless they are invited by the host or hostess. More than courtesy is involved, important though courtesy is in this Faith. What is involved are the rights of the non-Bahá’í guests to receive the Message, enter into study and discussion, and When prepared, declare their faith.
The home fireside conducted for a few non-Bahá’í friends and neighbors is not subject to administrative control. The Assembly has no grounds for exerting its authority but on the contrary should uphold the right of every Bahá’í to gather his own friends together in the hope of confirming them. Assembly authority does not apply until there are applications for enrollment, unless the Assembly has fair reason to believe that erroneous and harmful teachings are being given out as "Bahá’í”.
National Spiritual Assembly of the Bahá’ís of the United States
536 Sheridan Road Wilmette, Illinois
[Page 17]
PART TWO — TEACHING 17
ONE PRACTICAL SUGGESTION FOR FINDING CONTACTS
1. Make a list of all your acquaintances - both social and professional”
2. Check off those already contacted for the Faith and Where successive negative response experienced.
3. Initiate a plan to give the Message to the balance of the names onyour 11 st by:
(a) Correspondence if they do not live where personal contact possible, or
(b) By creating opportunity for a social meeting, business contact or other.
4. Make up a card file on each one as contacted -— recording for follow- , up purposes the degree of response and any other data that Will aid you to proceed "intelligently and systematically” ”
5. Initiate follow—up according to interest indicated, such as:
(a) Invitation to your home for a fireside to (1) Discuss some particular phase of the Faith of inte rest to contact: (2) View slides of Bahá’í House of Worship, Bahá’í Shrines and Gardens or other Visual aids you feel would stimulate interest of contact. (3) Meet out—of—town Bahá’í guest or speaker (4) Just a social evening (where attempt might be made to steer the conversation into Bahá’í channels). (b) Invitation to a Public Bahá’í Meeting. (C) Supply with Bahá’í literature in harmony with interests. (d) Suggest they visit Bahá’í House of Worship, when in that vicinity. (e) Suggest visiting Bahá’í Shrines and Gardens in Haifa, if traveling abroad. (f) Arrange luncheon date at a mutually convenient time and place. g) Invite those awakened souls with keen interest to attend a. study class designed to assist toward declaration and enrollment“
6. Remember your contacts daily in your prayers.
7. Continually pray for guidance and as sistance in contacting the ”waiting souls'l and in ”persevering” in "intelligent and systematic" action to win your ultimate goal —- ENROLLMENTS!
(Taken from Teaching Reference File, arranged by American National Teaching Committee, Revised October 1961)
PART THREE THE WORLD ORDER OF BAHA'U'LLAH
SOURCES OF THE BAHA‘I WORLD ORDER
"Bahá’u’lláh in His Book of Aqdas and later 'Abdu'l—Baha in His Will —- a document Which confirms, supplements and correlates the pron visions of the Aqdas u- have set forth in their entirety the essential
elements of the constitution of the world Baha'iCommonwealth. ” Shoghi Effendi, WOB, p. 19
THREE STAGES IN BAHA‘I ERA
I. Heroic (Apostolic) Age .. 1844 - 1921
II. Formative Age — 1921 — '? III. Golden Age — ? ~ ?
1. Heroic Age ~ ”The period of Divine Revelation (50 years) — the initial and most vitalizing stage in the Bahá’í Era. " WOB, p. 143 Ministry of the Báb -- 1844—1853 — 2 countries opened Ministry of Bahá’u’lláh — 1853—1892 - 13 countries opened Min1stry of ’Abdu’L-Baha ~- 1892—1921 - Total 35 countries
II, Formative Age - The passing of‘Abdu’l-Bahá marks the closing of the Heroic Age and His Will and Testament opened the Formative Age°
The Will and Testament of ‘Abdu’l-Bahá is designated by Shoghi Effendi as the "Charter of the New World Order. . . destined to embrace in the fullness of time the whole of mankind. " WOB, p. 144
A. Administ rative Orde r
1. Anticipated by the Báb «- "Well is it with him who fixeth his gaze upon the Order of Baha'u'llah and rendereth thanks unto his Lord! For He willassuredly be made manifest. God hath indeed irrevocably ordained it in the Bayan. ” WOB, pp. 146-7
2. ”Framework" of the Will and Testament of ‘Abdu’l-Bahá.
WOB, p. 144 3. ”The guarantee against disintegration and schism" since: Bahá’u’lláh Himself (in His Tablets) —- Revealed its principles, - Established its institutions, — Appointed Interpreter of His Word, -—» Conferred authority on the body designated to supp1ement and apply His legislative ordinances. WOB, p. 145
". . . The rise and establishment of this Administrative Order ~- the shell that shields and enshrines so precious a. gem -— constitutes the ha11~mark of this second and formative age of the Bahá’í era. It will come to be regarded, as it recedes farther and farther from our eyes, as the chief agency empowered to usher in the concluding phase, the consummation of this glorious Dispensation. " WOB, p- 156
[Page 19]
PART THREE - THE WORLD ORDER OF BAHA‘U'LLAH 19
II. Formative Age - Continued
B.
The Divine Plan - consisting of fourteen separate Tablets, were revealed by ‘Abdu’l-Bahá to the Bahá’ís of the United States and Canadas during 1916-1917., In these Tablets 'Abdu'l—Baha designated the Bahá’ís of the UnitedStates and Canada as the teaching agency chosen for an international missiona
Initiation of the Plan was held in abeyance until 1937 when the Guardian conferred upon the American Bahá’í Community the Mission of the First Seven—Year Plan -— ”The first stage of that enterprise, which had beenheld inabeyance, for well nigh twenty years, while the administrative institutions of the Faith were slowly taking shape and were being perfectedo “
The First Sevenr-Year Plan was followed by the Second SevenYear Plan in 1946..
The Ten-Year WorldCrusade inaugurated in 1953established an intercontinentalteaching plan involving all the existing National Spiritual Assemblies of East and West"
(For complete text see Tablets of the Divine Plan)
The First Seven-Year Plan (19374944)
1.,
2.
A center in eve ry state in the United States, every province in Canada and in each of the republics of Latin America.° Complete exterior ornamentation of the Temple,
MA, p. 7, para 1; pa 9, par. 1
The Second Seven-Year Plan (1946-1953)
1.
2. 3. 4.
Consolidate victories already wont Complete ornamentation interior of the Temple. Three new N. S“ AD '5 -- Canada, Central America: South America.
Open to the Faith ten countries western Europe. MA, pp. 87-88
The Teh-Year World Crusade (1953-1963)
1.
Development of the. institutions at: the World Center of the Faith in the Holy Land.
Coneohdation of the twelve territories de stined to serve as administrative bases for the operations of the twelve National Plans. Consolidation of all territories already opened to the Faith.
The opening of the remaining chief virgin territories on the planet through specific allotments to each National Assembly functioning in the Bahá’í world. MBW, p, 41, par, 2
[Page 20]
20 PART THREE - THE WORLD ORDER OF BAHA'U'I.LAH
III.
Golden Age (three stages)
( A. World Order of Baha'u'llah
GPB, ( B B 1- W p. 324( . aha 1 orld Commonwealth p. 411( _ or . . ( The Klnngm of God Beg1nn1ng Of the
_ . Most Great Peace ( C. World Clvillzation or Spiritualization of
Mankind
vvvvv
The World Civilization will come toward the end of the Bahá’í Dispensation.
It will develop through future Dispensa- ) tions of the Bahá’í Cycle. )
- (From Shoghi Effendi's
Message
to the A11~America Intercontinental Bahá’í COnference, May 4, 1953, last paragraph.)
