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Door-to-Door Teaching Clarified
Several years ago the National Spiritual Assembly of Canada published a statement in the Canadian Bahá’í News on door-to-door teaching after it had consulted with the Universal House of Justice about the matter. In recent months many of the friends have asked about the advisability of door-to-door teaching, and the National Spiritual Assembly feels it is timely to reprint the statement made by the National Spiritual Assembly of Canada for the guidance of the friends:
“The National Spiritual Assembly has now had an opportunity to consult with the Universal House of Justice on the subject of door-to-door presentation of the Bahá’í Faith. In the view of the Universal House of Justice, the principle which should govern our approach to this entire question is summed up in a sentence of Bahá’u’lláh: ‘The wise are they that speak not unless they obtain a hearing.’ They point out, therefore, that it is essential that ‘no teaching activity should be an encroachment on people’s privacy, nor should it force the teachings upon unwilling listeners.’
“Some communities have proposed the conducting of surveys to determine the interest of non-Bahá’í citizens in such subjects as religion in the schools, racial integration, etc. The purpose of these surveys would be to gather some clear indication about public attitudes to matters considered important by Bahá’ís. Such surveys or questionnaires must not contain any reference, implicit or explicit, to the Bahá’í Faith. On this question the Universal House of Justice has stated: ‘if people are to be asked a question, it should be for the reason that it is necessary for the sponsor to know the answers. Bahá’ís should not use such a method as a subterfuge to press the message upon peo- _, pie.’
“Regarding the distribution of Bahá’í literature from door-to-door, the Guardian's statement (Oct. 20, 1956) quite clearly prohibits such a practice: ‘He feels that to distribute Bahá’í pamphlets from door-to-door is undignified and might create a bad impression of the Faith. No doubt, it is the eagerness and devotion of the friends that led them to make this proposal, but he does not think that the best interests of the Cause are served by such a method . ”
The importance of discretion and honesty is stressed in using the door-to-door teaching approach. Indiscriminate distribution of Bahá’í literature must be avoided and no subterfuge is permissible. Announcements of teaching events fall within the scope of acceptable practice, as do certain committee- or assembly-planned programs. in 1963 the National Spiritual Assembly provided general guidance in this matter:
"While this type of teaching may be undertaken, particularly in neighborhoods where there is a concentration of illiterate people who cannot be reached by any other method, the National Assembly wishes to point out that it should be done only at the discretion of the assembly or organized group on its own responsibility, and with due consideration for the dignity of the Faith.
“This statement is not to be interpreted as permitting every and any individual to undertake such activities on his own initiative without consultation with the local assembly or group.”
The Local Spiritual Assembly or District Teaching Committee sponsoring the teaching project should satisfy itself that the approach would not create a bad impression of the Faith in the community. If a negative response is received, the sponsoring institution must be prepared to deal with it in an appropriate manner.
Friends Are Advised To Contact Local Officials When Teaching
Civil law permits Bahá’ís to teach the Faith publicly, but there may be local regulations to follow in order to do so. For example, some communities require that a permit or a badge be issued for each teaching campaign.
Public officials, such as police, the city manager or the mayor in small communities, should be visited by the sponsoring group iri advance of each public teaching project and informed of plans for teaching as well as the aims and purposes of the Faith. The friends will find that checking first with police and complying with local regulations will protect them should local citizens complain.
The Public Officials Information Kit from the Bahá’í Publishing Trust (6-67-03) can be helpful in this visit. Police officials should be given a copy of any invitations being handed out by the Bahá’ís so that they will know about the activity in case they get telephone calls.
When a new teaching team enters a town after another team has been there, it, too, should check with the local official the previous team had seen. This means that the name of the official should be recorded and given to the project coordinator and the District Teaching Committee so that when the town is revisited, the teachers can introduce themselves to an official already acquainted with the Faith.
In contacting local officials, the intent is to inform them of your plans, acquaint them with the Faith, and introduce yourselves, rather than to seek their permission to teach. It is possible that local ordinances may prohibit certain teaching activities.
[Page 2]
"’N ' I
Bahal R333?
15 or More Are Needed to Incorporate
With the Five Year Plan drawing to a close, many Local Spiritual Assemblies are preparing to take the steps necessary to achieve the goal of 400 incorporated Assemblies.
