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House of Justice on Baha"I' Scholarship
Bahá’í scholarship is of great importance in the development and consolidation of the Bahá’í community. Historical research, orientalism and Islamic studies are obvious fileds in which Bahá’í can render great service to the Faith; there are many others. Indeed, it is not difficult to visualize the House of Justice, as Bahá’u’lláh’s World Order unfolds, requiring the services of distinguished Bahá’í scientists in all fields.
inevitably a number of problems will confront Bahá’í scholars, who will themselves have to discover the solutions, both empirically and otherwise. Nonetheless it may be useful to offer at this early stage of the development of Bahá’í scholarship a few thoughts on these matters.
It has become customary in the West to think of science and religion as occupying two distinct—and even opposed—areas of human thought and activity. This dichotomy can be characterized in the pairs of antitheses: faith and reason; value and fact. it is a dichotomy which is foreign to Bahá’í thought and should be regarded with suspicion by Bahá’í scholars in every field. The principle of the harmony of science and religion means not only that religious teachings should be studies in the light of reason and evidence as well as of faith and inspiration, but also that everthing in creation, all aspects of human life and knowledge, should be studied in the light of revelation as well as in that of purely rational investigation. In other words, a Bahá’í scholar, when studying a subject, should not lock out of his mind any aspect of truth that is known to him.
It has, for example, become commonplace to regard religion as the product of human striving after truth, as the outcome of certain climates of thought and conditions of society. This has been taken, by many non-Bahá’í thinkers, to the extreme of denying altogether the reality or even the possiblity of a specific revelation of the Will of God to mankind through a human Mouthpiece.
A Bahá’í who has studied the Teachings of Bahá’u’lláh, who has accepted His claim to be the Manifestation of God for this Age, and who has seen His Teachings at work in his daily life, knows as the result of rational investigation, confirmed by actual experience, that true religion, far from being the product solely of human striving after truth, is the fruit of the creative Word of God which, with divine power, transforms human thought and action.
A Bahá’í, through his faith in this “conscious knowledge" of the reality of divine Revelation, can distinguish, for instance, between Christianity, which is the divine message given by Jesus of Nazareth, and the development of Christendom, which is the history of what men did with that message in the subsequent centuries; a distinction which has become blurred if not entirely obscured in current Christian theology. A Bahá’í scholar conscious of this distinction will not make the mistake of regarding the sayings and beliefs of certain Bahá’ís at any one time as being the Bahá’í Faith. The Bahá’í Faith is the Revelation of Bahá’u’lláh: His Own Words as interpreted by ‘Abdu’l-Bahá
and the Guardian. It is a revelation of such staggering magnitude that no Bahá’í at this early stage in Bahá’í history can rightly claim to have more than a partial and imperfect understanding of it.
Thus, Bahá’í’l historians would see the overcoming of early misconceptions held by the Bahá’í community, or by parts of the Bahá’í community, not as “developments of the Bahá’í Faith"—as a non-Bahá’í historian might well regard them—but as a growth of that community‘s understanding of the Bahá’í Revelation. In scientific investigation, when searching after the facts of any matter, a Bahá’ímust, of course, be entirely open-minded, but in his interpretation of the facts, and his evaluation of evidence we do not see by what logic he can ignore the truth of the Bahá’í Revelation which he has already accepted; to do so would, we feel, be both hypocritical and unscholarly.
Undoubtedly the fact that Bahá’í scholars of the history and teachings of the Faith, believe in the Faith, will be a grave flaw in the eyes of many non-Bahá’í academics, whose own dogmatic materialism passes without comment because it is fashionable; but this difficulty is one that Bahá’í scholars share with their fellow believers in many fields of human endeavour, and the Bahá’í principle of the harmony of religion and science compells all Bahá’ís to protect themselves from prevalent diseases resulting from the divorce of faith and reason.
The sundering of science and religion is but one example of the tendency of the human mind (which is necessarily limited in its capacity) to concentrate on one virtue, one aspect of truth, one goal, to the exclusion of others. This leads, in extreme cases, to fanaticism and the distortion of truth, and in all cases to some degree of imbalance and inaccuracy. A scholar who is imbued with an understanding of the broad teachings of the Faith will always remember that being a scholar does not exempt him from the primal duties and purposes for which all human beings are created. Not schloars alone, but all men are exhorted to seek out and uphold the truth, no matter how uncomfortable it may be. But they are also exhorted to be wise in their utterance, to be tolerant of the views of others, to be courteous in their behaviour and speech, not to sow the seeds of doubt in faithful hearts, to look at the good rather than at the bad, to avoid conflict and contention, to be reverent, to be faithful to the Covenant of God, to promote His Faith and safeguard its honour, and to educate their fellow-men, giving milk to babes and meat to those who are stronger.
