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‘Victory Plan’ Stresses Fireside Teaching
The plan of the Hand of the Cause of God William Sears to focus on the fireside method of teaching for the balance of the Five Year Plan brings a unity of action to the entire Bahá’í community.
The “Victory Plan” gives confidence to those members of the community who have been troubled as to how they should proceed with their personal teaching and who may have slacked off in their teaching because of being uncomfortable with the way others in their community may be teaching.
On the other hand, many of the friends who feel committed to teaching teams and teaching campaigns in streets, parks, or shopping centers may certainly continue with their programs, but should now add to their teaching the individual fireside. By doing this, they are able to supply an occasion in which the new declarant can experience the warmth of Bahá’í hospitality and establish a deeper relationship with the friends. It is on this relationship that further teaching continues until the spark that has been ignited in the heart
of the seeker becomes an intense flame that will ignite the hearts of others.
For too long the American Bahá’í community has vacillated between one method or another without realizing that each individual has the freedom to teach using his own method and that, in fact, no system for teachers to practice exists in the Writings.
It is imperative for each individual Bahá’í to take this mandate for an individual fireside each Bahá’í month seriously. To do so means to find out what a fireside is and what it can do to strengthen the Bahá’í community. ‘
This section of The American Bahá’í is devoted to information about firesides, individual teaching, tapping the resources of the Bahá’í community, building Assemblies, as well as teaching methods of outstanding teachers who helped build the American Bahá’í community. .
The Fireside: A Powerful Force
“Entry by troops.” That phrase, alluded to by the beloved Master and anticipated by the Universal House of Justice in the Five Year Plan, excites us with its promise.
We conjure up visions of this occurring——a whole town suddenly becoming Bahá’í or a large number of people in one state declaring their belief in Bahá’u’lláh!
But is this really the way entry by troops will occur? Are we overlooking something? is it possible that the fireside method can win the necessary expansion goals of the Five Year Plan at this late date?
‘Abdu’l-Bahá told the early American believers to open their homes, exhibit Bahá’í hospitality, and tell people about the Faith. The beloved Guardian, over and over again, stressed the importance of fireside teaching.
In a letter dated December 11, 1952, written on behalf of the Guardian to the Bahá’ís of Punta Arenas, he states:
It should not be overlooked, however, that the most
powerful and effective teaching medium that has been found so far is the fireside meeting, because in the fireside meeting, intimate personal questions can be answered, and the student find the spirit of the Faith more abundant there.”
Did not His Holiness the Báb set the example when He declared Himself to Mullá Ḥusayn? And Mullá Ḥusayn, following the example set by the Báb, rented a house in Búshihr, opened it to the public, and began holding firesides.
And at this time in the history of the Faith, we note that The Universal House of Justice has issued a compilation, The Individual and Teaching: Raising the Divine Call, that stresses the personal fireside and the responsibility of each individual to hold one in his own home every nineteen days.
It is interesting to note that The Universal House of Justice did not issue a compilation on mass teaching at this particular time.
Back to the question raised earlier: is it possible the fireside method can win the necessary expansion goals of the Five Year Plan at this late date?
Essentially, thefireside method is a way to accomplish the concept of “each one teach one" and, as-the Guardian has pointed out, is direct teaching.
At the beginning of the Five Year Plan, a member of The Universal House of Justice spoke at the St. Louis Conference about the fundamental instruction in our Writings that we should each lead one soul into the Faith each year. He said that if we did this, beginning at that time (August 1974), we would, by the end of the Plan, have 1 per cent of the population as Bahá’ís in the United States. With a population of approximately 200 million, this would make 2 million Bahá’ís. lsn’t this “entry by troops"?
Let’s look, a little further at the concept of “each one teach one.”
If, during the first year of the Plan, you bring one soul into the Faith, there will be two of you at the beginning of the second year. Both of you lead one soul each to the Faith during year 2, making four Bahá’ís. During the third year, these four each bring one soul into the Faith, giving us 8 Bahá’ís. (This is where we should be now—eighttimes as many Bahá’ís as at the beginning of the Plan.)
During the fourth year, all eight lead one soul each to the Faith, giving us 16 Bahá’ís, and, of course, these 16 each lead one soul to the Faith during the fifth and final year of the Plan for a grand total of 32. So each one of us can easily have an effect on 31 other souls. Imagine! A community of 9 could become 288 in just five years’ time!
‘ Great as were the results of the teaching activity in the Deep South in the Nine Year Plan, enrolling about 10,000 believers in one year, greater still would have been the results if they had come in through the “each one teach one” process.
In a letter dated -December 27, 1954, written on behalf of the Guardian to an individual believer, he‘ said:
“The Guardian feels that the most effective way for the
Bahá’ís to teach the Faith is to make strong friends with their
neighbors and associates.