This is admirable, and the National Spiritual Assembly hopes that as many Assemblies as possible will incorporate. However, experience has shown that before attempting to fulfill this goal, a community should be sufficiently stable. Consequently, the National Spiritual Assembly will be encouraging only communities with 15 believers or more to do so. Assemblies considering incorporation should write for guidance to the National Spiritual Assembly before consulting an attorney.
Regarding the maintenance of an Assefnbly’s incorporated status, most states require their non-profit corporations to file an annuafreport and to pay a nominal yearly filing fee. All incorporated Local Spiritual Assemblies should determine if their state has such a requirement and, if so, comply with its details. In most cases the department of your state that requires the annual report will send you a form to fill out. However, the statute is usually written to make it the responsibility of the corporation to file the an nual report. The penalty for failure to file is usually involuntary dissolution of the corporation.
The following are extracts from the writings of the beloved Guardian on the subject of incorporation:
‘‘It is surely very important to give the Local Spiritual Assemblies some legal standing, for as the Cause progresses and its adherents increase, they will be confronted with duties they cannot even imagine at present. Not only will they have to make contracts for acquiring halls for their meeting place, but also they will be obliged to create new institutions to care for their sick, poor, and aged people. We hope that before long the Bahá’ís will even afford to have schools that would provide the children in the intellectual and spiritual education as prescribed in the writings of Bahá’u’lláh and the Master.
“For such duties that will naturally devolve upon the Local Spiritual Assembliesthere will be an increasing need for a legal standing. They will have to be considered as a legal person with the power of making binding contracts.
‘‘In small centers where the friends are still few, the taking of such steps is rather premature and may add to the complexity of Bahá’í administration."
Membership of Mental Patients and Prisoners
Every religious community must accept some responsibility for those less fortunate members who require hospitalization for mental difficulties or who have been imprisoned for infractions of civil law. The Bahá’í community should be aware of its responsibilities and needs to know how to cope with these problems.
The mentally imbalanced require special care in addition to the loving-kindness and understanding that the Bahá’í community strives to extend to all its members. Professional assistance is required, and Local Spiritual Assemblies and concerned individuals should urge Bahá’ís who are having severe psychological problems to seek the services of competent professionals.
If the person is disrupting the tranquillity of the Bahá’í community, then some kind of administrative action may be necessary, involving either the imposition of limited sanctions by the Local Spiritual Assembly or the deprivation of membership rights by the National Spiritual Assembly at the Local Assembly’s recommendation.
If a member of the Bahá’í community violates civil law, the National Spiritual Assembly should be informed. In such cases the Local Spiritual Assembly should submit a report summarizing the crime and the person's attitude toward it, the findings of the civil court, and any other pertinent information, including newspaper clippings. The Local Spiritual Assembly should also include its recommendation as to whether the person's rights of membership should be revoked, since violation of civil law does not automatically cause one to lose his Bahá’í membership rights.
A Bahá’í confined to a mental institution or a prison continues to receive whatever communications his Assembly feels will be encouraging and appropriate, including periodic visits from the friends as circumstances allow..
Upon release, the individual is free to resume his role in the Bahá’í community, providing the Local Spiritual Assembly is satisfied that he is able to function respon sibly. Again, every support and assistance possible within the resources of the community is to be made available to the person, though this effort must not consume all of the friends’ time and energies.
If an individual's rights of membership have been revoked by the National Spiritual Assembly, then his rights are not automatically restored upon his release. The individual may petition the National Spiritual Assembly for restoration of his rights either through his Local Spiritual Assembly or by writing directly if there is no Assembly in his area. When Bahá’í communities grow in numbers, strength and human resources, it is to be expected that greater preventive and therapeutic assistance will be extended to needy fellow citizens of the Bahá’í society.
New Policy for Obtaining Credentials
Bahá’ís at all times need current credentials verifying that they are Bahá’ís in good standing.
When an individual believer moves from another country to the United States, he should obtain proper credentials before leaving or ask his National Assembly to transfer his membership to the American Bahá’í community. However, if an individual moves from a country where the Faith is proscribed, he should inform the National Spiritual Assembly upon arrival and it will seek to obtain the necessary credentials on his behalf.
Because of the increased and rapid movement of the believers and the length of time (approximately four to eight months) involved in corresponding with other National Spiritual Assemblies, the National Spiritual Assembly asks the friends to assume the responsibility for keeping their membership credentials up to date and for making them available without being asked when they visit l other communities.