[Page 23]
PART FOUR
BAHA'I ADMINISTRATIVE INSTITUTIONS
INSTITUTION OF THE GUARDIANSHIP HANDS OF THE CAUSE UNIVERSAL HOUSE OF JUSTICE NATIONAL HOUSES OF JUSTICE LOCAL HOUSES OF JUSTICE NINETEEN DAY FEAST BAHA'I FUND
"In the Tablets of Baha'u'llah where the
Institutions of the International and Local Houses of Justice are specif Institution
Institution
Institution
Institution
ically designated and formally established; in the
of the Hands of the Cause of God which first Baha'u'llah and then ‘Abdu’l-Bahá brought into being; in the
of both local and national Assemblies which in their embryonic stage were already functioning in the days preceding ‘Abdu’l-Bahá's a‘scension’; in the authority which the Author of our Faith and the Centre of His Covenant have in their Tablets chosen to confer upon them; in the
of the Local Fund
which operated according to ‘Abdu’l-Bahá' 3 specific injunctions addressed to certain Assemblies in Persia; in the verses of the Kitáb-i-Aqdas the implications of which clearly anticipate the
of the Guardianship; in the explanation which 'Abdu'l—Baha, in one of His Tablets, has given to, and the emphasis He
' has placed upon, the hereditary principle and the law of
primogeniture as having been upheld by the Prophets Of the past -— in the se we can discern the faint glimmerings and discover the earliest intimation of the nature and working of the Administrative Order which the Will of 'Abdu'l—Baha was at a later time destined to proclaim and formally establish. ” Shoghi Effendi, WOB, p. 147
PART FOUR - BAHA'[ ADMINISTRATIVE INSTITUTIONS
INSTITUTION OF GUARDIANSHIP
Divine Authority — for Institution of Guardianship
". a . in the verses of the Kit.ab—i~Aqdas the impllcations of Which
clearly anticipate the 1nst‘itut'ion of the Guardianship. ., ., “ Shoghi Effendi, WOB, p, 147, part I
"O my loving friends! After the passing away of this wronged one, it is incumbent upon the Aghsan (Branches), the Afnan (Twigs) of the Sacred Lote-Tree., the—I—{ands (p111ars) of the Cause of God and the loved ones of the Abhá Beauty to turn unto SHOGI—II EFFENDL a ., as he is the sign of God, the chosen branch, the guardian of the Cause of God° . . " ‘Abdu’l-Bahá.) Will and Testament, po 11, par, 1
"The sacred and youthful branch, the guardian of the Cause of God,
as well as the Universal House of Justice“ o u are both under the care and protectlon Of the Abhá Beauty, under the shelter and unerring guidance of His Holiness, the Exalted One (the Báb)“ u L, Whatsoever
they decide is of Code "
'Abdu'lmBahaLn W111 and Testament? p, 11, par. 2
Function
8.. Interpreter of the Word of God (to interpret what has been specifically revealed“ WOB, p. 150 b. Sacred head and the dtsttngutshed member for life of that body (Universal House of Jusllceh ‘Abdu'LBaha, W111 and Testament. p. 14, par, 2 c. Possesses the rtght "at h'Ls own discretton, " to expel members from the Umversal House of Justlce“ 'Abdu“l-Baha, W111 and Testdmentu p., 14, par. 2 d. He is the "guardtan of the Cause of God“ " ‘Abdu’l-Bahá, W111 and Testament, po 11, par. 1
Violation — agatnst the Guardldn or the Umversal House of Justice
". . . Whoso obeyeth htm not», neither obeyeth them, hath not obeyedGod;
Whoso rebe'lleth agalnst him and agatnst them hath rebelled against God;
W'hOSO opposeth him hath opposed God.
Whoso contendeth thh them hath contended w1th God‘
WhOSO disputeth w1th him hath disputed w1th God,
Whoso denieth him hath demed God,
Whoso disbeheveth 1n hLm hath dlsbeheved 1n God.
Whoso deviatetht. separateth hlmself and turneth aside from him hath
in truth dev1ated, separated himself and turned aSLde from God, May
the wrath, the fierce tndtgnatton. the vengeance of God rest upon him!" 'Abdu’lvBahat W111 and Testament” pg 11, para 2
[Page 25]
PART FOUR — BAHA'I ADMINISTRATIVE INSTITUTIONS Z3
INSTITUT ION OF GUARDIANSHIP (Continued)
Succe ssion
"It is incumbent upon the guardian of the Cause of God to appoint in his own life-time 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 owri 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. . . u 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. "
'Abdu'l—Baha, Will and Testament, p. 12, par. l-Z
NOTE: After the passing of Shoghi Effendi in November, 1957, the Hands of the Cause certified that the Guardian had left no
heir, and, bound by the provisions of the Master' 5 Will and Testament,
could appoint no Guardian to succeed him since there were no living
descendants of Baha'u'llah who were Bahá’ís.
In his last communication to the Bahá’í World, the Guardian designated the Hands of the Cause, "The Chief Stewards of Bahá’u’lláh' s embryonic World Commonwealth" and recalled their dual function of protection and propagation of the Faith. It is to the Hands of the Cause that the Bahá’ís now turn for direction and guidance in the completion of the Ten—Year Crusade destined to culminate in the election of the Unive rsal House of Justice.
MBW, p. 127, par. 2; Proclamation by
the Hands of the Cause to the Bahá’ís Of
EastandWest, EN, #323, Jan. 1958, p. l
PART FOUR - BAHA'I ADMINISTRATIVE INSTITUTIONS
HANDS OF THE CAUSE OF GOD
Divine Authority - for Institution of Hands of the Cause
". . . in the Institution of the Hands of the Cause of God Which first Baha'u'llah and then ‘Abdu’l-Bahá brought into being. . ., " WOB, p. 147
How Appointed
”O friends! The Hands of the Cause of God must be nominated and appointed by the Guardian of the Cause of God. . . " ‘Abdu’l-Bahá, Will and Testament, pp. 12-13
Obligations and Functions
To "diffuse the Divine Fragrances"
To "edify the souls of men”
To "promote learning"
To "improve the character of all men"
To "be at all times and under all conditions, sanctified and detached from earthly things. They mustmanifest the fear of God by their conduct, their manners, their deeds and their words° "
‘Abdu’l-Bahá, Will and Testament, p. 13
Protection of the Cause ”. . . 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. " ‘Abdu'l—Baha, Will and Testament, p. 12
"The Hands of the Cause of God must elect from their own number
nine persons that shall at all timesbe occupied in the important ser vices in the work of the Guardian of the Cause of God. " ‘Abdu’l-Bahá, Will and Testament, p. 12
The nine members so elected, "whether unanimously or by a major ity vote, must give their assent to the choice of the one whom the
Guardian of the Cause of God hath chosen as his successor. ” ‘Abdu’l-Bahá, Will and Testament, p. 12
”This body of the Hands of the Cause of God is under the direction of the Guardian of the Cause of God. . .. " ‘Abdu’l-Bahá, Will and Testament, p. 13
NOTE: In his last message dated October, 1957, the Guardian designated the Hands of the Cause as the "Chief Stewards of Baha'u'llah's embryonic World Commonwealth” and emphasized
their dual function -- protection and propagation of the Faith. MBW, p. 127
[Page 27]
PART FOUR : BAHA'I ADMI NISIRATIVE INSTITUTIONS 25
THE STATION AND FUNCTION OF THE HANDS OF THE CAUSE
Dear Bahá’í Friends:
In a letter written on behalf of the Guardian? the National Assembly has been informed that some National Assembhes do not understand the
position and rank of the Hands of the Cause, a a
The communication directs our Assembly? after Clearly understanding the statzionand functions of the Hands of the Causes to inform the friends,
"The rank and position of the Hands of the Cause are superior to the position of the National Assemblies. In writing concerning the Hands, therefore? when there is reference to the Institutions of the Faith,7
after the Guardian should be mentloned the Hands9 and then the national bodies. "
The NSA understands from this explanation that in corresponding or re= porting about any Bahá’í situation which includes the Hands of the Cause, or aHand of the Cause9 reference to the Hands9 or to the Hand.9 precedes reference to any other Baha i institution except the Guardian himselfo
To clarify this matter for the present generation of believers, the National Assembly has rev1ewed references to the Hands of the Cause published in Bahá’í' literature or reported in Bahá’í News,“ "Hour now ripe take long inevttably deferred step“ (in) cl—Shf—e—r—rarvtity (with) provisions (of) "Abdu'l :Baha s Testament, ., a through appointment first contingent
(of) Hands (of the) Cause of God» twe1Ve in number? equally allocated (to)
Holy Land Asiatic, American“ European continents" a a "
As to their function at that time, the Guardian stated: "Nine elevated rank Hands three continents outside Holy Land advised remain present posts continue discharge vital admtmstrativefi teaching duties pending assignment spec1fic functions as need artsesn Urge all nine attend as my representatives all four forthcoming "Intercontinental Conferences° ., a (Guardian's cable of December 24, 1951)
N
This same cable states that the appointments of the first contingent were made in conjunction with these six historic steps [m the history of the Faith first, the inauguration of construction of the superstructure of the Sepulehrr of the Bath second. the creatton of the International Bahá’í Counctl, thtrd,, the acquisulom restoration and embelhshment of the historic sites assoc1ated w1th the :mcarceratlon of Baha‘u"llah and 'Abdu".1r-:Baha fourth,, the initiation of formal negotiations with central municipal authonties of Israel to preserve for posterity the neighborhood of the Most Holy Tomb of Bdhai tt‘lláh and acquire properties near the Sepu‘lchre of the Báb as site for future, edifice housing the auxiliary agencies revolving around the Guardtanship and the House of Justice;
PART FOUR - BAHA'I ADMINISTRATIVE INSTITUTIONS
THE STATION AND FUNCTION OF THE HANDS OF THE CAUSE (Continued)
fifth, preparation of the design of the House of Worship to be constructed on Mount Carmel; and sixth, the inauguration of the intercontinental stage ofBaha'i activity through the Intercontinental Teaching Conference to be held in 1953 preparing for the final step, the calling of an assem blage representative of the Bahá’í communities of all sovereign states,
chief dependencies and islands of the entire planet (1963).
