National Bahá’í Review/Issue 114/Text
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Facsimile of new membership card
Soon you will be receiving your new Bahá’í membership card. Because we thought you would like to know what it will look like, a facsimile is shown below.
The card will be plastic, slightly thinner than a credit card. It will be blue and white with the heading eAHA'i FAITH on the face. Also printed on the front of the card will be your name ,and Bahá’í identification number.
The reverse side will show a statement expressing your wish to have Bahá’í burial laws observed
in the event of your death, and the expiration date of the card.
The cards are scheduled for distribution to the American Bahá’í community toward the end of February and will come with Instructions in English and Spanish.
The National Spiritual Assembly wishes to remind you that, because of the delay in distributing the new ID cards, you should keep your present identification card until the new one arrives.
l.s-Bahá’-is Faith
umransrnas or AMERICA MEMBERSHIP CARD
New directive on gossip, backbiting
One of the most destructive acts against society is gossip. 'Abdu'i-Baha wrote: "According to the direct command of God. we are forbidden to utter slander."
The time has come to shut the door on backbitlng and gossip in the American Bahá’í community.
To help the friends to overcome this odious habit, Local Spiritual Assemblies are hereby authorlzed to warn their communities and Bahá’ís in the surrounding area about those members who are inveterate gosslpers and who do not heed the warnings of the Assembly to cease and desist.
By inveterate backbiting and gossip is meant discussion of others, whether true or not, which is demeaning to their characters.
if it comes to the attention of an Assembly that an individual is engaged in backblting or gossip. the Assembly should immediately consult with that person to verify the truth of the report.
if necessary and appropriate, the Bahá’í teachings on the subiect may be discussed and the individual warned that the community may be informed about his loose and derogatory talk.
if, after such a warning, the gossip continues, the Assembly may notify the community.
To help the friends deepen their understanding of the prohibition against gossip and backbitlng, the following extracts from the Bahá’í writings on that subject are printed here:
Writings of Bahá’u’lláh O SON OF BEING!
busy thyself with the faults of others? Whose doeth this is accursed of Me.
O SON OF MAN!
Breathe not the sins of others so long as thou art thyself a sinner. Shouidst thou transgress this command, accursed wouldst thou be, and to this I bear witness. (The Hidden Words of Bahá’u’lláh, p. 10)
That seeker should, also, regard backbiting as grievous error, and keep himself aloof from its dominion, inasmuch as backbltlng quencheth the light of the heart, and extlnguisheih the life of the soul. (Gieanlngs from the Writings of Bahá’u’lláh, p. 265)
0 My servants! Deprive not yourselves of the unfading and resplendent Light that shineth within the Lamp of Divine Glory. Let the flame of the love of God burn brightly within your radiant hearts. Feed it with the oil of Divine guidance, and protect it within the shelter of your constancy. Guard it within the globe of trust and detachment from all else but God. so that the whlsperings of the ungodly may not extinguish its llght." (Gleanlnga irom the Writings of Bahá’u’lláh, pp. 325-326)
Writings oi 'Abdu'i-Baht
According to the direct command of God, we are forbidden to utter slander. (will and Testament of ‘Abdu’l-Bahá)
Writings on behalf of the Guardian if we Bahá’ís cannot attain to cordial unity
How couldst thou forget thine own faults and among ourselves. then we fail to realise the main
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purpose for which the Báb, Bahá’u’lláh and the beloved Master lived and suffered.
in order to achieve this cordial unity one of the first essentials insisted on by Bahá’u’lláh and ‘Abdu’l-Bahá is that we resist the natural tendency to let our attention dwell on the faults and failings of others rather than on our own. Each of us is responsible for one life only, and that is our own.
Each of us is immeasurably far from being “perfeet as our heavenly Father is perfect" and the task of perfecting our own life and character is one that requires all our attention. our will-power and energy.
if we allow our attention and energy to be taken up in efforts to keep others right and remedy their faults, we are wasting precious time. We are like ploughmen each of whom has his team to manage and his plough to direct, and in order to keep his furrow straight he must keep his eye on his goal and concentrate on his own task.
if he looks to this side and that to see how Torn '
and Harry are getting on and to criticize their ploughing, then his own furrow will assuredly become crooked.