Scholarship has a high station in the Bahá’í teachings, and Bahá’í scholars have a great responsibility to a growing, divinely-guided world society. The ascertainment of truth and the acquisition of a fuller understanding of the subjects of their scholarship are worthy and high endeavours. But Bahá’u’lláh has seen fit to dwell at some lendth on the way to offer the fruits of scholarship and expose error:
“Thou hast written that one of the friends hath composed a treatise. This was mentioned in the Holy Presence, and this is what was revealed in response: Great care should be
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exercised that whatever is written in these days doth not cause dissention, and invite the objection of the people. Whatever the friends of the One true God say in these days is listened to by the people of the world. It hath been revealed in the Lawh-i-Hikmat: ‘The unbelievers have inclined their ears toward us in order to hear that which might enable them to cavil against God, the help in Peril, the Self-Subsisting.’ Whatever is written should not transgress the bounds of tact and wisdom, and in the words used there should lie hid the property of milk, so that the children of the world may be nurtured therewith, and attain maturity. We have said in the past that one word hath the influence of spring and causeth hearts to become fresh and verdant, while another is like unto blight which causeth the blossoms and flowers to wither. God grant that authors among the friends will write in such a way as would be acceptable to fair-minded souls, and not lead to cavilling by the people.”
Elsewhere He has written:
“Consort with all men, O people of Bahá, in a spirit of friendliness and fellowship. If ye be aware of a certain truth, if ye possess a jewel, of which others are deprived, share it with them in a language of utmost kindliness and good-will. If it be accepted, if it fulfil its purpose, your object is attained. If any one should refuse it, leave him unto
himself, and beseech God to guide him. Beware lest ye deal unkindly with him. A kindly tongue is the lodestone of the hearts of men. It is the bread of the spirit, it clotheth the words with meaning, it is the foundation of the light of wisdom and understanding...”
And again:
“Should any one among you be incapable of grasping a certain truth, or be striving to comprehend it, show forth, when conversing with him, a spirit of extreme kindliness and good-will. Help him to see and recognize the truth, without esteeming yourself to be, in the least, superior to him, or to be possessed of greater endowments.”
As more and more Bahá’ís enter the world of higher learning they will have the opportunity of exerting great influence in bringing about in human consciousness and outlook that harmony of religion and science which is so great a principle of their Faith. The distinction desired by ‘Abdu’l-Bahá for all Bahá’ís is certainly for attainment by Bahá’í scholars, who by following the exhortations of Bahá’u’lláh to moderation, kindliness, tact and wisdom, may restore scholarship to that high station of dignity and admiration which it formerly held and which is confirmed by the utterances of Bahá’u’lláh.
Functions of Auxiliary Board, Assistants
On June 21, 1968, The Universal House of Justice announced to the Bahá’í world the establishment of the institution of the Continental Boards of Counsellors, an institution which would insure the extension into the future of the functions of protection and propagation vested in the Hands of the Cause of God. At this time the Auxiliary Boards, which had been in existance since 1954 functioning under the direction of the Hands of the Cause, were placed under the direction of the Continental Boards of Counsellors.
Thus, the Auxiliary Boards, one for the protection and one for the propagation of the Faith, are an auxiliary institution of the Continental Boards of Counsellors whose functions are to protect and propagate the Cause of God. The members of the Auxiliary Boards are appointed by and serve under the direction of the Continental Boards of Counsellors, and act as their deputies, assistants,and advisors.
The tasks of assisting in watching over the security of the Cause, protecting it from its internal and external enemies, and in insuring the constant propagation of the Faith of Bahá’u’lláh cover, in general, the functions of the Auxiliary Board members—functions they also share with the Local and National Assemblies. Their duties include furthering the intersts of and assisting in the execution of the Plans put into motion by the Universal House of Justice, lending impetus to and strengthening the teaching work, the preservation and consolidation of the victories won, and the development of the distinctive character of Bahá’í life.
The Auxiliary Board members are called upon to work directly with the individual believers, groups, and Local Spiritual Assemblies, encouraging, advising and
stimulating them in the work of the Cause; assisting them in their development and growth, helping them to deepen in their understanding of the Teachings of Bahá’u’lláh and to actin accordance with His laws and principles;encouraging them to contribute freely to various Funds of the Faith; urging their full support and devoted participation in plans adopted by the National Spiritual Assembly; and impressing upon them the need to be unified under all circumstances.