On April 6, 1954, the Guardian cabled all Hands of the Cause and all National Assemblies a message marking a further unfoldment of the function of the Hands.
“This newly constituted body, embarked (on) its mission (With) such auspicious circumstances, (is) now entering second phase (of) its evolution signalized (by) forging ties (with the) National Spiritual Assemblies (of the) Bahá’í world (for the) purpose (of) lending them assistance (in) attaining (the) objectives (of the) Ten—Year Plan. , .
"The hour (is) ripe (for the) fifteen Hands residing outside (the) Holy Land (to) proceed during Riḍván (with the) appointment, (in) each continent separately, from among the resident Bahá’ís (of) that continent, (of) Aux1liary Boards, whose members acting (as) deputies, assistants (and) advisors (of the) Hands, must increasingly lend (their) assistance (for the) promotion (of the) interests (of the) Ten—Year Crusade. . .
"All Boards must report (and) be responsible {to the) Hands Charged (with) their appointment. . .
"Urge initiation (’of) five Continental Bahá’í Funds which, as they develop, will increasingly facilitate (the) discharge (of the) functions assigned (to the) Boards. "
In this same message the Hands were directed to keep in close touch with, and report the result of the nominations and progress of the activities of the Boards to the National Assemblies of their respective continents, as well as to the four Hands residing in the Holy Land "destined (to) act (as) liaison between themselves (1. e. , the various Hands) (and the) Guardian (of the) Faith. "
We now turn to the Guardian's latest reference, his cable of June 4, 1957, addressed to all the Hands and all the National Assemblies, published in the July issue of Bahá’í News.
”Divinely appointed Institution (of the) Hands (of the) Cause, invested (by) virtue (of the) authority conferred (by the) Testament (of the) Center (of the) Covenant (with the) twin functions (of) protecting (and) propagating (the) Faith (of) Baha'u'llah, now entering new phase (in the) process
\0
[Page 29]
PART FOUR - BAHA'I ADMINISTRATIVE INSTITUTIONS 27
THE STATION AND FUNCTION OF THE HANDS OF THE CAUSE (Continued)
(of the) unfoldment (of) its sacred mission. To its newly assumed responsibility (to) assist National Spiritual Assemblies (of the) Bahá’í world (in the) specific purpose (of) effectively prosecuting (the) World Spiritual Crusade, (the) primary obligation (to) watch over (and) insure protection (to the) Bahá’í World Community in close collaboration (with) these same National Assemblies (is) now added. "
Hostility to Cause Noted
The friends have by now carefully noted the Guardian‘ 5 powerful exposition of the hostility from without, and the persistent machinations within the Cause, Which impelled him to is sue this call to the Hands and the National Assemblies to establish contact and deliberate on all evidences of hostility and the efforts of Covenant-breakers to destroy
the Faith“ 0 a " -- NATIONAL SPIRITUAL ASSEMBLY
(Baha'iNews, August, 1957)
"LIGHT AND GLORY, greetings and praise be upon the Hands of His Cause, through whom the light of long-suffering hath shone forth, and the Declaration of Authority is proven of God, the Powerful, the Mighty, the Independent; and through whom the sea. of be stowal hath moved, and the breeze of the favor of God, the Lord of Mankind hath waited.
"We beg of Him —— Exalted is He -- to protect them through His Hostsg to guard them by His dominion, and to assist them by His power which hath conquered all things. The dominion belongs to God, the Maker of Heaven, and the King of the Kingdom of Names. "
Bahá’u’lláh, Tablet of the World, BWF, pg 172
[Page 30]
28 PART FOUR - BAHA'I ADMINISTRATIVE INSTITUTIONS
AUXILIARY BOARDS (Subsidiary Institution of the Hands of the Cause)
Appointment
”The hour is ripe for the fifteen Hands residing outside the Holy Land to proceed during Riḍván with the appointment, in each continent separately, from among the resident Bahá’ís of that Continent, of Auxiliary Boards. .
"All Boards must report and be responsible to the Hands charged with their appointment. " Cablegram from Shoghi Effendi, April 6, 1954, See MBW, pp. 58-60
". . . further expansion of the august institution of the Hands of the Cause of God, calls for, in view of the recent as sumption by them of their sacred responsibility as protectors of the Faith, the appointment by these same Hands, in each continent separately, of an additional Auxiliary Board, equal in membership to the existing one“ . . " Shoghi Effendi, October 1957 Message, See MBW, pp. 127—128 ‘
Functions
"a . . acting as deputies, assistants and advisers of the Hands, must increasingly lend their assistance for the promotion of the interest of the Ten-Year Crusade." Shoghi Effendi, MBW, p. 59
”. . . Charged With the specific duty of watching over the security of the Faith. . . ” Shoghi Effendi, MBW, p. 128
Continental Bahá’í Funds inaugurated to assist Hands and Auxiliary Boards
”Urge the initiation of. five Continental Bahá’í Funds which, as they develop, will increasingly facilitate the discharge of the functions assigned to the Boards.
"Transmitting five thowfifs‘and pounds as my initial contribution to be equally divided among the five Continents.
"Appeal to the twelve National Assemblies and individuals to insure a stead augmentation of these Funds through annual as signment in National Budgets and by individual contributions° "
Shoghi Effendi, MBW, p. 59
l.
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PART FOUR - BAHA'I ADMINISTRATIVE INSTITUTIONS Z9
UNIVERSAL HOUSE OF JUSTICE
Divine Authority — for Institution of Universal House of Justice a. Baha'u'llah, Kitab-i—Aqdas, cited in WOB, pp., 147-148 b. ‘Abdu'l—Baha, Will and Testament, pp. 19—20
How Ele cted
The members of the "highest legislative organ" (WOB, p. 154) of the Administrative Order of Bahá’u’lláh are to be elected by the members of the National or ”secondary Houses of Justice” ('Abdu'l—Baha, Will and Testament, p. 14) "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" (‘Abdu'l—Baha, Will and Testament, pg 20), "from among the mass of the faithful., ” (WOB, p, 154)
”At Whatever time all the beloved of God in each country appoint their delegates, and these in turn elect their representatives, and these representatives elect a body, that body shall be regarded as the Supreme Baytu'l-‘Adl (Universal House of Justice)" ” 'Abdu'l—Baha, cited in BA, pg 84 Chief Stewards Calling Convention for Election of Universal House of Justice
"The Chief Stewards of the Faith are therefore calling a convention in the Holy Land for the election of the Universal House of Justice
on the first, second and third days of Riḍván 1963. The members of all national and regional spiritual assemblies elected by the Bahá’ís in Riḍván 1962 will, in conformity with the teachings, constitute the electoral body empowered to vote for this crowning unit of the embryonic World Order of Bahá’u’lláh, upon whose deliberations the unique bounty of receiving divine inspiration has been bestowed, and Whose decisions are infallibly guided by both the Báb and Baha'u'llah.
”After long and conscientious consideration of the needs of the present hour and the writings of our dearly loved Guardian, the following decision has been reached: All male véting members throughout the Bahá’í World are eligible for election to the Universal House of Justice. The Hands of the Cause do not limit the freedom of the electors. However, as they have been given the explicit duties of guarding over the security and insuring the propagation of the Faith, they ask the electors to leave them free at this time to discharge their. duties. When that supreme and infallible body has been elected it will decide on all matters concerning its own membership.