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Firesides Reflect Hospitality and Love
Every Bahá’í knows what a fireside is. “Yet, as we analyze firesides, we find that many of us have entirely different notions about them.
The best thing to do in such situations is go back to the Writings and find out what is said about firesides. On this page and in other parts of this section are statements about firesides that have appeared over the years from Shoghi Effendi, the National Spiritual Assembly, and the National Teaching Committee.
It is vital that the Bahá’í community find out the true nature of individual firesides. The Victory Session being prepared by the Hand of the Cause William Sears for the weekend of September 9-11 will focus on how the individual can arise to the challenge of teaching and how he can use the fireside, which has been described as the best method of teaching.
Many communities have a “fireside" to which inquirers are broughtby the Bahá’ís, usually held in the home of one of the friends. Some of these meetings have been organized for a number of years and are successful in helping bring into the Faith many believers. Whether we call them “firesides” or not, they are essentially public meetings—open house situations.
If this is working in your community, please continue it.
But add to the community teaching effort firesides such as Shoghi Effendi describes elsewhere in this section.
Part of our misunderstanding of a fireside is that we tend to use the term for many kinds of teaching activities. “Today I tiresided two people in the supermarket" may express a good teaching activity, but not a fireside.
As Bahá’ís, we have many kinds of teaching opportunities present themselves to us and we need to take advantage of all of them, whether it is a casual encounter in a store, on a plane, .in the supermarket. But these are not “Firesides."
If we simply add the concept of the home meeting to other kinds of teaching and proclamations we do, success has been promised us.
“But I don't have a home to invite anyone to." Students, single people, and those moving a great deal often have difficulty at certain times in their life inviting anyone to their own living quarters because they may not feel they have adequate places or that it would be improper to do so. The next best thing would be to work out an arrangement with other believers having homes to give the inquirer a place to experience Bahá’í hospitality.
The intent of the fireside is to show hospitality and love.
The Báb Showed True Meaning of Fireside
It is most fitting that, with the renewed emphasis on fireside teaching and with the call for 20,000 firesides between September 20 and October 20, 1977, we share with you the material prepared by the National Teaching Committee of Canada concerning the meeting of Mullá Ḥusayn with the Báb.
The following points showing the progression of the meeting of Mullá Ḥusayn and the Báb will assist us in determining the characteristics we might strive to exemplify in our firesides.
Should we be more conscious of this period of preparation? We should note, too, that all of this took place in a short period of time!
1. Mullá Ḥusayn’s Description of the Báb
As I followed Him, His gait, the charm of His voice, the dignity of His bearing, served to enhance my first impressions of this unexpected meeting. (Dawnbreakers, p. 53)
The very being of the Báb seemed to be an example of living the life.
2. The Meeting Outside the Gate of Shíráz
The seeker, Mullá Ḥusayn, was greeted by the Báb as if he were a long-lost friend.
. . . Youth of radiant countenance, . . . advancing towards him, greeted him with a smile of loving welcome. He embraced Mullá Ḥusayn with tender affection as though he had been his intimate and life-long friend . . . The Youth (Bab)
who met me (Mullá Ḥusayn) . . . overwhelmed me with expressions of affection and loving-kindness. He extended to me a warm invitation to visit His home. . . (Dawnbreakers, p. 52)
The Blessed Bab, before the fireside actually began, or can we say that the entire encounter was part of the “fireside,” demonstrated, through living the life, many important attributes:
love
purity of motive tender affection loving kindness dignity
friendliness
radiant countenance charming voice
a smile
These characteristics which overwhelmed Mullá Ḥusayn seem to be essential, even today, as a step toward developing a climate within which an invitation to one‘s home can be made. Then, of
' course, the Báb issued: A WARM INVITATION TO VISIT HIS HOME. (It would appear as though the Báb bathed Mullá Ḥusayn in _
an ocean of spirituality before giving His invitation.) 3. Mullá Ḥusayn’s Attempt to Refuse the Invitation.
Mullá Ḥusayn indicated that he had friends ‘awaiting him; the Bab, however, put his mind right by saying:
Commit them to the care of God; He will surely protect and watch over them. (Dawnbreakers, p. 53)
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Mulla l_-lusayn was impressed by the gentle yet compelling man
ner in which the Báb spoke to him. '
Was Mullá Ḥusayn comforted by the confidence of the Báb? Ought we to be more compelling, yet gentle, in our teaching?
The second invitation: When they arrived at the Babe house, He invited Mullá Ḥusayn in again: '
“Enter therein in peace, secure . . . the Báb said. (Dawnbreakers, p. 53) .
Mullá Ḥusayn said, “His invitation, uttered with power and majesty, penetrated my soul." (Dawnbreakers, p.. 54)
Attributes of the Báb: courage, confidence, and gentleness.