Bahai Pass‘
National Spiritual Assembly Asks Local Assemblies To Review lncorporations
To verify the accuracy of
and review their documents.
Assemblies that are incorporated but not listed should notify the National Spiritual Assembly immediately, giving
Alabama: Birmingham, Huntsville, Mobile, Montgomery.
Arkansas: Little Rock, Rogers.
Arizona: Flagstaff, Glendale, Mesa, Phoenix, Rural Verde Valley, Scottsdale, Tempe, Tucson.
California: Alameda, Alhambra, Altadena, Anaheim, Antelope JD, Bakersfield, Berkeley, Beverly Hills, Burbank, Chula Vista, Cerrltos, Concord, Compton, Costa Mesa, Culver City, Culver JD, Davis, Desert JD, El Cajon, El Cajon JD.
Escondido, Fresno, Fresno JD, Garden Grove, Glendale, Hayward, Huntington Beach, Inglewood, Jurupa JD, La Mesa, Long Beach, Los Angeles, Central Martin JD, National City, Nevada JD, Newhall JD, Novato, Oakland, Palm Springs, Palo Alto.
Pasadena, Pomona, Riverside, Sacramento MCD, Sacramento, San Bernardino, San Diego, San Diego North County JD, San Fernando, San Francisco, San Jose, San Luis Obispo, San Mateo,
- Santa Ana, Santa Barbara, Santa Clara.
Santa Monica, Santa Cruz, Santa Rosa, Simi Valley, Sonoma County Central JD, Sonoma County North, Southern JD, San Mateo County, South Bay JD, Stockton, Sunnyvale, Temple City, Thousand Oaks, Torrance, Ventura County JD, Victor JD, Walnut Creek, West Hollywood.
Colorado: Boulder, Colorado Springs, Denver, Fort Collins, Lakewood, Llttleton, Mesa County, Pueblo.
Connecticut: Greenwich, Hartford, New Haven, Stamford, Vernon.
Delaware: New Castle County, Wilmington.
District of Columbia: Washington.
Florida: Alachua, Broward County South, Broward County North. Dade County Central, Dade County North, Dade
County South, Fort Lauderdale, Gainesville, Hillsborough County, Jacksonville.
Miami, Miami Beach, Orlando,
Sarasota, St. Petersburg, Tampa, Wilton Manors. Georgia: Atlanta, Augusta, DeKalb
its records of Spiritual Assemblies that have been incorporated, the National Spiritual Assembly asks that Assemblies review the following listing prepared December 31, 1978, of institutions which at some time have filed Articles of incorporation,
the date of incorporation and enclosing a copy of their Articles of incorporation.
Any Assembly that appears on the list but does not presently have corporate status should notify the National Spiritual Assembly and describe the circumstances by
which it lost its incorporation.
County North, Savannah.
Idaho: Boise, Idaho Falls.
Illinois: Aurora. Batavla, Bloomington, Champaign, Chicago, Deerfield, Elgin, Elmhurst, Evanston, Glencoe, Maywood, Northbrook, Oak Park, Park Forest, Peoria.
Quincy, Rockford, Rock island, Skokie, Springfield, Urbana, Waukegan, Wheaton, Wilmette, Winnetka.
Indiana: Bloomington, Fort Wayne, indianapoiis, Kokomo, South Bend.
Iowa: Cedar Rapids, Des Moines, Davenport, Waterloo.
Kansas: Kansas City, Topeka, Wichita.
Kentucky: Lexington, Louisville.
Louisiana: Baton Rouge, New Orleans, Jefferson Parish.
Maine: Eliot, Portland.
Maryland: Baltimore, Baltimore County, Baltimore County West, Gaithersburg, Howard County, Montgomery County, Prince Georges County, Westminster.
Massachusetts: Amherst, Town of Barnstable, Beverly, Boston, Cambridge, Falmouth, Gloucester, Montague, Northampton, South Hadley, Springfield, Worcester.
Michigan: Ann Arbor, Detroit, East Lansing, Flint, Grand Rapids, Highland Park, Kalamazoo, Muskegon, Royal Oak, Saginaw, Ypsilanti Township.
Minnesota: Duluth, Minneapolis, Rochester, St. Paul.