”At a later date, and in ample time for each qualified elector of the Universal House of Justice to cast his or her vote, a detailed election call, as well as ballots for those unable to attend the international convention in the Holy Land, Will be issued from the World Center. " Message from Hands of the Cause, Meeting in Fifth Conclave, November 5, 1961
PART FOUR — BAHA'I ADMINISTRATIVE INSTITUTIONS
UNIVERSAL HOUSE OF JUSTICE (Continued)
Function and Authority
a.
Its ”function is to lay more definitely the broad lines that must guide the future activities and administration of the Movement, . o ” Shoghi Effendi, BA, p. 63
The Universal House of Justice has "exclusive right and prerogative. . . to pronounce upon and deliver the final judgment on such laws and ordinances as Baha'u'llah has not expressly revealed. " (WOB, p. 150) "Whatsoever they dec1de has the same effect as the Text itself° "
‘Abdu’l-Bahá, Will and Testament, p. 20, par. 1
"Inasmuch as the House of Justice hath power to enact laws that are not expressly recorded in the Book and bear upon daily transactions, so also it hath power to repeal the same, . . "
Baha'u'llah, cited in WOB, p. 149, par. 2
". . .the Guardian of the Cause of God, as well as the Universal House of Justice. . . are both under the care and protection of the Abhá Beauty, under the shelter and unerring guidance of the Exalted One (the Báb), Whatsoever they decide is of God. " ‘Abdu’l-Bahá, cited in WOB, p. 149, par. 4
". . . the members of the Universal House of Justice. . . are not, as Baha'u'llah' s utterances clearly imply, responsible to those whom they represent. . . They, and not the body of those who either directly or indirectly elect them, have thus been :nade the recipients of the divine guidance whichis at once the life-blood
and ultimate safeguard of this Revelation. " Shoghi Effendi, WOB, p. 153, par. 1
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PART FOUR - BAHA'I ADMINISTRATIVE INSTITUTIONS 31
NOTE ON THE INTERNATIONAL BAHA'I COUNCIL
The formation of the first International Bahá’í Council was announced by Shoghi Effendi in a cable dated January 9, 1951. Shoghi Effendi designated this appointed body the "forerunner of the supreme administrative institution (the Universal House of Justice)" which is destined to be ”transformed into a duly elected body, " to develop ”into officially recognized Bahá’í court, " to effloresce "into the Universal House of Justice, ” and to have its final fruition through the erection of the manifold auxiliary institutions constituting the world administrative center. " For full reference see Messages to the Bahá’í World, pp. 7—8; Bahá’í World, Vol. XII, p. 378
In a message from the Hands of the Faith dated November 2, 1960, published in Bahá’í News No. 357, p. 4, par. 5, December 1960, the Hands of the Faith called for the first election of the International Bahá’í Council.
A cable from the Hands of the Faith dated April 29, 1961, published in Bahá’í News No. 363, p. 10, June 1961, announces the election of the International Bahá’í Council.
PART FOUR - BAHA'I ADMINISTRATIVE INSTITUTIONS
NATIONAL SPIRITUAL ASSEMBLY
Divine Authority — for Institution of the National Spiritual Assembly
"It should be carefully borne in mind that the local as well as the international Houses of Justice have been expressly enjoined by the Kitab-i—Aqdas; 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. ”
Shoghi Effendi, WOB, pp. 5-6
When and How Elected
”Regarding the establishment of ‘National Assemblies, ' it is of vital importance that in every country, where the conditions are favorable and the number of the friends has grown and reached a considerable size, such as America, Great Britain and Germany, that a ‘National Spiritual Assembly be immediately established, representative of
the friends throughout the country. " Shoghi Effendi, BA, p. 39, par. 3
“This National Spiritual Assembly, which, pending the establishment of the Universal House of J_gstice, will have to be re-elected once a year..." Shoghi Effendi, BA, p. 40, par. 2
"It is expressly recorded in ‘Abdu’l-Bahá's Writings that these National Assemblies must be indirectly elected by the friends; that is, the friends in every country must elect a certain number of delegates, who in their turn will elect from among all the friends in that country the members of the National Spiritual Assembly. . . A fixed number of secondary electors must first be decided upon. . . The friends then in every locality where the number of adult declared believers exceeds nine must directly elect its quota of secondary electors assigned to it in direct proportion to its numerical strength. The se secondary electors will then, either through correspondence, or preferably by gathering together, and first deliberating upon the affairs of the Cause throughout their country (as delegates to the Convention), elect from among all the friends in that country nine who will be the members of the National Spiritual Assembly. "
Shoghi Effendi, BA, p. 39, last par.
Qualities to be Considered by Delegates in Electing Members of the National Assembly
". . . 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 unque stioned loyalty, of selfless devotion, of a well~trained mind, of recognized ability and mature experience. . . " Shoghi Effendi, BA, p. 88
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PART FOUR - BAHA'I ADMINISTRATIVE INSTITUTIONS 33
NATIONAL SPIRITUAL ASSEMBLY (Continue d)
Functions
"a a 5 exercise full authority over all the local Assemblies in its
province. e a
directs the activities of the friends,
guards Vigilantly the Cause of Gody
controls and supervises the affairs of the Movement in general: a a " Shoghi Effendi, BA, p., 40, para 1
"As set forth in the 'Declaration of Trust and By-Laws' approved by the Guardian and considered the controlling instrument for the af= fairs of the Cause in its area? the National Spiritual Assembly is a body having continuous and uninterrupted existence and possessing 'paramount executive authority“ within the physical area of its jurisu diction9 the exercise of this authority being expressly subject to the higher authority of the Guardian and of the Universal House of Justice (after this has come into existence}, (See By-Laws of the National Spiritual Assembly)” . C&A, pt, 76, para 3
Summary of Authority and Responsibilities
lo
2,
The Assembly has final power over the voting right and Bahá’í membership of every believer (in its area)‘,
The Assembly recognizes the existence or non—existence of every local Spiritual Assemblya
The Assembly can take jurisdiction of any matter affecting two or more local Assemblieso
The Assembly makes final decision on all plans and suggestions advanced by individual believerss local communities, local Assemblies and Convention delegatesa
The Assembly administers the collective funds of the Cause (in its areaL
The Assembly legislates when procedures and detailed laws are necessary.
The Assembly is executive as well as legislative and judicial in character“ 7
The Assembly represents the believers and local Spiritual Assemblies in relation to the Guardiang and the Guardian in relation to the believers and local Assemblies,
The Assembly is the electoral body for the election of the Universal House of Justice, BA, pp, 39-41; 79-80; Cited in C&A, po 78
”For upon the National Houses of Justice of the East and the West devolves the task9 in conformity with the explicit provisions of the Will, of electing directly the members of the International House of Justice. " Shoghi Effendig WOB, pa 7
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34 PART FOUR - BAHA'I ADMINISTRATIVE INSTITUTIONS
LOCAL SPIRITUAL ASSEMBLY
Divine Authority — for Institution of the Local Spiritual Assembly
”The Lord hath ordained that in every city a House of Justice be established wherein shall gather counsellors to the number of Baha (9) . . . It behooveth them to be the trusted ones of the Merciful among men and to regard themselves as the guardians appointed of God. . . 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. Thus hath the Lord your God commanded you. " Baha'u'llah, Kitab-i-Aqdas, cited in BA, p. 21; GPB, pp. 331-332
How and When Elected
". . . it is of the utmost importance that in accordance with the explicit text of the Kitab-i-Aqdas, the Most Holy Book, in every. local,ity,‘ be it city or hamlet, where the number of aflult (21 years and above) declared believers exceeds nine, a local ‘Spiritual Assembly' be forthwith established. To it all local matters pertaining to the Cause must be directly and immediately referred for full consultation and decision." Shoghi Effendi, BA, p. 37
"These local Spiritual Assemblies will have to be elected directly by the friends, and every declared believer of 21 years and above, far from standing aloof and as suming an indifferent or independent attitude, should regard it his sacred duty to take part conscientiously
and diligently, in the election, the consolidation and the efficient working of his own local Assembly. " Shoghi Effendi, BA, p. 39
”In view of the supreme importance of consolidating the foundations of the national and regional as semblies at so momentous a juncture in Bahá’í history, the Hands of the Faith have decided to permit the formation of local Spiritual Assemblies any time between Riḍván 1962 and Riḍván 1963, following the example of the beloved Guardian who introduced this measure during the crucial year preceding the celebration of the one hundredth anniversary of the inception of the Bahá’í Cycle in 1944. " Hands of the Faith in the Holy Land to the Annual Conventions of the Bahá’í World, 1962
Obedience to the Local Spiritual Assembly
"It is incumbent upon everyone not to take any step without consulting the Spiritual. Assembly, and they must as suredly 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. " 'Abdu'l—Baha, cited in BA, p. 21
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PART FOUR — BAHA'I ADMINISTRATIVE INSTITUTIONS 35
LOCAL SPIRITUAL ASSEMBLY (Continued)
Functions
”The various functions of the local Spiritual Assembly, and its nature as a constitutional body, are duly set forth in Article VII of the ByLaws of the National Spiritual Assembly, and are more definitely defined in the By-Laws of a local Spiritual Assembly approved by the National Spiritual Assembly and recommended by the Guardian. " National Spiritual Assembly, The Baha'iWorld, Vol. XII, p. 296
”The Spiritual As sembly. a . shall have exclusive jurisdiction and authority over all the local activities and affairs of the Bahá’í community° . .