It is clear that Mullá Ḥusayn was deeply affected by the loving and compelling manner in which he was treated by the Báb and that this prepared him for what he was about to hear.
4. Attending to His Guest
As I entered the house . . . Immediately we were seated, He ordered a ewer ofwater to be brought, and bade me wash away from my hands and feet the stains of travel . . . and proceeded to pour the water over my hands. He then gave me to drink of a refreshing beverage, after which He asked for the samovar and Himself prepared the tea which He offered me. (Dawnbreakers, pp. 54-55)
Again, Mullá Ḥusayn was overwhelmed by the Báb’s acts of extreme kindness. ‘
Once in His home, He attended to the needs of His guest.
Do we attend to our guests within an appropriate cultural fashion-?
Do we overwhelm our friends with acts of kindness?
Are friends made to feel as if they are special and unique creatures of God? Or do we simply rely on telling them that is what they ar_e? (Perhaps there is an implication here too for relations in Bahá’í communities.) ‘ .
Mullá Ḥusayn expressed his wish to leave, which the Báb did not grant. The Báb said:
You must surely have made, the hour of your return conditional upon the will and pleasure of God. It seems that His will has decreed otherwise. (Dawnbreakers, p. 55)
It was the dignity and self-assurance of the Báb that silenced Mullá Ḥusayn. These qualities must have removed any fears Mulla Husayn might have had. Perhaps if we display this dignity and self-assurance we, too, may relieve our friends of whatever fear or burdens they may have.
5. The Questioning
The Báb questioned Mullá Ḥusayn rather than launching into declaring Himself the Promised One. (Dawnbreakers, p. 57)
By questioning, the Báb found out what Mullá Ḥusayn was interested in and looking for. He was then able to respond to his need. (lfwe do not know from whence a person is seeking, how can we relate to his spiritual needs?) Consequently, questioning our guests, in a loving and gentle manner, would appear to be very important.
6. The Báb Declares Thatthe Signs Mullá Ḥusayn Is Looking for Are in Himself
After a person tells us, directly or indirectly, what he is looking for,
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‘In
of course, he is directed to the appropriate source in the Revelation. This can be done verbally or by going to the books. However, the friend must be directed to the Cause.
7. Protest
Mullá Ḥusayn, like other people in our world today, raised a protest to the claim of the Báb. (Dawnbreakers, p. 57) What do we do when someone at our fireside has an objection to the claim of Bahá’u’lláh? Do we lose our sense of self-assurance and get defensive? Do we try to clear up the misunderstanding?
DIVERSION
How did the Master teach the Cause? Mr. Balyuzl, in ‘Abdu’l-Bahá, p. 27. records the following description of how the Master taught. This description he attributes to Bahá’u’lláh Himself. It also throws light on the nature of teaching as well:
A pleasing, kindly disposition and a display of tolerance towards the people are requisites of teaching the Cause.
Please note that the Báb did not argue with Mullá Ḥusayn. He let Mullá Ḥusayn’s comment pass; i.e., He was tolerant. Continuing the above quotation from Mr. Balyuzl, we read:
Whatever a person says, hollow and product of vain imaginings and parrot-like repetition of somebody e|se’s views though it be, one ought to let it pass. '
One should not engage in disputation leading to and ending with obstinate refusal and hostility, because the other person would consider himself worsted and defeated. Consequently, further veils intervene between him and the Cause, and he becomes more negligent of it. One ought to say: right, admitted, but look at the matter in this other way, and judge for yourself whether it is true or false; of Course it should be said with courtesy,with kindliness, with consideration. Then the other person will listen, will not seek to answer back and to marshal proofs in repudiation. He will agree, because he comes to realize that the purpose has not been to engage in verbal battle and to gain mastery over him. He sees that the purpose has been to impart the word oftruth, to show humanity, to bring forth heavenly qualities. His eyes and his'ears are opened, his heart responds, his true nature unfolds, and by the grace of God, he becomes a new creation . . . The Most Great Branch gives a willing ear to any manner of senseless talk, to such an extent that the other person says to himself: He is trying to learn from me. Then, gradually, by such means as the other person cannot perceive, He gives him insight and understanding.
From the above quotation, and the example of the Báb, thus far considered, the qualities of our firesides and teaching efforts must include, in addition to those already cited: a willingness to listen and let the other empty out avoidance of arguments
patience (with the teaching process)
The above quotation seems to contain an operative definition of teaching: . . the purpose. . . is to impart the word of truth, to show humanity, to bring forth heavenly qualities . .
How do we show humanity by teaching?
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B h ’ ’ National
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_How do we bring forth heavenly qualities by teaching?