On no subject are the Bahá’í téachings more emphatic than on the necessity to abstain from fault-finding and backbiting while being ever eager to discover and root out our own faults and overcome our own failings.
if we profess loyalty to Bahá’u’lláh, to our Beloved Master and our dear Guardian, then we must show our love by obedience to these explicit teachings. Deeds not words are what they demand, and no amount of fervour in the use of expressions of loyalty and adulation will compensate for failure to live in the spirit of the teachings. (From a letter dated May 12, 1925, written on behalf of Shoghi Effendi to an individual believer)
From a letter written by the Universal House of Justice
Bahá’u’lláh also recognizes that human beings are fallible. He knows that, in our weakness, we shall repeatedly stumble when we try to walk in the path He has pointed»out to us.
If all human beings became perfect the moment they accepted the call of Bahá’u’lláh this world" would be another world. it is in light of our frailty that ‘Abdu’l-Bahá appealed to the friends everywhere to love each other and stressed the emphatic teaching of Bahá’u’lláh that each of us should concentrate upon improving his or her own life and ignore the faults of others.
How many times the Master stressed the need for unity, for without it His Father's Cause could not go forward. (From a letter to an individual believer from the Universal House of Justice dated July 24, 1973)
Chaste, holy life keystone of Bahá’í behavior
“A chaste and holy life must be made the controlling principle in the behavior and conduct of all Bahá’ís, both in their social relations with members of their own community, and in their contact with the world at iarge," Shoghi Effendi writes in The Advent of Divine Justice, p. 25.
The Guardian continues: "Such a chaste and holy life, with its implications of modesty, purity, temperance, decency, and clean-mindedness, involves no less than the exercise of moderation in all that pertains to dress, language, amusements, and all artistic and literary avocations. it demands daily vigilance in the control of one's carnal desires and corrupt inclinations. it calls for the abandonment of a frivolous conduct, with its excessive attachment to trivial and often misdirected pleasures.
It requires total abstinence from all alcoholic drinks, from opium, and from similar habit Use of ‘Greatest Name’
The symbol of the Greatest Name is a sacred symbol of the Bahá’í Faith. The use of this symbol is legally protected for proper Bahá’í use under the trademark registration by the National Spiritual Assembly through the U.S. Patent Office.
Because of the significance of the symbol it should be displayed only in Bahá’í Centers or homes and should not generally be used in connection with publicity photos; I.e.. Photos appearing ln news media, it has been noted that some Bahá’í communities and Groups have used the symbol In news photos to identify the persons in the photo as Bahá’ís.
The symbol of the Greatest Name should not be used in exhibits at fairs, or in store window displays on the Faith.
in addition, the symbol should not be used in programs, or on giveaway literature.
forming drugs. it condemns the prostitution of art and of literature, the practices of nudism and of companionate marriage, infidelity in marital relationships, and all manner of promiscuity, of easy familiarity, and of sexual vices. it can tolerate no compromise with the theories, the standards, the habits, and the excesses of a decadent age. Nay rather it seeks to demonstrate, through the dynamic force of its example, the pernicious character of such theories, the falsity of such standards, the hollowness of isuch claims, the perversity of such habits, and the sacrilegious character of such excesses."
in a letter through his secretary, the Guardian wrote on September 5, 1938:
“The Bahá’í Teachings on this matter, which is of such vital concern and about which there is such a wide dlvergency of views, are very clear and emphatic. Briefly stated the Bahá’í conception of sex is based on the belief that chastity should be strictly practiced by both sexes, not only because it is in itself highly commendable ethically, but also due to its being the only way to a happy and successful marital life. Sex relationships in any form, outside marriage, are not permissibie therefore, and whose violates this rule will not only be responsible to God, but will incur the necessary punishment from society.
"The Bahá’í Faith recognizes the value of the sex impulse, but condemns its illegitimate and improper expressions such as free love, companionate marriage and others, all of which it considers posltlvely harmful to man and to the society in which he lives. The proper use of the sex instinct ls the natural right of every individual, and it is precisely for this purpose that the Institution of marriage has been established. The Bahá’ís do not believe in the suppression of the sex impulse but in its regulation and control.