"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, ., o
"It shall be charged With the recognition of all applicants requesting membership in the local Bahá’í community° ., .
”It shall call the meetings of the community, including the Bahá’í Anniversaries and Feasts, the meetings of consultation, and the annual meeting at which the members of the Assembly are elected.
”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 of meeting place of the Bahá’í community;
"It shall have exclusive authority to conduct Baha'imarriage ceremoa nies and issue Bahá’í marriage certificates within the area of its jurisdiction. .. a
"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. . .
PART FOUR — BAHA'I ADMINISTRATIVE INSTITUTIONS
LOCAL SPIRITUAL ASSEMBLY (Continued)
Functions - Continued
"The Assembly shall. a a 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 destitutep 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 Baha'u'llahg 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. " By-Laws of a Local Spiritual Assembly, Articles III and IV
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PART FOUR - BAHA'I ADMINISTRATIVE INSTITUTIONS 37
WORKSHOP #I
Topic: Bahá’í Consultation
C on sultation Guide:
1. ”The principle of consultation, Which constitutes one of the basic laws of the Administration, should be applied to all Baha'iactivities Which affect the collective interests of the Faith for it is through cooperation and continued exchange of thoughts and views that the Cause can best safeguard and foster its interests. Individual initiative, personal ability and resourcefulness, though indispensable are, unless supported and enriched by the collective experience and Wisdom of the group, utterly incapable of achieving such a tremendous task. " Shoghi Effendi, Bahá’í News, Nov; .1933; ,p‘, “3;;
cited in C&A, p. 68
'a. Cite five examples of Bahá’í activities Which might be classified as ”affecting the collective intere sts of the Faith. "
2. ”Consultation is a te sting of the spiritual quality of the individuals involved. . . " Your Experience as a Bahá’í, p. 6
a. Read, discuss and make a written outline of (pp. 6-7, Your Experience as a Bahá’í, sub—topic No. 4, see next page this Reference File), making special mention of the six ways listed re ”practicing restraint” during consultation.
KIA J; >l; 4» J4 \la sl’ sh s'r v‘\ 4‘ '\ rp r.\ .p .I‘
J; J» u. d; «v; .P 'n‘ v‘\ r‘\ I“ r.
'."Abdu’l-Bahá, May 2, 1912, Hotel Plaza, Chicago, Illinois, cited in Promulgation of Universal Peace, pp. 68-69
"In this Cause, consultation is of vital importance; but spiritual conference and not the mere voicing of personal views is intended. . . . Antagonism and Contradiction are unfortunate and always de structive
of truth. . . The purpose is to emphasize the statement that consultation must have for its object the investigation of truth. He Who expresses an opinion should not voice it as correct and right but set it forth as a contribution to the consensus of opinion; for the light of reality becomes apparent when two opinions coincide. . . . Man should weigh his opinions with the utmost serenity, calmness and composure. Before expressing his own views he should carefully consider the views already advanced by others. If he finds that a previously expressed opinion is more true and worthy, he should accept it immediately and not wilfully hold to an opinion of his own. . . True consultation is spiritual conference in the attitude and atmosphere of love. Members must love each other in the spirit of fellowship in order that good results may be forthcoming. Love and fellowship are the foundation. "
PART FOUR — BAHA'I ADMINISTRATIVE INSTITUTIONS
WORKSHOP #1 (Continued)
CONSULTATIONo Consultation is a testing of the spiritual quality of the
individuals involved. Probably of all parts of community life, he re is
where we show our be st or our worst“ Each individual is called upon to practice restraint, that prime quality of a mature and poised individual“ We exercise restraint when we refrain from saying anything which comes into our heads, when we speak briefly and to the point -- not as orators with long introductions and lengthy embellishments of the point; when we listen respectfully to the opinions of other 3; when we do not speak unless or until we have a definite contribution to make; when we keep undue emotion out of our comments and suggestions; when we do not make comments aimed at individualso Such a restraint (or self—discipline) helps to build that atmosphere and practice of group thinking which is the mark of true consultation,
Independence of judgment is an important characteristic, Each of us tends somewhat to lean on the opinions of the particular person who first introduced us to the Faith or the one with whom we have studied rnost° If a Bahá’í always looks to another person to see how that person is going to vote or what he is going to say, he is falling into the pattern of leaderdisciple. This is a false relationship for a Bahá’í community° Personality is not the basis on which a true Bahá’í community can be built, We do not have any division of people into leaders and followers, leaders and disciples°
We are all disciples of Bahá’u’lláhfi followefs of His and of‘Abdu’l-Bahá, the Center of the Covenant, and of Shoghi Effendi, the Guardian, Other than that, the only leadership we recognize is that of the assemblies we elect, and in the case of the assemblies, it is not the leadership of one person —- not in a healthy Bahá’í community. In a healthy Bahá’í community, the elected assembly -- making its decisions through consultation -- provides the leadership . ., .
Therefore, inexperienced though we may be, new in the Faith as we may be, in consultation we simply and directly offer our ideas, our opinions, and our judgment as the be st we have to offer at the time° Through our
continued study of the teachings, freed of dependence upon any dominant personality, our inexperience and lack of knowledge will be replaced by
experience and knowledge drawn directly from the teachings,
To do the se things, to grow in character, to gain spiritual poise, to learn to think and act together with fellow-believersg each of us needs to be patient and to practice faith, We need patience with ourselves lest we become discouraged with our shortcomings; we need patience with others lest we be a source of discouragement and hindrance to themo Patience can open the door to growth and understanding.
Your Experience as a Bahá’í, pp., 6—7, sub—topic 4
(I
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PART FOUR - BAHA'I ADMINISTRATIVE INSTITUTIONS 39
WORKSHOP #II
Topic: Functions of the Local Spiritual Assembly
C on sultation Guide:
Keeping in mind the five steps mentioned by Shoghi Effendi (TM, p, 8) to be taken in efficiently solving a problem before an Assembly, in e,
l. Ascertainment and agreement upon the facts Agreement upon the spiritual or admmistrative Teachings which the question involves
3. Full and frank discussion of the matter
Offering of a resolution
mph Voting upon the resolution
CONSULT and take ACTION re the following possible problems brought before an Assembly:
1. Local Spiritual Assembly has received an application for enrollment. Applicant states he wishes to retain membership in his church -- for a time at least,
2. One member of the Local Spiritual Assembly is continuously absent from Assembly meetings —— for no valid reason”
3. It is reported to the Local Spiritual Assembly that two members of the community have ”hurt feelings" because they heard that another member of the community stated an untruth about them.