This, same quotation contains what could be the object of teaching:
“By imparting the truth, showing humanity and bringing forth the development or emergence of heavenly qualities, the seeker's eyes and ears. . .are opened, his heart responds, his true nature unfolds, and by the grace of God, he becomes a new creation . .
It may be of some import thatthe Blessed Beauty did not say that the mind responds, but rather that the heart responds. This is a point you may wish to think about.
8. Another World
As the Báb, for the second time, began to unveil His station and Revelation to Mullá Ḥusayn, he felt as if he had been transported to a world without time. His soul became delighted; he did not sleep, nor did fatigue overcome him. (Dawnbreakers, pp. 61-62)
He then recognized his Lord. 9. Dinner
After divulging His Mission and Mullá Ḥusayn’s acceptance of it, three hours after sunset, the'Bé1b ordered dinner. Mullá Ḥusayn said of it: the servant ‘ . . . spread before us the choicest food.’ (Dawnbreakers, p. 62)
10. Deepening
I sat spellbound by His utterance, oblivious of time and of those who awaited me. (Dawnbreakers, p. 62)
The Báb went on to reveal His commentary on the Surih of Joseph that evening. It would seem as if the Báb did not waste any time deepening Mullá l_-lusayn. He also informed him about the others who must, “of their own accord, accept the Báb.
It would be an amazing thing if some of our friends and seekers -would say of our firesides: ’
This Revelation, so suddenly and impetuously thrust upon me, came as athunderbolt which, for atime, seemed to have benumbed my faculties. I was blinded by its dazzling splendour and overwhelmed by its crushing force. Excitement, joy, awe, and wonder stirred the depths of my soul. (Dawnbreakers, p. 65)
Could this be the object of a fireside, to set on fire the souls with the love of God?
11. Follow-Up Deepenings
During those days I was, on several occasions, summoned by the Báb to visit Him . . . Every time I visited Him, I spent the entire night in His presence. Wakeful until the dawn, I sat at His feet fascinated by the charm of His utterance and oblivious of the world and its cares and pursuits. (Dawnbreakers, p. 66)
It is true that we cannot expect our firesides to produce the excitement, the wonder that invaded the being of Mulláy I_,-lusayn during this meeting (fireside) with the Báb. However, it could serve as a practical model for our firesides—both in method; i.e., living the life, before, during, and after the fireside, as well as in content.
The Blessed Bab has given us an example of a teaching fireside. His example most certainly is a practical example or illustration of our beloved'Guardian’s statement on the nature of a fireside.
Direct, Indirect: What Way is Best?
Much confusion about these terms exists in the Bahá’í community, although it we look to the Writings we receive guidance on their meaning.
In 1927 the beloved Guardian referred to the “twofold method of directly and indirectly winning the unqualified acceptance of the Bahá’í Faith.” The direct method “...would assume an open, decisive and challenging tone,” whereas the indirect method “...would be progressive and cautious” and “that each of the methods in its own special way might suit a particular temperament and class of people..." (Bahá’í Administration, p. 124)
Currently, many of the friends believe direct teaching is synonymous with teaching people we don't know in streets and
parks. However, Shoghi Effendi also wrote in 1929 that certain
activities, such as World Unity conferences then under way, were “being carried out as an experiment to test the efficacy of the indirect method of teaching.” (World Order of Bahá’u’lláh, p. 9)
Firesides and public meetings were the principal teaching methods at that time, so the presumption can be made that these events were direct teaching events as long as the Faith was being taught openly. We should also presume, then, that individuals teaching at their own firesides also are involved in direct teaching.
The idea of seeking out people we don't know in public places in order to see if they are interested in the Faith or wish to become part of the Bahá’í community was introducedas a teaching method on a widespread basis during the latter part of the Nine Year Plan. Among the lessons we learned during this period are these:
A 1. There are waiting souls everywhere.
2. These souls can recognize the Manifestation of God for this day quickly.
3. Bahá’ís have the capacity and zeal to reach these souls.
4. The standard for enrollment for newly taught believers as established by Shoghi Effendi and The Universal House of Justice must be upheld.
5. No national Bahá’í community has successfully integrated this type of teaching with consolidation.
The current plan to get individual firesides under way does not need to replace any good teaching campaigns. But firesides are an ingredient that should be added to any encounter with those we don’t know who respond to the Faith as a way of establishing a strong relationship with them in order to help them understand the Faith more fully.
The National Spiritual Assembly for years has recommended that the teacher who gives someone the message also be the one to follow through with deeper teaching. This is the best way to fan the spark of a newly-kindled belief into a self-sustaining fire, which must be the goal of all teaching.
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If this is done carefully and systematically, and the new inquirer or newly-enrolled declarant has the opportunity to quickly become familiar with the meaning of being a Bahá’í, then this country may become the first to successfully accomplish the task of completing the teaching cycle of proclamation, expansion and consolidation.