The Universal House of Justice announced in its message dated October 7, 1973, to the Bahá’ís of the world that it had taken two decisions designed to reinforce and extend the services of the Auxiliary Boards in order to meet the growing needs at an ever-expanding Bahá’í World Community. The first raised the number of Auxiliary Board members throughout the world to 270, of whom 81 would serve in the Western Hemisphere. Secondly, The Universal House of Justice also decided to give to each Continental Board of Counsellors the discretion to authorize individual Auxiliary Board members to appoint assistants to help them in the discharge of their duties.
Believers appointed as assistants to Auxiliary Board members can serve at the same time of administrative institutions, and are appointed for a limited period, with the possibility of reappointment.
One of the main functions of the Auxiliary Board and its assistants is to help bring into being and conslidate Local Spiritual Assemblies.
Individual believers and Local Spiritual Assemblies are encouraged to contact the members of the Auxiliary Board for assistance in the expansion and consolidation work and for advise and assistance in matters concerning the protection of the Faith.
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Resignation From Assembly Membership
The beloved Guardian wrote the following on the subject of the individual believer’s attitude toward accepting the responsibilities entrusted to him when elected to office: “I desire tolremind believers of the necessity for unconditional acceptance of whatever position and duties may be assigned them by delegates and National Assembly. l deprecate all refusals of candidature.”
Shoghi Effendi also wrote through his secretary:
“The remedy to assembly inharmony cannot be in the resignation or abstinance of any of its members. It must learn, in spite of disturbing elements, to continue to function as the whole, otherwise the whole system would become discredited through the introduction of exceptions to the rule.” (From a letter written on behalf of Shoghi Effendi)
“Personal differences and disagreements among Assembly members surely afford no sufficient ground for such resignation, and certainly cannot justify absence from Assembly meetings. Through the clash of personal opinions, as ‘Abdu’l-Bahá has stated, the spark of truth is often ignited, and divine guidance revealed." (From a letter written on behalf of Shoghi Effendi)
In view of Shoghi Effendi’s statements, a Local Spiritual Assembly should discourage its members from resigning. If, however, an Assembly does accept a resignation, it should notify the National Spiritual Assembly and give the reasons.
Statements about non-attendance at Assembly meetings may be found in Guidelines for Local Spiritual Assemblies, p. 36.
Spiritual Assembly Minutes, Correspondence
The National Spiritual Assembly requests that all Local Spiritual Assemblies continue to send their minutes to the National Center. In submitting the minutes, Assemblies are aksed to observe the following:
1. Minutes are not a substitute for correspondence. Anything requiring action by the National Spiritual Assembly or one of its committees should be reported by letter and mailed in a separate envelope.
2. Be certain to put the Assembly’s name and state on the
Contact With Prominent Persons by Individuals
Because some of the friends have forgotten, or do not know about this instruction given to the National Spiritual Assembly by Shoghi Effendi_and published in Bahá’í National Review several times, the National Spiritual Assembly wishes to call attention to the fact that contacts with non-Bahá’ís of national and international prominence, whether directly or in writing, should not be made by individual Bahá’ís.
This is a function of the National Spiritual Assembly. However, the believers are free to make recommendations to the National Spiritual Assembly that such contacts be made. The National Assembly in turn may wish to authorize some individual or Local Assembly to establish the contact, depending upon the circumstances.
—NATIONAL SPIRITUAL ASSEMBLY
Bahá’í's and Scientology
The Universal House of Justice wrote the following about the Church of Scientology published in the December 1970 issue of the British Bahá’í Journal: “...it (Scientology) definitely appears to be one of those types of organizations with which the Bahá’ís should not become involved and which they should not waste their time upon." Moreover, the National Spiritual Assembly feels that the beliefs and practices of the Church of Scientology contradict basic tenets of
top of the first page of the minutes.
3. Send the minutes immediately after they have been typed or written. Please do not wait until the Assembly has approved the minutes.
4. Write in the bottom-left corner of the envelope, “Minutes.”
Your attention to these matters will greatly facilitate the handling of minutes in the Secretariat.
the Bahá’í Faith. Therefore, a Bahá’í cannot in good conscience attain membership in the Bahá’í community and, at the same time, belong to the Church of Scientology or participate in its practices.
Military Service Clarified
The present position of the National Spiritual Assembly regarding service in the military, which applies to men and women alike, is to follow the instructions of the Universal House of Justice and discourage the believers from seeking or continuing a career in the military service.
When a civil law imposes an obligation under the draft to enter military service, Bahá’ís are instructed to take whatever steps are necessary to apply for non-combatant service under the 1-A-O classification. At the present time a volunteer system is in effect in the United States and personnel are not being drafted.