Mississippi: Guliport, Jackson.
Missouri: Jefferson City, Kansas City, Springfield, St. Louis, Webster Groves.
Montana: Billings, Great Falls, Helena, Missoula.
Nebraska: Lincoln, Omaha.
Nevada: Clark County, Henderson, Las Vegas, Las Vegas North, Reno, Sparks.
New Hampshire: Alton, Dover, Manchester, Nashua, Portsmouth.
New Jersey: Bergenfield, Dumont, Hamilton Township, Jersey City, Montclair, Newark, Teaneck.
New Mexico: Albuquerque, Bernallllo County, Gallup, Los Alamos County, San DeKalb County South,
Lawrence,
For further information on incorporation, see Page 2 of the Bahá’í National Review in this issue.
ta Fe, Santa Fe County, Las Cruces. New York: Amherst Town, Binghamton,
Brookhaven, Buffalo, Geneva, Hamburg
Town, Huntington, lslip, Jamestown, New
York City, Rochester, Town of Hempstead.
North Carolina: Charlotte, Durham, Greensboro, Raleigh.
North Dakota: Fargo, Jamestown.
Ohio: Cincinnati, Cleveland, Cleveland Heights, Columbus, Dayton, Lakewood, Lima, Toledo, Warrensville Heights.
Oklahoma: Ada, Bethany, Edmonds, Moore, Norman, Oklahoma City, Stlllwater, Tulsa.
Oregon: Astoria, Beaverton, Clackamas
County, Clatsop County, Corvallis, Douglas County, Eugene, Gresham, Josephine County, Lane County,
Multnomah County, North Bend, North Marion County, Pendleton, Portland, Prineville, Salem, Springfield, Washington County.
Pennsylvania: Harrisburg, Philadelphia, Pittsburgh, Westchester.
Rhode Island: Providence.
South Carolina: Adams Run, Columbia, Greenville, Spartanburg.
South Dakota: Sioux Falls.
Tennessee: Memphis, Nashville.
Texas: Amarillo, Arlington, Austin, Corpus Christi, Dallas, Denton, El Paso, Fort Worth, Houston, Livingston, Lubbock, Odessa, Piano, San Antonio.
Utah: Salt Lake City.
Vermont: Brattleboro. Burlington.
Virginia: East Fairfax County.
Washington: Bellingham, King County CD No. 3, King County CD No. 6, King County CD No. 7, Longview, Makah Indian Reservation, Pierce County CD No. 3, Richmond Highlands, San Juan island, Seattle, Spokane, Spokane County CD No. 2, Tacoma, Walla Walla, Yakima.
West Virginia: Charleston.
Wisconsin: Green Bay, Kenosha, Madison, Milwaukee, Oshkosh, Racine, New Berlin, Waukesha, Wauwatosa, Whitefish Bay.
Wyoming: Casper, Cheyenne.
[Page 4]
'v' N t’ I
Bahai 9253;‘?
Dealing With Bahá’í’ Membership Problems
Enrollment in the Bahá’í Faith means that an individual has taken the wonderful step of recognizing Bahá’u’lláh as God's Messenger and His Revelation as the Word of God for this Day.
Sometimes, after becoming a member of the Faith, an individual may have doubts, perhaps even to the point of denying belief in Bahá’u’lláh. The reasons are varied: some were never taught the Faith properly and enrolled without really believing in Bahá’u’lláh in the first place; others were not deepened and had their faith shaken by tests; others find themselves unable to accept certain teachings of the Faith and, judging the Prophet's Teachings according to soclety’s standards, conclude that Bahá’u’lláh is not God's Divine Messenger.
Whatever the source of the doubts, it is the responsibility of the Local Spiritual Assembly and the Bahá’í community to help the believer through critical times of difficulty so that he may be protected from making a hasty decision, and to gradually nurture his faith so that he will be strengthened and grow more steadfast.
Role of the Local Spiritual Assembly
Whatever may prompt an individual to wish to leave the Bahá’í Faith, the only valid reason for withdrawing from Bahá’í membership is recantation of belief in Bahá’u’lláh as the Manifestation of God for this Day. Difficulty in living according to the laws and standards of the Faith is an unacceptable reason for withdrawal, as is inactivity. Belief in Bahá’u’lláh carries with it the obligation to strive to follow His Teachings.