We do not know how “entry by troops” will come about, except that we can be certain it will be the friends in the field who will accomplish this goal.
Additionally, wegdo not know what might develop in the future that may make our current attempts at reaching large numbers outmoded. .
That our perspective of the development of teaching is limited is seen in the statement of Shoghi Effendi in Citadel of Faith, p. 117: “This flow (of pioneers) will presage and hasten the advent of the day which, as prophesied by ‘Abdu’l-Bahá, will witness the entry by troops of peoples of divers nations and races into the Bahá’í world—a day which, viewed in its proper perspective, will be the prelude to that long-awaited hour when a mass conversion on the part of these same nations and races, and as a direct result of a chain of events, momentous and possibly catastrophic in nature, and which cannot as yet be even dimly visualized, will suddenly revolutionize the fortunes of the Faith, derange the equilibrium of the world, and reinforce a thousand-fold the numerical strength as well as the material power and the spiritual authority of the Faith of Bahá’u’lláh.”
Teaching by Example
MAY ELLIS MAXWELL
“One thing is clear, that wherever she traveled, the spirit of ‘Abdu’l-Bahá went there too. So potent was the force of His attraction on her heart that she in turn became ‘a magnet oflove drawing everyone to God.’ This alone was her method of teaching, the hidden source of an inimitable effect. The following passage comes from a letter of 1915: ‘We must first touch the heart to awaken it; if it opens and responds, we must sow the priceless seed . . . Prepare the soil with the warmth of your love just as the sun prepares the soil in the spring or the seed would not grow. Remove the stones and weeds. . . that is to say,'in a kind way try to remove prejudices . . . Uproot narrow superstitions by suggesting broader, deeper ideas. Never oppose people's ideas or statements, but give them a little nobler way of seeing life. Such words and thoughts will take effect because they come from a Bahá’í whose life flows from the Source of all life on earth today . . . My great and wise teacher, Mirza ‘Abu’l-Fadl, laid down these divine principles of teaching in my soul . . . and they have changed all my attitude. He showed me that it is the Spirit of God that is doing the work; we must wait upon the Spirit and do its bidding only.‘ "
—The Bahá’í World, Vlll (1938-1940), p. 636.
F MARTHA L. ROOT (1872-1939)
“Whoeveryou were, her loving interest was her introduction to you. There was no one, high or low, who had not felt that. Moreover, she had a message for you, a Message from a King, the Greatest of All. There was a quiet stateliness in her manne_r, an element of ceremony. ‘Make every meeting an occasion,’ she instructed me. ‘Give something always, if only a flower, some candy or fruit. Pray that they will accept from you the Greater Gift.’ ”
Of Martha Root, Shoghi Effendi cabled the National Spiritual Assembly: “Present generation of her fellow-believers recognize her (to be the) first, finest fruit (which) the Formative Age (of the) Faith (of) Bahá’u’lláh has yet produced.”
—The Bahá’í World, Vlll, p. 644.
Deepening Program Teaching Follow-up
The “Victory Plan“ launched by the Hand of the Cause of God William Sears should result in enrollments on a larger scale. To help the new believers become a part of the Bahá’í community, a newlyprepared but tested program of the National Education Committee will go into effect.
The program, described as “a key to personal transformation,” will be provided to small groups of the friends, both long-time Bahá’ís as well as newly enrolled Bahá’ís, and to inquirers. It is to provide us with a systematic way of coming to grips with the meaning of the Revelation of Bahá’u’lláh in our own lives with the goal of our reponses and thinking becoming more automatically in accord with the Teachings. '
This program will be put into effect at the request of the National Spiritual Assembly, and all institutions will help carry it out.
Initially, the program will be presented in the three key states of the Five Year Plan, but will become more widespread throughout the year until it becomes a major part of every community's teaching cycle.
Alternative programs will be made available for all areas of the country based on currently published material, all with the goal of helping the individual transform his or her life through a better understanding of the Revelation of Bahá’u’lláh.
The program will be launched during the period of intensive deepening called for, by the National Spiritual Assembly between the anniversary of the birth of the Báb, October 20, and the anniversary of the birth of Bahá’u’lláh, November 12.
Fireside Teaching: C A Personal Challenge
. . It is now imperative for every Bahá’í to set for himself
individual teaching goals. The admonition of ‘Abdu’l-Bahá to lead at least one new soul to the Faith each year and the exhortation of Shoghi Effendi to hold a Bahá’í fireside in ones home every Bahá’í
' month are examples of individual goals. Many have the capacities
to do even more, but this alone will assure final and complete victory for the Plan . . (The Universal House of Justice letterto the Bahá’ís of the world, November 16, 1969) Friends, did you know that over the entire world the most effective method of teaching is the fireside meeting in the home?