Travel to Mideast Discouraged
In view of the turmoil in Iran and opposition to the Faith in other Middle Eastern countries, the National Spiritual Assembly wishes to advise American Bahá’ís that travel to Middle Eastern countries is seriously discouraged.
Pilgrimage to the Holy Places in Iran has been suspended.
Should a Bahá’í be required to travel to one of the Middle Eastern countries, he or she should write to the National Spiritual Assembly immediately so that important guidance may be given. It is also necessary to contact the National Assembly when travelling to eastern European countries, including Greece.
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Administering Baha”I’ Marriage Laws
In the last year a number of questions have arisen about Bahá’í marriage law, the civil marriage requirements, and the role of the Local Spiritual Assembly in the areas of child custody, child support and the divorce settlement. The following statements clarify many of the questions that have been raised.
CIVIL MARRIAGE REQUIREMENTS
In the United States the states reserve the right to pass laws governing marriage and divorce. Each state thus has its own laws. They commonly recognize the marriage requirements of religions and authorize a re|igion’s leader to marry couples on behalf of the state. For a religious ceremony to be legal, the following conditions must be met: (1) the state must grant. the religion the right to perform marriages, (2) all the religion’s own laws must be met, and (3) all the requirements of the state law must be met.
The legality of Bahá’í marriage has been recognized in all 50 states. A Bahá’í marriage ceremony becomes the legal ceremony after the couple has obtained a civil marriage license, fulfilling beforehand whatever requirements the state may have, such as a blood tests. The license must then be filled out and signed by the members of the Local Spiritual Assembly whose signatures the state requires. The signing of the certificates certifies that the marriage has been conducted in accordance with Bahá’í law and thereby satisfies the state‘s requirements. Unless the license is signed and returned to the appropriate state office, the legality of the marriage is jeopardized.
Local Spiritual Assemblies need not concern themselves with the particular form or license used to report the marriage to the state, neither should they be concerned over which members of the Assembly are required to sign the form or how they are designated on the form. These are merely procedural matters and need not be a cause of concern.
when Two Ceremonies Are Held
When one of the parties to a marriage is not a Bahá’í and another religious ceremony is to be held, the Local Spiritual Assembly, before the Bahá’í marriage ceremony can take place, must see that either (1) the couple has the civil license in hand or (2) the couple has been married earlier in the day in the other religious ceremony which was the legal ceremony. It is not permissible for the Bahá’í ceremony to be held before the other religious ceremony if the Bahá’í ceremony is not the legal ceremony.
In other words, the Bahá’í ceremony must either be the legal ceremony or follow the legal ceremony. The reason for this is that a Bahá’í marriage in the eyes of the Faith unless the couple are legally married, either during the ceremony itself or beforehand. Bahá’í law, of course, requires that the Bahá’í marriage be held on the same calendar day as the other religious ceremony. It should also be noted that the Bahá’í ceremony cannot be held in the building of another religion and must be entirely distinct from the non-Bahá’í ceremony.
Unreasonable Refusal to Grant Consent Sometimes the refusal of parents to give their consent to
the marriage of their son or daughter appears to be unreasonable. Whatever the reason, whether it be racial prejudice or religious intolerance, their decision must be honored unless a physician, psychiatrist or psychologist certifies that they are mentally incompetent. Regarding a parent’s objection to the Bahá’í Faith as a reason for withholding consent, the Universal House of Justice has written:
Need Consent Be in Writing?
While it is preferable that a parent's consent be in writing, consent may be expressed orally, either to a member of the Assembly or to a witness, whether Bahá’í or non-Bahá’í, who is not one of the partners to the marriage and whose testimony is acceptable to the Assembly. The point is that having to express consent in writing should not become an obstacle. The Universal House of Justice has explained:
“lt is preferable that consent of parents be given in writings. However, oral consent is permissible under conditions acceptable to the Assembly.”
May a Bahá’í Whose Rights Are Withdrawn Have a Bahá’í Marriage?
For a Bahá’í to marry he must possess his administrative rights. One of the rights one loses when his or her membership rights are withdrawn is the right to have a Bahá’í marriage.
In some cases having a Bahá’í marriage is one of the conditions that must be met if the person is to regain his or her rights. it this is the case and parental consent can be obtained, the National Spiritual Assembly's authorization is needed before the Bahá’í ceremony can take place.