In a letter to an individual believer dated Oc
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tober 17, 1968, the Universal House of Justice said in part:
‘'It is neither possible nor desirable for the Universal House of Justice to set forth a set of rules covering every situation. Rather it is the task of the individual believer to determine, according to his own prayerful understanding of the Writings, precisely what his course of conduct should be In relation to situations which he encounters in his daily life. If he is to fulfill his true mission in life as a follower of the Blessed Perfection. he will pattern his life according to the Teachings. The believer cannot attain this objec tive merely by living according to a set of rigid regulations. When his life is oriented towards service to Bahá’u’lláh, and when every conscious act is performed within this frame of reference. he will not fall to achieve the true purpose of his life.
“Therefore every believer must continually study the sacred Writings and the instructions of the beloved Guardian. striving always to attain a new and better understanding oi their Import to him and to his society. He should pray fervently for Divine Guidance. wisdom and strength to do what is pleasing to God, and to serve Him at all times and to the best of his ability."
Teaching Committee offers 7 Year Plan quiz
To help the friends test their knowledge oi the provisions of the Seven Year Plan, the National Teaching Committee has prepared a quiz that appears below.
Circle the answer that you feel is most correct. Answers to the questions appear on Page 6.
Fuller explanations may be found in the Seven Year Plan message that is available from the Bahá’í Publishing Trust and that appeared in the July 1979 issue of Bahá’í News.
1. The number of Local Spiritual Assemblies in the world has now grown to:
a. over 27,000
b. over 25,000
c. 22.000
2. True or false: . The Bahá’í community is immune to the ills that afflict society.
3. True or false:
There are countries in which Bahá’í administrative Institutions cannot operate or have had to be disbanded.
4. What four distinguishing characteristics, specifically mentioned in the Seven Year Plan, are attracting the Interest of the people?
a.
b. c. cl.
5. True or false: in Western Europe the friends have to struggle to teach the Faith because of great indifference.
6. True or false:
The Universal House of Justice has decided to delay the completion of the Seat of the House of Justice.
7. which House of Worship must be completed during the first two years of the Plan?
a. India
b. Bermuda
c. Samoa
8. How many new National Spiritual Assemblies must be brought Into being during the Plan?
9. True or false:
Consolidation is no longer a priority because what is needed are more Assemblies.
10. True or false:
Each national Bahá’í community must become more dependent on other Bahá’í communities.
11. with regard to the Funds. the Bahá’ís should: a. put their money Into savings as an investment for the future.
b. exercise the utmost economy. c. buy as much as they can while things are still available so the communities will not suffer.
12. True or false: Prominent people should not be approached with the Faith.
13. What does the Universal House of Justice cite as the magnet that will attract the masses to the Cause? '
14. The Universal House of Justice states that at the heart of all activities. the spiritual. intellectual and community life of the believers must be developed and fostered, and it sets forth certain requirements to accomplish this. What are some of these requirements?
in the United States, certain goals must be achieved In the first two years. Circle the answers you believe to be the most correct.
15. The number of Local Spiritual Assemblies is to be increased to:
a. 1,400
b. 1,550
c. 1,650
d. 2.000
16. The number of localities where Bahá’ís reside is to be increased to:
a. 7,000
b. 7,200
c. 7,500
d. 8,000
17. At least 700 Local Spiritual Assemblies are specifically expected to: .
a. contribute regularly to the Fund.
b. become incorporated.
c. adopt extension teaching goals.
d. meet more often.
18. The states of Callfomia. Illinois, New York. and the District of Columbia are to:
a. prey for the teaching work in the rest of the country.
b. aim at doubling their numbers.
c. be audacious and fearless in teaching the local authorities.
cl. aim at maintaining their present rate of growth. e. use extreme caution In teaching non-Bahá’ís.
19. The participation of Bahá’í youth should be emphasized in:
a. college fraternities and sororities.
b. social and cultural activities of various organizations.
c. teaching and consolidation activities.
d. vouth Spiritual Assemblies.