‘ “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." (Shoghi Effendi‘s statement, U.S. Bahá’í News, July 1957)
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Bahá’í’ F'z2i'%'l‘5"
A SIMPLE, PLANNED OCCASION
To hold a fireside in your home once in 19 days is your personal responsibility. Those friends who have “capacities to do even more” could hold firesides in their respective homes once in, two weeks, once a week, several times a week, or every day for that matter! ‘
Many of the friends feel that by attending firesides in the homes of others they are meeting their individual responsibilities. Many feel that their firesides must be supported by other Bahá’ís. Many feel that they simply must have a speaker at their firesides to eloquently introduce the Faith. Friends, fireside teaching is a simple occasion planned and conducted 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 personal friends or acquaintances to the Faith. It is not necessary to have a speaker, nor is it necessary to invite all of your Bahá’í friends, unless you so desire.
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 a talk. 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 guest. in the course of conversation it is possible to discover the particular interests or problems of the individual and thus determine how best to introduce the Faith to him.
BE CONFIDENT, VITAL, ENTHUSIASTIC
To be confident, full of vitality and enthusiasm is the basic requirement for teaching. These qualities come only 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.
“Not until all the friends realize that every one of them is able, in his own measure, to deliver the Message can they ever hope to reach the goal that has been set for them by a loving and wise Master. It is no use waiting for some able and eloquent teacher to take all the responsibility for the spread of the Cause. Such a thing is not only contrary to the spirit of the Teachings, but to the explicit text of the Writings of Bahá’u’lláh and ‘Abdu’l-Bahá, both of whom place the obligation of teaching not on any particular class as in former ecclesiastical organizations but on every faithful and loyal follower of the Cause. The teaching of the Word is thus made universal and compulsory. How long, then, shall we wait to carry out this command, the full wisdom of which only future generations will be able to appreciate? We have no special teachers in this Cause. Everyone is a potential teacher. He has only to use what God has given him and thus prove that he is faithful to his trust." (Shoghi Effendi through his secretary to New Zealand believers, quoted in Bahá’í Newsletter, August 1969. Vol. Vlll, No. 4)
“Blessed art thou for having opened the door of thy home unto the people to come and hear of the Kingdom . . . know thou that in every home where God is praised and prayed to, and His Kingdom proclaimed, that home is a garden of God and a paradise of His happiness.” (Tablets of ‘Abdu’l-Bahá, Vol. I, p..68)
NATIONAL TEACHING COMMITTEE (Reprinted from National Bahá’í Review, No. 28, April 1970, p. 10)
CONCERNING FIRESIDE MEETINGS
Several of the friends have asked about the differences between community firesides and individual firesides. We are happy to reprint the following guidelines from the National Spiritual Assembly that first appeared in the Bahá’í News, June 1948, andghave been periodically reprinted since then.
“The National Assembly, judging by letters and reports received in recent months, feels that there are some misunderstandings about the aim and the conduct of intimate fireside teaching meetings which can be readily 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 membersof the 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 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 specifically 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 hopes 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.’ "
This is not to saythatthe ‘community fireside,‘ which is in reality a public meeting, should be discontinued. However, it is the individual fireside which is the most effective and which it is every _Bahá’í‘s responsibility to hold in the intimacy of his home.
UNIVERSAL PARTICIPATION
“The Universal House of Justice in its message to the Bahá’ís of the world at Riḍván 1965 called on all believers ‘to raise the intensity of teaching to a pitch never before attained‘ for the vast increase in membership and institutions of the Faith necessary to achieve the Nine Year Plan. It said: ‘Universal participation and constant action will win this goal.‘ a
“Daily prayer is one of the essentials in universal participation. This is why the National Spiritual Assembly is asking each and every Bahá’í to recite the prayer for his region daily beginning no later than September 16 and continuing through Flidvan 1967. It is believed that by making this effort the bounties will be so obvious
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July 1977 7
that everyone will recognize the wisdom of continuing until all the goals of the Nine Year Plan have been won. ,
’ “This date precedes by one week that of September 23, marking the anniversary of the first mention made of our beloved Faith on this continent. This occurred at the World's Parliament of Religion in Chicago, September 23, 1893. On this date seventy-three years later, every Bahá’í is being asked to hold or attend a Bahá’í fireside. As the Guardian has written:
. . it has been found over the entire world that the most
effective method of teaching the Faith is the fireside meeting
in the home. Every Bahá’í, as a part of his spiritual birthright,
must teach, and the one avenue where he can do this most
effectively is by inviting friends into his home once in nineteen days, and gradually attracting them to the Cause." “For the many Bahá’ís-who are already holding regular firsides every nineteen days or more frequently, this is an extra opportunity to teach, and surely there will be a great potency if every Bahá’í will participate on that day through both prayer and attendance”?