The National Spiritual Assembly at times receives letters from individuals expressing a desire to leave the Faith without stating a reason. When the individual lives within the jurisdiction of a Local Spiritual Assembly, a copy of the letter is sent to the Assembly and it is asked to consult with the individual and help him or her resolve whatever doubts or problems may have prompted the request. (Should the individual recant his faith, the National Assembly has no choice but to honor the request.)
if the individual lives in an area without a Local Spiritual Assembly, the National Spiritual Assembly may ask a nearby Assembly to handle the case, or it may appoint a representative to act on its behalf. if the individual lives in a remote area, it may write to the individual directly.
The objective in handling a withdrawal case is not merely to clarify the individual’s Bahá’í status or to “clean up the membership list.” Rather, the aim is to draw the individual closer to God and His Prophet for this Day. Of foremost concern is the spiritual health of the individual, which can best be safeguarded by accepting the Teachings of Bahá’u’lláh and striving to practice them in daily life.
The National Spiritual Assembly has observed that the most effective means by which a Local Assembly can assist an individual who is wavering in his faith or having severe difficulties is to invite the person to meet with the Assembly, or to send a mature and deepened believer, who is sensitive to human problems and is kind and loving of manner, to meet with the person and discuss the nature of his belief and any other pertinent questions. Dealing with
the matter entirely through correspondence or over the phone generally proves unhelpful and should be avoided.
The National Spiritual Assembly also discourages the use of returnable form letters or postcards as a means of determining whether an individual wishes to maintain his Bahá’í membership. The use of such forms is inaptpropjriate because it lessens the significance of the issue at
an .
Upon investigation, an Assembly may learn that the individual believes in Bahá’u’lláh but does not wish to participate in the affairs of the Bahá’í community. if this is the case, the individual’s wishes should be honored. Every person has the right to determine what the degree of his activity will be.
The Local Assembly should strive to make each individual feel he is a welcome and valued member of the community and should, of course, try to nurture the friends and draw them closer to the community. However, Assemblies should avoid spending too much time on trying to revive the interest of individuals who do not wish to participate. The best approach is to concentrate on teaching the Faith and bringing new souls into the community.
When reporting a withdrawal case to the National Spiritual Assembly, the Local Spiritual Assemblysshouid give a brief but complete summary of the case and include its recommendation with the background information. in such cases action will not be taken without the Local Spiritual Assembly's recommendation.
The Role of the Individual Believer
Responsibility for nurturing individuals who are not yet firm in the Faith lies with each member of the Bahá’í community. The most effective method is sharing fellowship and developing the distinctive quality of Bahá’í community life.
if Bahá’í fellowship and community life were free of the bickering, pettiness, and insensitivity so common in society, and reflected consistently familial love, support, and acceptance, few people would want to leave the Faith. Moreover, they would gather from the friends the strength they need to overcome their tests and grow spiritually.
improving the quality of Bahá’í community life is incumbent on us all, and this desire should be ever present in our minds, our hearts, and our reactions to our fellowbelievers. '
Report Deaths Promptly
When a Bahá’í dies, his Local Spiritual Assembly, or, if he lives in an area not under the jurisdiction of a Local Spiritual Assembly, his Bahá’í friends, should notify the National Spiritual Assembly.
If the individual has rendered particularly distinguished services to the Faith during his lifetime, the National Spiritual Assembly would like to be notified of the beiiever’s passing immediately by telephone (call the Office of the Secretary, 312-256-4400). in either case, the National Spiritual Assembly would like to receive a brief statement on the person's life for archival purposes.
[Page 5]
"'N; l
Bahal 92%;?
The Meaning of Ayyém-i-Ha’, the Intercalary Days
The Báb showed the importance of the new Age which He came to announce by starting a new calendar. Bahá’u’lláh upheld this new measurement of time for the world of today and tomorrow. The Bahá’í year has 19 months and each month has 19 days. This comes to 361 days. However, the earth takes 365% days in its journey\ around the sun. That means there are four days (five in “leap years,” that is, every fourth year) which must be added or put into the calendar. This is the meaning of the word “interca|ary" (pronounced in-TER-lea-lary). The Intercalary Days are between the 18th Bahá’í month (February 7-25) and the 19th Bahá’í month (March 2-20).