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20. The teaching work among the minorities is to a. are the last seven digits of the National
be: . Teaching Committee office's WATS telephone a. carefully reconsidered. number.
b. temporarily abandoned. b. are the years in an indIvldual’s life when he is c. maintained. most susceptible to deepening, and lor which d. intensified. special materials are being prepared.
c. represent Important milestones in the sys21. The teaching activity most strongly advocated remark, grow", or any Ban“ cn,n,nunny_
“V "'° N‘“°""' spm"-'3' A”°'“b'V '°' °‘"'V'"9 d. represent a code, the meaning of which will be g“‘c:f‘7“’mPt::"l"n:‘f’iresIdes come known at the end of the Seven Year Plan. b: Indmdnal teaching. ' 23. The responsibility oi the individual Bahá’í is: c_ team teaching a. to rely on his Assembly or the District Teaching d. all methods of teaching. C°""“m°° ‘° M" "‘° 9°a'se_ none or me above. b. to bring in at least one new believer each year.
c. to go to as many firesides as possible. 22. The numbers 1. 5. 9, 15, 30 d. to teach only people who are spiritual.
Extracts on criticism, fault-finding
in today‘s world, criticism and fault-finding are or dissenslon. (Tablets oi Bahá’u’lláh, p. 220) daily iare. Virtually all human pursuits, whether Conn,“ and contention aw categnncany ion "WY be '" 9°"°"""°"'- °°'“"'°'°°- ‘"9 3“-‘?~ bldden-in His Book. This is adecree of God in this academic, or sport are saturated withtheir deblIi- Mos, Great ne,,e.au°n' ii is divinely nmserved “mg '"""°"°°' from annulment and is invested by Him with the
The F’°°p'° °f Bahav h°‘”°"°'v “'9 °°"°d ‘° 3 splendour of His confirmation. Veriiy He is the All higher standard. They are enjoined 10 {Id ih8lTi- Knowing‘ the A|l_w|s9_ (1-ablogs 0' a‘h‘vur"‘h' p_ selves oi every trace of fault~fi_ndlng and conten- 221)
tion. to look to the good and for at the bad. to romote unity and harmony lnstegd of division End 05°” °f D"S" V°'"V ' “V “'“° "'99: 0”" ‘"9" conmct the most negligent is he that disputeth idly and
To new Bang-rs understand ""3 fundamental seeketh to advance hlrr'ts‘elf over his brother. (The teaching of the Faith and to give them courage to ""dd°" w°'d‘ °' am‘ " mm 99' 23'”) purge their communities of the evil effects of Show forbearance and benevolence and love to criticism, iauit-finding and contention, the foliow- one another. Should any one among you be ining extracts from the Bahá’í Writings are provld- capable of grasping a certain truth, or be striving ed: to comprehend it, show forth, when conversing
or ii." ':i::- =.:ii":.°'.::"::‘: ‘:;::'*i*::: ii‘: i'."J:fi'
N°"""9 ‘”“a‘°"°' °a"' _'“ ""5 D33“ '"'”°‘ 9 without epsteemlng yourselfto be,g in the least, sugreater harm upon this Cause than dlssension nnno, to n,,n_ O, in be possessed of greater an_ and strife, contention, estrangement, and apathy, d°wn,9n,s_ (Gunning. "on, “,0 wnunnn 0, among the loved ones oi God. (Gleanlnga from the 3,“-u-rm,‘ p_ 8)
wrmng’ M B.“ u Mr.’ D‘ 9) if any differences arise amongst you. behold O Y9 "W d‘”°" °" 99"” T"° '°"9'°" °' G°d '5 Me, standing before your face, and overlook the for love and unity; make it not the cause of enmity runs or one gnome, ,0, My name-3 sake and as a
token of your love for My maniiest and re splendent Cause. (Gioanlnga irom the Writings of Assembly problems B_m,m p_ 315) A Fromb t||me |t‘<;d tinge hthe Naticgnal ‘Spllrltua: Fr-om mg writing; or 'Abdu'|-Bghl seem ly s as w et er a mem er 0 a oca spiritual Assembw may be asked to absent s.3§§':'.‘iL°§L§ii‘IIiZ'I.‘i‘2§.L%$!"lfi’.i’é3;‘i£2iz.%f himseil from the portion oi an Assembly meeting Us M '6 roach 0, and nnd"; mun wnh any at which a problem in which he is involved is to be 9 p ' ° discussed body Beware, beware that any one rebuke or reThe Universal House of Justice. in a letter to the pmach a soul’ moum} he mfiylg: an Hgwlsher and National Spiritual Assembly of the U.S. dated an mdoer‘ (P'"'m ° 3.“ .' p‘ 7) April 23, 1964, wrote the following about this mat- Do not argue with anyone. and be wary of dispute" tation. Speak out the truth. it your hearer acteth the aim is achieved. it he is obdurate you "Concerning the question of the presence of a gggum leave mm to mmse" and ' , place your trust m°mb°' °' 8" Assembw d"""9 ‘M d'3°”s5'°" M in God. Such is the quality oi those who are firm in