The Role of the Local Spiritual Assembly in Divorce Cases
While the 50 states have authorized Local Spiritual Assemblies to conduct marriages on their behalf, they have not recognized the legitimacy of Bahá’í divorce. The states have retained exclusive jurisdiction over divorce and related matters, such as child custody and support and property and financial settlements. Consequently, Local Spiritual Assemblies should approach such matters with great caution and restrict their involvement so that they do not become entangled in matters which must eventually be resolved in the courts. As Article IV of the By-Laws of a Local Spiritual Assembly state, an Assembly shall “rigorously abstain from any action or influence, direct or indirect, that sabors of intervention on the part of a Bahá’í body in matters of public and civil jurisdiction."
Sometimes a couple, or one of the parties, asks the Local Spiritual Assembly to give advice on child custody and support for the financial settlement. Before agreeing to give such advice, the Assembly should consider the degree to which the parties are able to cooperate with each other and their willingness to accept the Assembly's advice. Many Assemblies have spent a great deal of time consulting on such questions only to find that one or both of the parties are unwilling to accept their advice. Thus the Assemblies’ precious time has been wasted and their energies drained.
It must be also borne in mind that an Assemb|y’s role in divorce matters is purely advisory. Even if one or both of the
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parties vow to obey the Assembly's advise and then fall to do so, sanctions cannot be imposed.
if, for some reason, a Local Spiritual Assembly feels it wise to advise one or both of the parties to a divorce on matters pertainng to the divorce settlement, the Assembly should be certain to point out that (1) its role is purely advisory, (2) ideally the Assembly’s advice would be written into the civil divorce decree, (3) the parties to the divorce should seek legal counsel if they have not done so already, and (4) if one or both of the parties finds the Assembly's advice unsatisfactory, they should seek resolution through civil courts.
Assemblies should keep in mind that their primary concern when counselling a couple having marital problems is the recognition of their differences. All other matters are secondary and should not be allowed to obscure this essential objective.
The Bahá’í Divorce
In the Kitáb-i-Aqdas (The Book of Laws), Bahá’u’lláh condemns divorce and stipulates that if antipathy or resentment should develop on the part of either the husband or the wife, divorce is permissible only after the lapse of one full year. (See Synopsis and Codification of the Laws and Ordinances of the Kitáb-i-Aqdas, pp. 42-43.) The couple or the party seeking the divorce must make their intentions known to their Local Spiritual Assembly when a divorce is contemplated so that it may record the date marking the beginning of the year of waiting, which can be no earlier than the date the couple separated with the intention of divorce. If reconciliation has not occurred before the year of waiting has expired, the couple may seek a civil divorce. As a rule civil divorce proceedings should not be initiated before the end of the year of waiting in order to preserve the integrity and abide by the spirit of the year of patience.
If failure to take legal action would lead to severe conse quences, the person should consult his or her Local Spiritual Assembly before deciding whether to proceed with civil divorce preceedings. The Bahá’í divorce becomes effective when either the year of patience has ended or the civil divorce has been granted--whichever occurs later. This is the date which should be recorded as the date of the Bahá’í divorce, regardless of when the Assembly records the information in its minutes.
The National Spiritual Assembly should be informed of the following occurences: (1) the beginning of the year of patience, (2) the granting of the civil divorce, and (3) the granting of the Bahá’í divorce.
LOCAL SPIRITUAL ASSEMBLY CHECKLIST FOR Bahá’í MARRIAGE
1. Be certain that the Bahá’ís being married are Bahá’ís in good standing. If a Bahá’í is unknown to you, ask to see his membership card. If he does not have a card or there is a question about his membership status, call or write to the National Spiritual Assembly.
2. Be satisfied that parental consent has been given.
3. Be cetain that the civil license is in hand if the Bahá’í ceremony is to be the legal one.
4. If the Bahá’í ceremony is the legal one, the civil license must be signed and mailed by the Assembly to the County Clerk or other designated civil official. _
5. If another religious ceremony is to be the legal one, the Bahá’í ceremony must follow it on the same calendar day and the Assembly must be certain that the civil license has been completed.
6. Fill out and mail a Bahá’í Membership Data Report soon after the ceremony has been held to the Office of Membership and Records certifying that the marriage has taken place. Include information regarding name and address changes if applicable. A form should be sent in for each person.
Public Kissing, Embracing Condemned
The beloved Guardian in a letter dated October 19, 1947, and reprinted in a letter from the Universal House of Justice dated February 10, 1974, stated the following:
“We have your letter asking about a Tablet of ‘Abdu’l-Bahá on the subject of embracing.
“We have seen no such Tablet, but we have seen reference to a pilgrim‘s note and the comment of the beloved Guardian on it.
“The pilgrim‘s note reports the Master as saying:‘Women and men must not embrace each other when not married, or not about to be married. They must not kiss each other If they wish to greet each other, or comfort each other, they may take each other by the hand.’