The Intercalary Days, called “Ayyam-i-Ha,” have been
The True Significance of
"Prayer and fasting is the cause of awakening and mindfulness and conducive to the protection and preservation from tests ..."—‘Abdu’l-Bahá, Bahá’í World Faith.
“As. regards fasting, it constitutes, together with the obligatory prayers, the two pillars that sustain the revealed Law of God. They act as stimulants to the soul, strengthen, revive, and purify it, and thus insure its steady development.
“The ordinance of fasting is, as is the case with these three prayers, a spiritual and vital obligation enjoined by Bahá’u’lláh upon every believer who has attained the age of fifteen. In the Aqdas He thus writes: ‘We have commanded you to pray and fast from the beginning of maturity; this is ordained by God, your Lord and the Lord of your forefathers. He has exempted from this those who are weak from illness or age, as a bounty from His Presence, and He
is the Forgiving, the Generous.’ And in another passage He .
says: ‘We have enjoined upon you fasting during a brief period, and at its close have designated for you Naw-Rúz as a feast . . . The traveler, the ailing, those who are with child or giving suck, are not bound by the fast .. . Abstain from food and drink, from sunrise to sundown, and beware
named by Bahá’u’lláh as days to be specially devoted to hospitality, to the giving of presents and gifts, visiting and looking after the sick and the poor. These days and activities are both a joyous time of fellowship and service to others, as well as a time of preparation for the spiritual experience of the Fast which follows immediately after the close of Ayyam-i-Ha. First comes the happy expression of Bahá’í love and brotherhood carried out in actions of kindness toward others, and then comes the time of the Fast when we Bahá’ís seek our full ration of spiritual food through special remembrance of God.—Based on letter from the National Spiritual Assembly of India, Bahá’í News, (U.S. Supplement, p. 2) Feb. 1967.
the Period of Fasting
-lest desire deprive you of this grace that is appointed in the
Book)
“Also in the ‘Questions and Answers’ that form an appendix to the Aqdas, Bahá’u’lláh reveals the following: ‘Verily, I say that God has appointed a good station for fasting and prayer. But during good health its benefit is evident, and when one is ill, it is not permissible to fulfill them.’ Concerning the age of maturity, He reveals in the appendix of that same book: ‘The age of maturity is in the fifteenth year; women and men are alike in this respect . . .’
“The fasting period, which lasts nineteen days starting as a rule from the second of March every year and ending on the twentieth of the same month, involves complete abstention from food and drink from sunrise till sunset. It is essentially a period of meditation and prayer, of spiritual recuperation, during which the believer must strive to make the necessary readjustments in his inner life, and to refresh and reinvigorate the spiritual forces latent in his soul. Its significance and purpose are, therefore, fundamentally spiritual in character. Fasting is symbolic, and a reminder of abstinence from selfish and carnal desires.”—Shoghi Effendi, through his secretary, Bahá’í News, March 1936.
Prayer a Personal, Not Institutional Responsibility
From time to time the National Spiritual Assembly has published statements in the Bahá’í National Review which stress the fact that prayer is essentially a personal obligation and advised Bahá’í institutions to refrain from developing or legislating specific activities that would lead to regimentation in acts of prayer.
The intent of the statement is to remind the friends that prayer is essentially a personal act and should not be imposed upon individuals, however well-meaning the reason. This does not mean that gathering for prayers in the morning is discouraged. In fact, during the Five Year Plan the Universal House of Justice has encouraged Local Spiritual Assemblies to gather the friends for prayers each day during the hours between dawn and two hours after sunrise in those localities where such gatherings would fit into the pattern of the friends’ lives.
While the National Spiritual Assembly of the Bahá’ís of the United States has not specifically been given this particular goal, those Bahá’í communities that wish to gather for dawn prayers are encouraged to do so. If a com munity decides to do so, the friends should understand that attending the prayer gatherings is a matter of personal preference and not an obligation.
Prayers to Be Read as Revealed
Bahá’ís sometimes ask if it is permissible to alter pronouns and other words to better fit their circumstances when reading prayers. in this regard the beloved Guardian made the following statement:
“Also concerning your question about the prayers and changing the pronoun: this cannot be done, even in the long Obligatory Prayer or the Healing Prayers. Either we must square this mere detail or say a prayer that applies to our sex or number.”
The Universal House of Justice has explained that the only exception to this rule is the prayer for the dead found on page 260 of Prayers and Meditations, which allows for a change in gender.