"The All—loving God created man to radiate the Divine Light, and to illuminate the world by his words, action and life. " ‘Abdu’l-Bahá, Paris Talks, pc 113
PART FOUR - BAHA'I ADMINISTRATIVE INSTITUTIONS
WORKSHOP #III
Topic: Functions of the Local Spiritual Assembly
C on sultation Guide:
"A Spiritual Assembly in maintaining its threefold function of a body given (within the limits of its jurisdiction) an executive, a legislative and a judicial capacity, is charged with responsibility for initiating action and making decisions, "
National Assembly» The Bahá’í World9 V01o X1319 pg 297
10 Discuss the responsibilities of the LSA in providing encouragement and as sistance to newly enrolled believers until they become firmly grounded workers for the Cause“
2,. Consult regarding the true meaning of the following ”prime requisites9 "
mentioned by ‘Abdu’l-Bahá as applying to members of a Local
Spiritual Assembly” ‘Abdu’l-Bahá9 Cited in BA? pg 21 an Purity of Motive
bu Radiance of Spirit
ca Detachment from all save God
do Attraction to His Divine Fragrances
ea Humility and lowliness amongst His loved ones
fo Patience and long—suffering in difficulties
g° Servitude to His exalted Threshold
3° Consult regarding the true meaning of the discharge by the LSA of the spiritual responsibilities listed belowo (See BAS pg 41)
aa Trustworthiness b. Regard for interest of the believers co Promotion of the Cause
"Faith is the magnet Which draws the confirmation of the Merciful One“ Service is the magnet which attracts the Heavenly strength, I hope thou Wilt attain both“ ” ‘Abdu’l-Bahás The Divine Art of Living, pg 51
h
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PART FOUR - BAHA'I ADMINISTRATIVE INSTITUTIONS 41
THE NINETEEN DAY FEAST
Divine Authority back of establishment of Nineteen Day Feast
”The Nineteen Day Feast was inaugurated by the Báb and ratified by Baha' u'llah, in His Holy Book, the Aqdas 'Abdu’l- Baha in London, Bahá’í News, #33, cited in The Bahá’í World, Vol. XII, p., 298
Purpose
'The Nineteen Day Feast has been described by the Guardian as the foundation of the World Order of Baha'u'llah. It is to be conducted according to the following program: The first part, entirely spiritual in character, is devoted to readings from Bahá’í Sacred Writings; the second part consists of general consultation of the affairs of the Causeo The third part is the material feast and social meeting of all the be-= lievers, and should maintain the spiritual nature of the Feast,
'Bahá’ís should regard this Feast as the very heart of their spiritual activity, their participation in the mystery of the Holy Utteranc:es their steadfast unity one with another in a universality raised high above the limitations of race9 class, nationality, sect and personality, and their privilege of contributing to the power of the Cause in the realm of
collective action.” National Assembly, The Bahá’í World, Vol. XII, p. 298
Attendanc e
'Only members of the Bahá’í community, and visiting Bahá’ís from other communities, may attend these meetings, but young people of less than twenty-one years of age, Who have studied the Teachings and declared their intention of joining the community on reaching the age of twenty-one may also attend.
'Regular attendance at the Nineteen Day Feast is incumbent upon every Bahá’í, illness or absence from the city being the only justification for absence“ Believers are expected to arrange their personal affairs so as to enable them to observe the Bahá’í calendar.”
National Assembly, The Bahá’í World, Vol. XII, p., 298
PART FOUR — BAHA'I ADMINISTRATIVE INSTITUTIONS
THE NINETEEN DAY FEAST (C ontinued)
Readings at Nineteen Day Feasts
Although the question about What readings are appropriate for the spiritual portion ‘of the'Nineteen Day Feast was answered a number of years ago, it hasbeen asked so frequently in recent months that the National Spiritual Assembly finds it advisable to quote the following excerpt from a; letter to a believer from the Guardian through his assistant secretary dated April 27, 1956, published in the Australian Bahá’í Bulletin: ‘
"The Writings of the Báb and Bahá’u’lláh can certainly be read any time at any place; likewise the Writings of 'Abdu'L—Baha are readl-freely during the spiritual part of the Feast. The Guardianhas instructed that duringthe spiritual part of the Feast, his own writings should not be read. In other words, during the. spiritual part of the Feast, reading should be confined to the Writings of the Báb, Baha'u'llah andto a lesser extent, of the Master; but during that part of the Feast the Guardian's writings should not be read, During the period of administrative discussion of the Feast, then the Guardian’s writings may be read, Of course, during the administrative part of the Feast there can be no ob jection to the reading of the Writings of the Báb» Baha'u'llah or
'Abdu'l—Baha. " y ‘ b National Spiritual Assembly, Bahá’í News #335, Jana 1959
W
1“
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PART FOUR - BAHA'I ADMINISTRATIVE INSTITUTIONS 43
THE BAHA'I FUND
THE NATIONAL FUND ) ”And as the progress and execution of ) spiritual activities is dependent and conTHE LOCAL FUND ) ditioned 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“ ” Shoghi Effendi, March 12, 1923, BA, p., 41
LOCAL BAHA'I FUND ”The institution of the local Fund, in every center where the adminis trative structure of the Faith has been erected, should be assiduously developed. " Shoghi Effendi, Challenging Requirements, pa 9
"It is the sacred obligation of every conscientious and faithful servant of Baha'u'llah who desire to see His Cause advance, to contribute freely
and generously for the increase of that Funds ” Shoghi Effendi, BA, pp, 41-42
THE HUQUQU'LLAH "It is to be offered through the Guardian of the Cause of God; that it may be expended
for the diffusion of the Fragrances of God and the exaltation of His word, for benevolent pursuits and for the common weal." ‘Abdu’l-Bahá, Will and Testament, pg 15, para 2
(RIGHT OF GOD)
CONTINENTAL BAHA'I FUNDS (FIVE) "Urge (the) initiation (of) five Continental Bahá’í Funds which, as they develop, will increasingly facilitate (the) discharge (of the) functions assigned (to the) Boards“ "
"Transmitting five thousand pounds (as) my initial contribution (to) be
equally divided (among the) five Continents° Appeal (to the) twelve
National Assemblies (and) individuals (to) insure (a) steady augmentation
(of the se) Funds through annual assignment (in) National Budgets (and by)
individual contributions, " October 1957 Message from Shoghi Effendi, Insert in November 1957 Bahá’í News
”We must be like the fountain or spring that is continually emptying itself of all that it has and is continually being refilled from an invisible. source° To be continually giving out for the good of our fellows undeterred by fear of poverty and reliant on the unfailing bounty of the Source of all wealth and all good —- this is the secret of right livingu "
Shoghi Effendi, Bahá’í News, Sept, 1926
PART FIVE
THE INDIVIDUAL BELIE VER
THE MOST ESSENTIAL OBLIGATION
"But let us be on our guard -- so the Master continually reminds us from His Station on high —- 1e st too much concern in that which is secondary in importance, and too long a preoccupation with the details of our affairs and activities, make us neglectful of the most essential, the most urgent of all our obligations, namely, to buiy our cares and teach the Cause, delivering far and Wide this Message of Salvation to a sorelystricken world." Shoghi Effendi, BA, p. 42
"IT IS UPON THE INDIVIDUAL BELIEVER, constituting the fundamental unit in the structure of the Homefront, that the revitalization, the expansion, and the enrichment of the Homefront.must ultimately depend.
"The more strenuous the effort exerted, daily and methodically, by the individual laboring on the Homefront to rise to loftier heights of consecration, of self—abnegation, to contribute, through pioneering at home, to the multiplication of Bahá’í isolated centers, groups and assemblies, and to raise, through diligent, painstaking and continual endeavor to convert receptive souls to the Faith he‘has espoused, the number of its active and wholehearted supporters, the sooner will the vast and multiple enterprises, launched beyond the confines of the homeland, and now so desperately calling for a greater supply of men and means, be provided with the necessary support that will ensure their uninterrupted development and hasten their ultimate fruition, and the lighter will be the burden of the impending contest that must be waged, sooner or later, Within the borders of the Union itself, between the rising institutions of Baha'u'llah’s embryonic divinely-appointed Order, and the exponents of obsolescent doctrines and the defenders, both" secular;~ and religious, of a corrupt and fast-declining society. "
Shoghi Effendi, September 21, 1957 message,
Heights Never Before Attained
K!