Friends, while this appeal was made eleven years ago at this very time, it is most appropriate that we now consider it in light of the needs of the hour. At the time it was originally made, we were halfway through the Nine Year Plan and far behind in winning our goals. We are now past the halfway point of the Five Year Plan and again our fortunes» are at a low ebb. The simple steps outlined above, prayer and fireside teaching, can effect a dramatic turnabout and enable us, without any elaborate schemes, and with little or no expenditure of money, to win our goals easily.
‘Bahá’í News, No. 292, June 1955, p. 9. A discussion of Fireside Teaching written by the National Spiritual Assembly is in the U.S. Supplement No. 101, July 1966, p. 2.
2Reprinted from U.S. Supplement No. 103, September 1966, p. 1.
FIRESIDE TEACHING
“The Bahá’í Faith is widely known throughout America today. Each year Bahá’í events such as World Religion Day, World Peace Day, and Race Unity Day receive more extensive publicity. More than 100,000 people visit the Bahá’í House of Worship annually and receive literature. Numerous requests for information come to the Bahá’í National Administrative Headquarters from individuals in all walks of life. But the membership of the Bahá’í Faith is not growing as rapidly as it should‘. Millions of people may be ‘In Teaching by Example
“The beloved Guardian’s cablegram is a fitting tribute to a life spent in the service of the Divine Faith of Bahá’u’lláh. The cablegram runs:
“Heart is griefstricken passing Supreme Concourse distinguished pioneer Faith Bahá’u’lláh, dearly beloved staunch highminded noble soul Siyyid Mustafa. Long record his superb services (in) both teaching (and) administrative fields shed lustre on both
heroic and formative ages (of) Bahá’í. Dispensation. His magnifi- .
cent achievements fully entitle him join ranks (of the) Hands (of the) Cause (of) Bahá’u’lláh. His resting place should be regarded foremost shrine (in the) community of Burmese believers. Advise holding (of) memorial gatherings throughout India (to) his imperishable memory. Urge Indian (and) Burmese Bahá’ís participate construction (of his) tomb. Cabling three hundred pounds (as) my personal contribution (for) so praiseworthy (a) purpose." Shoghi Rabbani —The Bahá’í World, X (1944-1946).
terested, but if we do not achieve the home front goal of 600 Local
Spiritual Assemblies by 1973 we will have failed in the Nine Year
Plan. The achievement of this goal lies in confirming individuals and adding new members to every Bahá’í community. The teaching method that has produced the greatest number of new believers over the years is ‘fireside teaching.‘
“What is fireside teaching? It is the simple occasion planned and conducted 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 personal friends or 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 a talk. 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 guest. _
“There are two ways of teaching. First, there is the logical approach. No matter how we view the affairs of the world, the Bahá’í Faith is the next step. 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 stimu~lates questions and at that point real teaching begins.
“To be confident, full of vitality and enthusiasm is the basic requirement for teaching. These qualities come only 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, U.S. Supplement No. 101, July 1966, p. 2.
Tapping Resources: Some Workable Ideas
The power to accomplish the goals of the Five Year Plan lies
within the body of the believers. Yet many of the friends have not found a way to focus their efforts and release their energies in accomplishing the goals. ' There is a way, however, for Local Spiritual Assemblies and District Teaching Committees to tap the immense human resources in the Bahá’í community. This way was used in El Salvador in 1969, resulting in the accomplishment of its Nine Year Plan goals in a few months.
The plan is simple: the Assemblies or Committees assign each believer a task that will help win one of the goals, and then provide recognition for achievement. For example, an Assembly may have an extension teaching goal as well as teaching goals within its community. It makes a list of all the goals, then a list of all the Bahá’ís in the community.
Rather than waiting for volunteers, the Assembly assigns the
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Baháil §2‘i'%i3'
goal to specific individuals as their responsibility and asks them if they can carry it out. In consultation, alternative goals may be worked out if desired by the individual.
Some may not be able to accept, but most will see this as an‘
opportunity to fulfill their desire for service to the Faith.
The significance of accomplishing the teaching goal should be pointed out to the individual believer and that the bounty of being “first” to open a county or locality, for example, is rapidly disappearing. . ’
While there are no longer continents to open to the Faith, no countries that are inaccessible, no states in the United States left to open, there are counties and localities. All the counties have been
opened in a few states, and after this plan there‘ may be only a few
left with unopened counties.
The individual or family of Bahá’ís who open a county or locality can receive some appropriate recognition.
In Illinois, the Regional Teaching Committee now presents the ‘‘Heartland" plaque, a traveling award to the Assembly opening a county. in addition, the Assembly receives permanent recognition in the form of a certificate.