‘‘In a letter to an individual written on behalf of Shoghi Effendi it is said: ‘The Master's words to ..., which you quoted, can certainly be taken as the true spirit of the teachings on the subject of sex. We must strive to achieve this exalted standard.‘ "
The following is an extract from a letter from the Universal House of Justice to the National Spiritual Assembly of Switzerland:
“As you know, in the Advent of Divine Justice the beloved Guardian has stated the principles of Bahá’í con duct which apply and he has condemned easy familiarity and frivolous conduct. Certainly the practice of indiscriminate kissing and embracing involving unrelated people of opposite sexes is not desirable and is discouraged. Particularly in these days when restraints are being abolished one by one, the Bahá’ís should make great efforts to uphold, in their personal lives and in their relationships to each other, the standards of conduct set forth in the teachings."
Use of ‘AIIéh’u’Abhá"
The National Spiritual Assembly feels it is timely to remind friends of the beloved Guardian's instructions, issued on his behalf by his secretary, about the use of the greeting, “Allah’u‘Abhá”:
"The use of ‘Allah’u’Abhá’ in the East is, generally speaking, confined to a greeting. It is not said at the end of prayers and the Guardian feels that the less it is used freely in public by the Bahá’ís in the West (before strangers) the better, as it gives a very peculiar impression of us, and makes us seem like some strange Oriental sect.”
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Carrying Baha"I' Credentials Important
The American Bahá’í community must be aware of the importance of carrying current Bahá’í credentials especially when moving to or visiting other Bahá’í communities.
Any person claiming to be a Bahá’í must be able to show Bahá’í credentials to be allowed to attend any function for Bahá’ís only. Any person claiming to be a member of the American Bahá’ícommunity must be able to show a current (green) American Bahá’í identification card. Any person claiming to be a Bahá’í visiting from another country must possess current (less than one year old) credentials from the National Spiritual Assembly of the country in which he is registered as a Bahá’í. Credentials issued by foreign Local Spiritual Assemblies are not acceptable for international traveling. If a Bahá’í with credentials from another country wishes to become a member of the American Bahá’í community, a transfer request with his current address and the original credentials should be sent to the National Spiritual Assembly maintaining a copy for the individual until he receives his American Bahá’í identification card.
The membership of any person claiming to be a Bahá’í, but without credentials, must be verified through the National Spiritual Assembly. That person's name, address, and former addres should be communicated to the National Assembly for verification before that person is allowed to attend functions for Bahá’ís only. That person must be transferred into the American Bahá’í community (having received a letter of welcome from the National Assembly or an American Bahá’í identification card) before being eligible to vote or be elected to a Bahá’í office. With regard to Ira nians without credentials, please refer to the letter from the National Spiritual Assembly dated April 4, 1979, and to page 88 in Guidelines for Local Spiritual Assemblies, which address this matter.
The current (green) American Bahá’í identification card is issued by the National Spiritual Assembly and is valid until January,1981. This card, being issued by the National Assembly, is acceptable as an international Bahá’í credential and extra papers of identification for foreign travel are not necessary.
Should a member of your community lose his American identification card, a request for a new card should immediately be made to the Office of Membership and Records at the National Center. The Local Spiritual Assembly may then, if it deems it necessary, issue a temporary (pink, 90 day) identification card until the new one is received from the National Assembly is about three weeks time.
If a Bahá’í does not have a current membership card, he should not be resentful if he is not admitted to the Feast or other Bahá’í gathering he hoped to attend. Bahá’ís living close to Canada and Mexico who cross the borders frequently to attend Bahá’í events are requested to pay particular attention to this requirement.
Bahá’ís visiting Bahá’í communities within the United States should also be certain to present their membership card upon arrival. Likewise, Assemblies should make it a habit to ask visitors to show their cards.
Planning Helps Make for Successful Pilgrimage
Pilgrimage to the Holy Places at the Bahá’í World Centre is a precious bounty, clearly a highlight of one’s life. The Universal House of Justice wrote that while on pilgrimage Bahá’ís have the opportunity “to pray in the Shrines of the Central Figures of their Faith, to visit the places hallowed by the footsteps, sufferings and triumphs of Bahá’u’lláh and ‘Abdu‘|-Baha, and to meditate in the tranquillity of these sacred precincts, beautified with so much loving care by our beloved Guardian."
The National Spiritual Assembly encourages all Bahá’ís to make whatever sacrifices are necessary in order to be able to go on pilgrimage. One may make application for pilgrimage by writing to the National Spiritual Assebmly, 112 Linden Avenue, Wilmette, Illinois 60091. Individuals writing now can expect to wait approximately three years
The National Spiritual Assembly has received a recommendation from an individual believer that Bahá’í conferences and conventions be held at facilities accessible to the handicapped. The National Spiritual Assembly heartily endorses this recommendation.