II
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PART FIVE - THE INDIVIDUAL BELIEVER 45
LAWS OF THE KITAB—I—AQDAS -— Currently binding on Bahá’ís in the United States
1. Daily Obligatory Prayer (Bahá’í Prayers, pp. 117-128) 2. Ordinance of Fasting (BC, pp. 12—15) 3. Marriage (a) Monogamy (GPB, p, 214; BC, p, 11) (b) Conéen’c of Parents (TM, pp, 19-22) (c) The Bahá’í Marriage Ceremony (TM, pp, 19-20) (d) Divorce (TM, p, 22) ‘4. Burial (TM, p, 23)
5. Abstinence from Alcoholic Beverages (BC, p, 11)
MEMBERSHIP IN NON—BAHA'I ORGANIZATIONS
. 1. Church Membership (WOB, p, 199; TM, pp. 16-17)
2., Membership in Free Masonry (BN, Sept, 1955, p. 4) 3. Political Parties (WOB, p. 64; TM, p, 17)
4. Other NonuBahá’í Organizations (TM, pp, 16-17)
OTHER TEACHINGS AND EXHORTATIONS
1. ”Sacred Obligation to teach the Faith" (W&T, pp, 10, 25)
'2. Making of Wills (GPB, pc 214; TM, p, 25) 3. Obligation to engage in a trade or profession (BWF, p. 195) a 4. Obedience to Civil Government (WOB, pp. 64, 65—66) 5. Bahá’ís in Military Service (BN, #240, Feb. 1951, p, 2 ' EN, #247, Sept" 1951, p, 4
Bahá’í World V01, XII, pp. 316—318)
PART FIVE - THE INDIVIDUAL BELIEVER
GUIDANCE -- TO THE INDIVIDUAL BAHA'I
PURPOSE OF BAHA'I ADMINISTRATION
". . . 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 le st 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 1e st 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 embarrassing obstacle, the fulfillment of our Master's dearest wish. ” Shoghi Effendi, BA. p. 103
GUIDING PRINCIPLES OF BAHA'I ADMINISTRATION
”Whether it be by an open and bold assertion of the fundamental verities of the Cause, or the adoption of a less direct and more cautious method of teaching; whether by the dissemination of our literature or the example of our conduct, our one aim and sole object should be to help in the eventual recognition by all mankind of the indispensability, the uniqueness and the supreme station of the Bahá’í Revelation. Whatever method he adopts, and however indirect the course he chooses to pur sue, every true believer should regard such a recognition as the supreme goal of his endeavor. " Shoghi Effendi, BA, p. 109
”BAHA'I ADMINISTRATION" VERSUS ” PROCEDURE"
Bahá’í Administration -- Shoghi Effendi in World Order of Baha'u'llah,
page 144, refers to ”Bahá’í Administration" as "not only the nucleus but the very pattern of the New World Order destined to embrace in the fullness of time the whole of mankind, " and that it can assert its claim and demonstrate its capacity to be regarded as this pattern only as "its component parts, its organic institutions, begin to function with efficiency and vigor. ”
Procedure —-- An orderly way of conducting business and the practical
affairs of the Cause; it is diffisrent in different places; it can be changed
whereas administrative principles (the "immutable laws of God”) cannot be changed. (From Agenda for 1958 Fall Conference called by the National Spiritual Assembly)
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Special Insert
September, 1952
Bahá’í News
Building The Bahá’í, Community
HE following address by our beloved fellow Bahá’í of Belgium, M. Louis Henuzet, was given at the Fourth European Teaching Conference and Summer School in Scheveningen, Holland, in September 1951. It is being published at the request of the delegates to the 1952 Annual Bahá’í Convention in Wilmette, and with the permission of the European Teaching Committee. Every believer, whether experienced or inexperienced in Bahá’í administration, will be stirred by M. Henuzet’s brilliant and mature presentation of those essential principles upon which rest the perfection and destiny of the new civilization which the followers of Bahá’u’lláh are called upon to bring into
being.
It is strongly recommended that every Bahá’í communityand every Bahá’í group set aside some time at an early date to read this statement together. It can be a very useful guide in orienting Bahá’í students to those principles of “faith in action” that they will be expected to support and demonstrate when they affiliate themselves with the membership of the Bahá’í World Community.
On the faith of each member of the community rests the foundation of the administrative structure which is taking shape (in the Bahá’í World Community). Christ said: “Thou art Peter, and upon this rock I will build my Church.” Friends! Let our faith be like a rock. The Cause of God must rest on such a rock. From faith is born hope. From faith is born assurance. From faith is born a vision of the world of tomorrow. And our Cause leads to the realization of this Vision; our Cause which is the only, the unique Ark of salvation for humanity.
Our first aim in our teaching task must be the communication of our faith to those Who are attracted by the “Glad Tidings.” Their attachment' to God, their attachment to the Author, to the Forerunner and to the Center of our Covenant must be the first criterion for our Assemblies when they decide on requests for membership. If a doubt remains, let us not hesitate to postpone a declaration which shows the possibility of developing a weakness later and let us try to reinforce, by our example and through supplementary teachings, the conviction of those who ask for a place in our great family.
Just as our faith must be unshakable, so, also, our love must be stainless. The unity of our communities depends on our mutual understanding. Let us beware, dear friends! Let us, who are protecting the future of our communities, be especially careful to dry up at the very beginning every source of discord. We cannot overemphasize the danger of such centers of dissension to the character of our love and to our community.
These two essential qualities, Love and Faith, are a source of great happiness. From them we draw enthusiasm and courage. And when we do, our Cause progresses, progresses magnificently in an atmos —THE AMERICAN NATIONAL TEACHING COMMITTEE
phere of untiring devotion, through efforts given without regret.
Administration
We know that the institutions we are establishing are the agencies which must assure the world of tomorrow and the peace to which we aspire.
Our institutions are divine in origin. They have been designed by the will of Bahá’u’lláh and established by ‘Abdu’l-Bahá on principles Which, even though few in number, are absolutely essential; principles which meet the laws of universal 10ve, of permanent justice which will preside over our destinies. These institutions cannot be compared to any administrative systems Which have existed up to now. Their purpose, perfectly defined in the Writings which have been left to us, will be attained if we are able to apply the basic law of their functioning: the law of consultation. Our Guardian writes: “Its unbreakable foundation is the principle of consultation, which ‘Abdu’l-Bahá declared to be the fulfillment of individual conscience in this new age.”
All these essentially spiritual principles are unchangeable; they are the base of our administration. It is our concern to bring them to practical functioning by the decisions which we make. We must not forget that our decisions can never go beyond the spiritual laws which must be expressed in them. Procedure will always be supple, adaptable, conform to the needs of the hour, in the measure that respect for the laws of the Aqdas, the spirit of justice, the will to demonstrate love and a consideration of the good of all are invariably in the directions we give. In this way, the Holy Spirit will guide our Assemblies.
Qualities of the Members of the Assemblies
‘Abdu’l-Bahá says: “The prime
requisites for them that take counsel together are purity of motive, radiance of spirit, detachment from all save God, attraction to His divine Fragrance, humility and lowliness among His loved ones, patience and long~suffering in difficulties and servitude to His exalted Threshold.”
In the heart of the Assembly, the first condition is unity, a unity guaranteed by the love and harmony which prevail among members. The second condition is piety. ‘Abdu’l-Bahá says: “They must when coming together turn their faces to the Kingdom on High and ask aid from the Realm of Glory.”
Animated by that will to serve God and humanity, everyone will express himself freely, completely, but concisely and with moderation, and will submit himself to the will of the majority, which ceases to be the will of the greatest number and becomes the will of all.
Consultation
The great innovation of this divine system of administration is the participation of everyone in the life of the community. But consultation, to be productive, must be guided in a spirit of good will and mutual understanding. It is incumbent on the chairman to see that this spirit be maintained. This is a very delicate task which requires much diplomacy and also much firmness. In every group there are people who talk too much or out of turn and there are those who do not say a word. To calm the talkative without hurting them, to solicit the opinion of those who hesitate; here lies the art of leading a consultation. And this is only possible when everyone accepts the discipline of pooling his opinion at the right moment.
Another quality, necessary for the good of consultation, is this: Nobody must be offended by any opinion, even if he thinks that this opinion is ridiculous, wrong or even unjust.
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Let us be convinced that everyone
has one aim, one intention: the good
of the Cause.
The atmosphere of consultation reflects the state of our souls. If we are impregnated with an ideal of love, of common action, the ideal which is the base of our faith, we will be able to keep a high spiritual character in our consultation; and on the other hand, the benefits of such a harmony will rejoice our hearts and lighten our souls. Our life together, fighting for the same ideal, meeting the same difficulties, making the same sacrifices, will further the realization of Our true personal destinies, as well as establish peace in the entire world.
From these thousands of little luminous points which are the Bahá’í communities in the 'world, waves of individual actions spring up, first channeled in the community through the local institutions, by means of consultation, rising magnificently up to the supreme bodies of our administrative order, to fall as bounty on each of us. Such is the aim of our consultation; such is its meaning.
Relations Between Assembly and Community
Our Assemblies have been invested by Bahá’u’lláh with an incontestable authority. Therefore, we must know, when we accept new believers, whether this authority is freely and entirely accepted.