[Page 6]
'r' N t’ I
Bahai R§v'%'J3
Business Ventures Should Be Established on Legal Basis
Every year Local Spiritual Assemblies and individual believers appeal to the National Spiritual Assembly for assistance in trying to resolve disputes over business ventures that have gone awry. invariably, the cases involve well-meaning and devoted Bahá’ís who had the best intentions when they initially made plans to start a business or made a business deal of some sort. '
Feeling that they can trust their Bahá’í partners, they neglect to seek the advice of attorneys and enter the venture on the basis of verbal agreements or inadequately drawn written statements that later become confused, misunderstood, or misinterpreted. Consequently, when differences arise, there is no real way of resolving the problem since the parties cannot agree on what the original terms of the venture were.
The National Spiritual Assembly cannot stress strongly enough the importance of establishing all business dealings on a firm legal foundation, whether or not they involve
- >_ne’s fellow-believers. This applies equally to loan transac
ions.
Taking this vital precaution will not only save everyone from considerable grief later on, but will save both the
Appeals for Aid
From time to time Bahá’ís and others who claim to be Bahá’ís appeal to Spiritual Assemblies along their routes of travel for funds and other kinds of assistance to meet alleged emergency needs.
Bahá’ís by nature, training and conviction are kind, generous and sympathetic; but theirs is not a travelers’ aid or social welfare agency prepared to serve the needs of itinerants other than on some selective and discriminating basis.
The beloved Guardian instructed that individuals in need should look first to their relatives and after that to the local social service agencies that provide for human welfare. Therefore, when traveling persons call upon Assembly secretaries or individual Bahá’ís for financial assistance or food and lodging, they should in most cases be directed to the local welfare office or travelers’ aid. For ready reference every Assembly should know where these offices are located, their telephone numbers and even the persons within the offices. Often the local police department can provide such information. .
Careful and loving support should be provided for anyone who has a true moral claim upon the generosity of Bahá’ís, but the employment and financial problems of many drifting, rootless persons can only be solved in other ways, and charity must be seen in its proper light of responsibility as well.
The National Spiritual Assembly urges the friends to be cautious about taking people into their homes and lending them money, for experience has shown that such overtures of loving-kindness and hospitality are often abused and cause considerable difficulty for the community.
Local Spiritual Assembly and the National Spiritual Assembly from having to spend their precious energies trying to resolve disputes that could have been avoided in the first place.
The National Spiritual Assembly, therefore, advises Local Spiritual Assemblies to urge members of their communities whom they know are contemplating entering into business arrangements with their fellow-believers to seek
the advice of a competent attorney so that the ar rangements may be established on a firm legal basis.
Donating Bodies, Organs to Science
The following extract is taken from a letter written on behalf of the beloved Guardian dated March 22, 1957:
“There is nothing in the Teachings against leaving our bodies to medical science. The only thing we should stipulate is that we do not wish to be cremated, as it is against our Bahá’í laws.
“As many people make arrangements to leave their bodies to medical science for investigation, he suggests that you inquire, either through some lawyer friend or through some hospital, how you could do this, and then make the necessary provision in your will, stipulating that you wish your body to be of service to mankind in death, and that, being a Bahá’í, you request that your remains not be cremated and not be taken more than an hour’s journey from the place you die.
“The spirit has no more connection with the body after it departs, but as the body was once the temple of the spirit, we Bahá’ís are taught that it must be treated with respect.”
On Teaching Black Muslims
in the February 1978 issue of Bahá’í National Review a statement appeared on page six which stated that “the need to exercise caution in associating with Muslims from Eastern countries should be applied to Black Muslims as well, because we do not know the degree to which the traditional Muslim view of the Bahá’í Faith affects the attitudes and behavior of Black Muslims, who in recent years have drawn closer in their views and practices to orthodox Islam.”
This statement is not entirely correct. Black Muslims, while they may be influenced by traditional Muslim views of the Bahá’í Faith, are nonetheless Americans and may be taught the Faith without restriction. The friends are simply urged to use wisdom in all their teaching activities.