All national committees, Local Spiritual Assemblies, and District Teaching Committees are hereby asked to give careful attention to whether a facility can accommodate the
before making their pilgrimage. Dates are usually assigned six months to a year beforehand. Those able to go on short notice should mention this so that they can be asked to go in the event of a cancellation.
The National Spiritual Assembly has noted that many of the friends ask to be placed on the list but fail to have the financial wherewithall to go once they are assigned a date. They then must decline the invitation and it is often very difficult and time consuming for the National Assembly to find individuals to fill the vacancies. Therefore, the friends are asked to be reasonably certain that they will have the funds required to make their pilgrimage when they apply. As is so often true, spiritual blessings are achieved when all the necessary practical steps are taken.
Conference Sites Should Serve Handicapped
handicapped when they are in the process of selecting a conference or convention site. All facilities should "be accessible by wheelchair, either by ramp or by elevator.
The importance of taking the needs of our handicapped brothers and sisters into account when planning our conferences and conventions brings to mind the importance of exercising at all times the attribute of courtesy exemplified so wonderously by ‘Abdu’l-Bahá, Who enjoined us to “Be
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loving fathers to the orphans, and a refuge to the helpless, and a treasury to the poor, and a cure for the ailing. Be ye the helpers of every victim of oppression, the patrons of the disadvantaged. Think ye at all times of rendering some service to every member of the human race." (Selections from the Writings of ‘Abdu’l-Bahá, p. 3)
Further guidance on what to look for when selecting a facility can be obtained from local groups or councils concerned with advising the public and officials on how to comply with recent legislation requiring provisions for the handicapped in newly constructed buildings.
Friends Shouldn’t Dabble in Politics
In this politically-oriented world, it is imperative that all Bahá’ís have a sound grasp of the Bahá’í teachings on politics. These are the principles that should guide our relationship to political activity:
1. A Bahá’í may not become a member of, or associate with a political party or organization designed to support a political party.
2. It is inappropriate for a Bahá’í to contribute funds or services to political parties or campaigns.
3. A Bahá’í is free to exercise his right as an American citizen to vote for a candidate in national elections as his conscience dictates. if you are a registered voter, you should be listed as non-partisan.
It is important that we understand the implications of the Bahá’í principle of non-interference in political affairs. In a letter to the National Spiritual Assemblies of Africa dated February 8, 1970, the Universal House of Justice said:
“ ‘Abdu’l-Bahá and Shoghi Effendi have given us clear and convincing reasons why we must uphold this principle. These reasons are summarized below for the study and deepening of the friends. It is our hope that these observations will not only help the friends to intelligently and radiantly follow the holy teachings on this matter, but will help them to explain the Bahá’í attitude to those who may question its wisdom and usefulness.
“The Faith of God is the sole source of salvation for mankind today. The true cause of the ills of humanity is its disunity. No matter how perfect may be the machinery devised by the leaders of men for the pglitical unity of the world, it will still not provide the antidote to the poison sapping the vigor of present-day society.
“These ills can be cured only through the instrumentality of God's Faith. There are many well-wishers of mankind who devote their efforts to relief—work and charity and to the material well-being of man, but only Bahá’ís can do the work which God most wants done. When we devote ourselves to the work of the Faith, we are doing a work which is the greatest aid and only refuge to a needy and divided world.
“The Bahá’í community is a worldwide organization seeking to establish true and universal peace on earth. If a Bahá’í works for one political party to overcome another, it is a negation of the very spirit of the Faith. Membership in any political party, therefore, necessarily entails repudiation of some or all of the principles of peace and unity proclaimed by Bahá’u’lláh. As ‘Abdu’l-Bahá states: ‘Our party is God’s party; we do not belong to any party.’
“If a Bahá’í were to insist on his right to support a certain political party, he could not deny the same degree of freedom to other believers. This would mean that within the ranks of the Faith, whose primary mission is to unite all men as one great family under God, there would be Bahá’ís opposed to each other. Where, then, would be the example of unity and harmony which the world is seeking?
“If the institutions of the Faith, God forbid, became involved in politics, the Bahá’ís would find themselves arous ing antagonism instead of love. If they took one stand in one country, they would be bound to change the views of the people in another country about the aims and purposes of the Faith. By becoming involved in political disputes, the Bahá’ís instead of changing the world or helping it, would themselves be lost and destroyed. The world situation is so confused, so mixed up with selfish and battling factions, that the best way Bahá’ís can serve the highest interests of their country and the cause of true salvation for the world is to sacrifice their political pursuits and affiliations and wholeheartedly and fully support the divine system of Bahá’u’lláh.