The decisions which are taken by our assemblies must be followed with obedience and loyalty. Therein lies the unique safeguard of the unity of our Faith. And yet, our administrative system sanctions neither the arbitrary nor the tyrannical.
Divine in origin, protected by God, when they turn to Him, our assemblies have no other aim than to establish justice and to serve the good of all.
Those who compose them, have been chosen for their spiritual qualities. Every year a new election guarantees an equitable representation of the will of everyone. By such an act everyone entrusts to nine persons the conduct of all the afiai’rs of the Cause and by the same token promises to submit himself to their decision.
But if the assembly is elected by the community, it is not responsible to it. Our Guardian insists particularly on this point: “They are invested with an authority rendering them unanswerable for their acts and decisions to those who elect them.”
The Assembly, nevertheless, will
feel that in the consultation it finds its most fruitful source of inspiration, but it must not be influenced by the general opinion. The members judge in equity and liberty, guided only by the Writings and the injunctions of their conscience.
We must not confuse the Assembly with its members. Authority in our Cause always belongs to institutions, never to individuals. The members, elected to an Assembly, have no greater rank than other members of the community. In the meetings, no privilege can be given to them, no decisions can be asked from them. On the contrary, they will justify the choice which has been made by their humility, their modesty, their high sense of duty. Their authority exists only when they are assembled in the conditions required by our laws. We must never neglect this essential principle.
The mission which has been confided to our assemblies is that of leading the Bahá’í life within the community. Every problem should be submitted to them so that they may apply consultation and channel its benefits to the individuals concerned.
‘Abdu’l-Bahá says: “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 very person will act independené-M after his own judgment, will follow his own desire and do harm to the Cause.”
In general, we understand very well the mission of our Assemblies on the matters of teaching or when collective action must be taken, but we often forget that they must safeguard the spiritual welfare of all. The Assembly has the right to counsel individuals when their private life diverges gravely from the way defined by Bahá’u’lláh; it has the duty of using its authority when a member, by his acts, harms the community. Therefore, I would like to emphasize the necessity of spreading this concept that the Assembly is at the service of everyone, that we must consult it and take its advice when we have a difficult individual problem to solve.
Our local and national assemblies are destined to become auxiliary Houses of Justice as our Cause evolves. And now they sometimes have to arbitrate conflicts which arise in our communities. For that reason it is necessary to establish firmly their authority in the faith of
each believer that in the first moments of conflict the Assembly can bring the weight of its wisdom, of its objectivity, of its deep love to each member, to bear in the interest of justice and unity.
If we want a strong community, everyone should see in his assembly — in this organic unity Which is independent of the individuals who compose it — the light which guides us surely to the best way.
The Guardian — The Universal House of J ustice
I have spoken of faith and love, of obedience and loyalty to our assemblies. Now, it is essential to point out that we must arouse in the soul of everyone the same feelings for the twin pillars of our Cause: The Guardianship and the Universal House of J ustice.
I have no words to glorify the task accomplished by our Guardian, to praise the virtues which sustain him in his work. But beyond his person I think of the Institution Which he represents. I think at the same time of the Universal House of Justice which will achieve the social order which we are establishing. Can we understand the bounties which have been showered on our time? We have, from the very hand of the Author of our Cause, both the laws and the instruments which must interpret and complete them.
Friends, we must strive to inspire in the hearts of those Who wish to take part in this new life, a firm confidence, a peerless loyalty, a complete submission to our Guardian and to the Universal House of Justice which in the future will spread its protection over our poor torn world.
Administration is not something dead, something secondary. It is our Bahá’í life. Our faith in God, our adherence to the metaphysical or philosophical truths which shine in our Holy Scriptures have no meaning if we reject the new life which finds its fulfillment in action. To what good end do we improve our thinking or deepen our insight, if we continue to despise the fate of our poor earth.
God invites us today to create a new civilization, to bring His Kingdom to earth. Only by putting into action our administrative institutions with the spirit which comes to them from God, will we succeed in achieving such a miracle. Today the devotion of man is measured by his deeds. For these reasons a true understanding of the Bahá’í Order is the sign of the Bahá’í Life.
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PART FIVE - THE INDIVIDUAL BELIEVER 47
EXCERPT FROM LETTER DATED OCTOBER 1956 FROM THE NATIONAL SPIRITUAL ASSEMBLY DIRECTED TO THE BAHA'IS OF THE UNITED STATES
Have you ever considered the fact that in this Dispensation a person can study and learn all the teachings, feels he accepts them, and yet, if he remains outside the community of the Greatest Name, he is not a Bahá’í?
For our Faith is not fulfilled in knowledge57 nor in belief, but in the establishment of a new World Order. All knowledge, all belief and all devotion in this Dispensation focus upon that aim -- a goal Which former Dispensations could not attain,
This is the mystery of the Day of God: that faith in the Manifestation combines a spiritual, a cultural and a social truth, neither of which can be divorced from the wholeness of that sacred trutho
Therefore, While teaching is the cornerstone of Bahá’í service, teaching is not fruitful until it COnfirms the seeker in the new station of world citizenship as member of the Bahá’í community°
The Master‘ 5 unique mission was to project the Revelation of Baha'u'llah into the collective life of mankind. Gone forever are the institutions of ecclesiasticisrn, the man-made dogmas and rituals which mark the decline of former religions. In their stead we have the Guardianship, the future International House of Justice, the Hands of the Cause, the National and local Spiritual Assemblies -— all of Which perform the functions of an organic society.
As the beloved Guardian has pointed out, the present stage of the Formative Era of the Faith will not terminate until there is true interrelationship and harmony among all the component parts of the administrative order. When that blessed condition exists, the temporary title of ”Spiritual Assembly" will be replaced by the pe rmanent designation "House of Justice" and the transforming power of Baha'u'llah's Revelation will be Visible to all mankind.
PART FIVE - THE INDIVIDUAL BELIEVER
"A FAR GREATER PROPORTION of the avowed supporters of the Faith must ariseo ., o for the four-fold purpose of
winning over an infinitely greater number of recruits to the army of Baha'u'llah fighting on the home front, of
swelling to an unprecedented degree the isolated centers now scattered Within its confines, of
converting an increasing number of them into firmly founded groups, and of
accelerating the formation of local Assemblies, while safe-guarding those already in existence,
". . . to achieve this four-fold purpose. ., a It is primarily a task that concerns the individual believers wherever he may be, and Whatever his calling, his resources, his race, or his age. Neither the local or national representatives of the Community, n_o matter how elaborate their plans, or persistent their appeals, or sagacious their counsels, nor even the Guardian himself, however much he may yearn for this consummation, can decide Where the duty of the individual lies, or supplant him in the discharge of that task.
Shoghi Effendi, July 19, 1956 message,
Ine stimable Prizes Within Our Reach
I.
PART FIVE — THE INDIVIDUAL BELIEVER 49
"TO THE BELOVED OF THE LORD AND THE HANDMAIDS OF THE MERCIFUL THROUGHOUT THE WEST. ”
"In the mid-watches of the night, commemorating the passing of Him Who with His own hands laid the head-cornerstone of His Father' s House of Wor ship in that land, seated within the hallowed precincts of His shrine, and keeping vigil in the company of His closest companions, I have more than once in the midst of my devotions prayerfully remembered those chosen ones of God on whose shoulders has fallen so weighty a responsibility, whose de stiny is to bring to full fruition so excellent a he ritage. I have recalled on that peaceful and moonlit night, with much emotion and gratitude, the ine stimable bounties He lavished While on earth upon you. I have revived in my memory the glowing promises that His unfailing guidance and gracious as sistance would continue from His station on high to be showered upon you. I have pictured in my mind that beauteous vision of a Cause unfolded in all its glory which in His immortal writings He has revealed unto you. And with my head upon His thresholds I have prayed and prayed again that we may all prove ourselves worthy disciples of so gracious a Master, that we may, when called unto Him, transmit, undiminished and unimpaired, our share of the immeasurably precious heritage bequeathed by Him to us all.
”And in closing, dearly-beloved friends, What more appropriate thought with which to conclude my fervent plea than those pregnant words fallen from the lips of Bahá’u’lláh:
'0 My Friends! I bear witness
that the Divine Bounty has been vouchsafed unto you, His Argument has been made manife st,
His Proof has been revealed,
and His Guidance has shone forth upon you.
Let it now be seen what your endeavors in the path of renunciation can reveal. ' ”
Shoghi Effendi, BA, pp., 155-156