[Page 7]
'7’ N t" I
Bahal R:l°e’l3‘
Treating Sacred Objects Reverently
The Sacred Scriptures of the Faith, as well as those objects that bear the Greatest Name, and photographs of the Master, the beloved Guardian, the Holy Places at the World Centre and the Houses of Worship should be treated with dignity and reverence. For example, it is inappropriate to keep the Sacred Scriptures of the Faith or the Greatest Name in a bathroom, to design ash trays bearing the Greatest Name, to put a cup of coffee on any of these photographs or on the Holy Texts, or to carry a prayer book in one’s hip pocket.
Americans, unlike people from Eastern countries, generally‘ lack training in the attitude of reverence, and often are prone to treat the sacred in a casual manner. As Bahá’ís, we are part of a world community and strive to take on a set of values that transcend the values of American society and are identified with the distinctive characteristics of Bahá’u’lláh's Revelation.
Since reverence is less and less understood by Western
Turn to Assemblies
When difficulties of local or national significance arise in the Bahá’í community, the National Spiritual Assembly would greatly appreciate it if the friends would turn for guidance first to their Local Spiritual Assemblies, or, if they live in an area without a Local Spiritual Assembly, to their Auxiliary Board member, rather than calling or writing to the National Spiritual Assembly. The friends may be assured that when articles appear in the press condemning the Faith or misrepresenting its history and Teachings, or when emergencies arise that are national in scope, the National Spiritual Assembly is handling the situation and will inform the friends of the action it is taking when appropriate.
When emergencies arise on the local level, the friends should immediately seek the advice and counsel of their Local Spiritual Assembly, which can then decide whether the matter warrants notifying the National Spiritual Assembly.
No Need to Renew Marriage Vows
Occasionally, the National Spiritual Assembly learns
that the friends wish to renew their marriage vows. Sometimes couples who are already married wish to have a Bahá’í ceremony after they have entered the Faith. The Universal House of Justice has given the following guidance on this matter: ...as the Guardian says, “Bahá’í marriage is something you perform when you are going to be united for the first time, not long after the union takes place.” if, however, such a couple would like to have a meeting of their friends at which Bahá’í prayers and ‘readings are said on behalf of their marriage now that they are Bahá’ís, there is no objection to their doing so, although it must be understood that this does not constitute a Bahá’í marriage ceremony.
(From a letter dated June 23, 1969, to the National Spiritual Assembly of Peru)
society, it devolves upon the Bahá’í community, armed with the principles of a new Message, to work -diligently toward a proper respect for those things that are divine. While cultural expressions may vary, the standards by which they should be measured are set down in the Holy Laws and principles expounded by Bahá’u’lláh and interpreted by ‘Abdu’l-Bahá and Shoghi Effendi. We should strive, therefore, to familiarize ourselves with these standards through constant study of the Teachings.
By striving to become more aware of the need to acquire the attitude of reverence, which implies respect, veneration, honor, worship, deference, and adoration, we can increase our spirituality and help uplift the standards of the Bahá’í community. (For a further discussion of the attitude of reverence, see The Dynamic Force of Example, pages 87-91, one of the volumes of the Comprehensive Deepening Program.)
’ ’ 1979 BAHA’| NATIONAL CONVENTION
EVERYONE IS INVITED!
The National Spiritual Assembly cordially invites you to attend the
70th BAHA’l NATIONAL CONVENTION
Join in the celebration of the successful conclusion of the Five Year Plan and the inauguration of the new Seven Year Plan.
April 26-29, 1979
BAHA'l HOUSE OF WORSHIP Wilmette, Illinois
RAMADA O'HAFtE INN Mannheim & Higgins Rds. Des Plaines, Illinois 60018
(312) 827-5131
The convention site will be the Ramada O'Hara inn near Chicago’s international airport. Devotional programs and some other activities will be held at the Bahá’í House of Worship. Shuttle bus service will be provided between the hotel and the House of Worship. A special room rate has been established for Bahá’ís at the Ramada O'Hara inn:
Singles—$30 per day Doubles—$36 per day (2 or more)
Room reservations should be made directly with the hotel. Don’t forget to indicate “Bahá’í conference" on your request.
Child care services will be provided at the convention; parents need not arrange for the care of their children on an individual basis.
Since seating at the 70th National Convention will be limited, those who wish to attend should notify the Bahá’í National Center. 112 Linden Avenue. Wilmette. IL 60091 as soon as possible. Reservations will be accepted on a first-come, first-served basis.
[Page 8]
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