his personal problems, all members of a,Splri'tual Assembly have the right and duty to participate in ‘he C°V°"a'“' ‘Th’ "“"""‘“" "id TOWNIIO» 9- 13)
all meetings of the Assembly. The Assembly can» The text of the Divine Book is this: if two souls not require a member to absent himself from a quarrel and contend about a question of the DIpropefly caned Assembly maet|ng_ Vine qUes"On3, differing and d|3pU“ng, ‘I’.
“Should an Assembly, not being aware of this wrong. The wisdom of this incontrovertible law of instruction, fu|e _°u-,9¢wt3e_ the member must God is this: That between two souls from amongst nevertheless obey the Assembly. ii he conscien- "19 b6||9V6|'S Of God. no Contention and d|8DUi°
tiously feels that an injustice has been done his may arise: lhiii "WY mail SDOBK With 680?‘ 0""?! with infinite amity and love. Should there appear
remedy is to appeal the decision of the Assembryy the least trace ol controversy, they must remain
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silent, and both parties must continue their discussions no longer, but ask the reality of the question from the interpreter. This is the irrefutable command! (Tablets ol the Divine Plan,'pp. 21-22)
From letters written on behalf of Shoghi Effendi
...Vicious criticism is indeed a calamity. But its root is lack of faith in the system of Bahá’u’lláh, i.e., the Administrative 0rder—and lack of obedience to Him—for He has forbidden it! if the Bahá’ís would follow the Bahá’í laws in voting, in electing, in serving and in abiding by Assembly decisions. all this waste of strength through criticising others could be diverted into cooperation and achieving the Plan (From a letter dated December 18, 1949, to an individual believer and published in the July 1950 issue of Bahá’í News)
The Guardian believes that a great deal of the difficulties from which the believers feel themselves to be suffering are caused by their neither correctly-understanding or putting into practice the administration.
They seem-many of them—to be prone to contlnuaily challenging and criticizing the decisions of their assemblies. if the Bahá’ís undermine the very leaders which are, however immaturely, seeking to coordinate Bahá’í activities and administer Bahá’í affairs, if they continually criticize their acts and challenge or belittle their decisions, they not only prevent any real rapid progress in the Faith's development from taking place, but they repel outsiders who quite rightly may ask how we ever expect to unite the whole world when we are so disunited among ourselves!
There is only one remedy for this: to study the administration, to obey the assemblies, and each believer seek to perfect his own character as a
- Bahá’í. We can never exert the influence over others which we can evert over ourselves.
If we are better, if we show love, patience, and understanding of the weaknesses of others, if we seek to never criticize but rather encourage, others will do likewise, and we can really help the Cause through our example and spiritual strength.
The. Bahá’ís everywhere, when the administration is first established, find it very difficult to adlust themselves. They have to learn to obey, even when the assembly may be wrong, for the sake of unity. They have to sacrifice their personalities, to a certain extent. in order that the Community life may grow and develop as a whole.