“The Faith is not opposed to the true interests of any nation, nor is it against any party or faction. It holds aloof from all controversies and transcends them all, while enjoining upon its followers loyalty to government and a sane patriotism. This love for their country the Bahá’ís show by serving its well-being in their daily activity, or by working in the administrative channels of the government instead of through party politics or in diplomatic or political posts.
"The Bahá’ís may, indeed are encouraged to, mix with all strata of society, with the highest authorities and with leading personalities as well as with the mass of people, and should bring the knowledge of the Faith to them; but in so doing they should strictly avoid becoming identified, or identifying the Faith, with political pursuits and party programs.
“So vital is this principle of non-interference in political matters, which must govern the acts and words of Bahá’ís in every land, that Shoghi Effendi has written that ‘neither the changes which the uninformed and the malicious may be led to bring against them, nor the allurements of honors and rewards would ever induce the true believers to deviate from this path,’ and that ‘their words and conduct must proclaim that the followers of Bahá’u’lláh are actuated by no selfish ambition, that they neither thirst for power, nor mind any wave of unpopularity, of distrust or criticism, which a strict adherence to their standards might provoke.’
“ ‘Difficult and delicate though be our task,’ he continues, ‘the sustaining power of Bahá’u’lláh and His Divine guidance will assuredly assist us, if we follow steadfastly in His way, and strive to uphold the integrity of His laws. The light of His redeeming grace, which no earthly power can obscure, will, if we persevere, illuminate our path, as we steer our course amid the snares and pitfalls of a troubled age, and will enable us to discharge our duties in a manner that would resound to the glory and honor of His blessed Name.‘ ”
Travel to Israel: A Reminder
The National Spiritual Assembly wishes to remind the friends that travel to Israel is not permitted without the approval of the Universal House of Justice, which may be sought through letter or cable.
[Page 8]
”’N t’ I
Bahal R:\;lCE)3'\'/3
National Bahá’í Fund—Revenue
3.000.000
2.1l)0.W0
1,ooo.ooo 0
During the first year of the Five Year Plan, contributions totaled $2.3 million, whereas $3.2 million was contributed during the last year of the Plan. This increase of nearly $1 million is a laudable achievement considering that the size of the American Bahá’í community did not increase significantly until the end of the Plan. However, the increase in contributions has not kept pace with the increase in expenses, creating a ‘tight’ financial picture for the future.
'72 K Contributions k\\\\\\\‘ E£:::e8' o"'e'
National Bahá’í Fund—Expenditures
5-1.000,000
$3,000,000 2.000.000 mm "oo°'ooo O '70 '71 '72 '73 '74 '75 '76 '77 '76 '79
The National Fund received $19 million during the Five Year Plan, comprised of $13.9 million in contributions and $5.1 million in estates. Expenditures totaled $16.7 million disbursed in the following areas: $3.9 million (23 per cent) to the international work of the Faith; $7.4 million (45 per cent) to teaching and proclamation work in the U.S.; $3.4 million (20 per cent) to general administrative expenses; and $2 million (12 per cent) to service-oriented activities. The excess of revenue over expenses ($2.3 million) was invested in property and equipment (i.e., the new administrative office building in Evanston, Illinois).
National Bahá’í FundAssembly Participation
600 a 400 as 0 '70 '71 '72 '73 '74 '75 '76 '77 '78 '79
The number of Assemblies contributing regularly to the National Bahá’í Fund showed modest improvement during the Five Year Plan, to the present average of 700 Assemblies per Bahá’í month. Although this is less than 50 per cent of the total number of recognized Assemblies, it must be remembered that the great increase in the number of Assemblies occurred during the last year of the Plan. It will take some time before these new institutions begin to contribute regularly to the National Fund. Increasing the participation of Assemblies and Bahá’í Groups will be a major concern during the Seven Year Plan.
National Bahá’í Fundlndividual Participation
2.000
1.500
1,000 500 0 Da a Not Available
t '70 '71 '72 '73 '74 '75 '76 '77 '78 '79
One of the greatest success stories of the Five Year Plan was the increase in the number of individuals contributing directly to the National Fund. The first year of the Plan saw an average of 1,027 contributions from individual believers per month. By the end of the Plan, an average of 2,100 individual contributions was received each month. With this increase, individual contributions were nearly equal to the ‘‘collective’' contributions received from Assemblies and Groups. Continued success depends upon an everincreasing number of direct contributions from individual believers to the National Bahá’í Fund.