Another example of service is the retired Bahá’í who may be able to relocate to another community and open a county or locality. Some of our older Bahá’ís occasionally don't feel their services are important, yet many are at a stage in their life that permits them to provide a number of services for the Faith. Housing in smaller, unopened localities may be less expensive for those with retirement incomes and they might be able to provide
. a base of operations fortraveling teachers and others who might be
more active physically. the history of our Faith abounds in stories of teaching achievements of elderly Bahá’ís.
Other Bahá’ís might be able to travel to a goal locality for teaching trips, others to place books in the library. Even bed-ridden invalids can be asked to pray fervently for a specific county, locality or teaching goal as an individual responsibility for the Plan.
Bahá’í youth can be asked to undertake a variety of teaching and
3 service projects as part of the Two—Year Youth Plan as well as other
goals of the Five Year Plan.
A simple game of Frisbee in the park of an extension goal locality might result in friendships with local youth, especially if preceded by prayers for assistance in teaching and for contact with a seeking soul.
Power of Firesides
Continued From Page 1
‘ When the friends have confidence in the Bahá’ís and the Bahá’ís in their friends, they should give the Message and teach the Cause. individual teaching of this type is more effective than any other type.
“The principle of the fireside meeting, which was established in order to permit and encourage the individual to teach
in his own home, has been proven the most effective instru ment for spreading the Faith.”
With the fireside method, contact with the individual is maintained, a bond established and strengthened, and the new believer is gradually integrated into the Bahá’í community. The three essential aspects of the teaching cycle can be more easily achieved —proclamation, expansion, conso|idation—wifhout a drain on the
community in terms of either manpower or funds.
Many of us feel we have fulfilled our service to Bahá’u’lláh by serving on an Assembly, or a committee, or going to a conference, or to a summer school. But if we have not engaged in personal teaching of His Faith, we cannot be said to have fully served Him.
On the other hand, if we have not been teaching another soul, we have put ourselves in a position where we might not receive the bounties God has in store for us, for we know the assistance will be cut off if we are not teaching. '
Bahá’u’lláh tells us that teaching is “the greatest gift of God." We get some insight into what this means when we are promised that all of our deficiencies will be overcome if we teach.
‘Abdu’l-Bahá tells us that if the Bahá’í teaches because of God's Will that God may be known—and for that reason only—he will receive knowledge and his words will . . . take root in the souls of those who are in the right condition to receive them."
The Master goes on to say that the teacher will then receive knowledge and wisdom. “In such a case the benefit to the teacher in growth is as ninety per cent, compared to the ten per cent of gain to the hearer, because he becomes like a tree bearing fruit through the power of God.” (Star of the West, Vol. Ill, No. 19, p. 8).
Dare we hesitate? Do we doubt if the bounties will really come to us’?
Shoghi Effendi understood our human frailties so well that when he wrote to us about an earlier plan and pointed outthatthe powers of heaven and earth mysteriously assist in its execution, he also said, .
"Let the doubter arise and_ himself verify the truth of such
assertions. To try, to persevere, is to insure ultimate and
complete victory.” (Messages to America, p. -17)
This is a unique time in our history. Now, surely is the time for every one of us to receive the .“greatest gift"—teaching—and achieve the victories of the Plan. ‘
Teaching by Example
GRACE ROBARTS OBER (18??-1938)
(Concerning attitudes) “Wherever she was, in a public conveyance, in a public gathering, at a summer resort—people were just people, her people, and she held out the hand of friendship to them wherever she felt moved to do so. From the tramp in the street to the men and women in the high places of the earth, she felt completely at home with all, and emulated her Master, ‘Abdu’l-Bahá, in always addressing the higher self of each one. She seemed unconscious of anything but the highest in each soul. If a person had ‘ten bad qualities and only one good one,‘ she instinctively saw only the one and called to it. Her normal attitude was that of exalting everyone but herself."
To the National Spiritual Assembly: “(I am) profoundly grieved (over the) great loss sustained (in the) teaching field through (the) passing (of the) distinguished worker, (our) beloved Grace Ober. Advise (the) delegates services. (I am) joining them in fervent prayers.”—Shoghi Effendi
—The Bahá’í World, Vlll, pp. 656-660.
MRS. FANNIE LESCH (1860-1948)
‘“Abdu’l-Bahá gave His Unity Feast for the friends of Chicago at the home of Fannie Lesch. She started the first of those meetings.
_now called firesides, in her home. ‘Abdu’l-Bahá gave her instruc tions to have them on a regular day each week, at the same hour.
Her beginning was with one soul, and in due time grew to great
proportions. She continued those meetings for 40 years.” —The Bahá’í World, Xl, p_, 629.