These things are difficult, but we must realize that they will lead us to a very much greater, more perfect, way of life when the Faith is properly establlshed according to the administration. (From a letter dated October 6, 1943, written on behalf of Shoghi Effendi to an individual believer)
if we Bahá’ís cannot attain to cordial unity among ourselves, then we fail to realize the main purpose for which the Báb, Bahá’u’lláh and the Beloved Master lived and suffered.
in order to achieve this cordial unity one of the first essentials insisted on by Bahá’u’lláh and ‘Abdu’l-Bahá is that we resist the natural tendency to let our attention dwell on the faults and failings of others rather than on our own. Each of us is responsible for one life only, and that is our own.
Each of us is immeasurably far from being "perfect as our heavenly Father is perfect" and the task of perfecting our own life and character is one that requires all our attention, our will-power
and energy. if we allow our attention and energy to be taken up in efforts to keep others right and remedy their faults, we are wasting precious time.
We are like pioughmen each of whom has his team to manage and his plough to direct. and in order to keep his furrow straight he must keep his eye on his goal and concentrate on his own task. If he looks to this side and that to see how Tom and Harry are getting on and to criticise their ploughing, then his own furrow will assuredly become crooked.
On no-subject are the Bahá’í teachings more emphatic than on the necessity to abstain from fault-finding and backbiflng while being ever eager to discover and root out our own faults and overcome our own failings.
if we profess loyalty to Bahá’í|ah, to our Beloved Master and our dear Guardian, then we must show our love by obedience to these explicit teachings. Deeds not words are what they demand, and no amount of fervour in the use of expresslons of loyalty and adulation will compensate for failure to live in the spirit of the teachings. (From a letter dated May 12, 1925, written on behalf of Shoghi Effendi to an individual believer and published in The Bahá’í Life, p. 3)
When criticism and harsh words arise within a Bahá’í community, there is no remedy except to put the past behind one, and persuade all concerned to turn over a new leaf, and for the sake of God and His Faith refrain from mentioning the subjects which have led to misunderstanding and inharmony. The more the friends argue back and forth and maintain, each side, that their point of view is the right one the worse the whole situation becomes.
When we see the condition the world is in today, we must surely forget these utterly insignificant internal disturbances, and rush, unitedly, to the rescue of humanity. You should urge your fellow-Bahá’ís to take this point of view, and to support you in a strong effort to suppress every critical thought and every harsh word, In order to let the spirit of Bahá’u’lláh flow into the entire community, and unite it in His love and In His service. (From a letter dated February 16, 1951, to an individual believer and published in The Behff Lite, p. 19)
From the Universal House of Justice
You ask in your letter for guidance on the implications of the prohibition on backbltlng and more specifically whether, in moments of anger or depression, the believer is permitted to turn to his friends to uburden his soul and discuss his problem in human relations.
Normally, it is possible to describe the situation surrounding a problem, and seek help and advice in resolving it, without necessarily mentioning names. The individual believer should seek to do this, whether he is consulting a friend, Bahá’í or non-Bahá’í, or whether that friend is consulting him.
'Abdu'i-Baha does not permit adverse criticism of individuals by name In discussions among the friends, even if the one criticizing believes that he is doing so to protect the interests of the Cause.
if the situation is of such gravity as to endanger the interests of the Faith. the complaint, as your National Spiritual Assembly has indicated, should be submitted to the Local Spiritual Assembly, or as you state to a representative of the institution oi the Counsellors, for consideration and action.
I’! ' Bahai S:3.‘3.'i:'
in such cases, of course, the name of the person or persons involved will have to be mentioned.
You also ask what one should do to “handle depression and anger with someone" one feels “very positively about." The Universal House of Justice suggests that you call to mind the admonltions found in our Writings on the need to overlook the shortcomings of others, to forgive and conceal their misdeeds, not to expose their bad qualities, but to search for and affirm their praiseworthy ones, and to endeavour to be always forbearing. patient. and merciful. Such passages as the following extract from one of the letters written on behalf of the beloved Guardian by his secretary will also be helpful:
"Each of us is responsible for one life only, and that is our own. Each of us is immeasurably far from being ‘perfect as our heavenly Father is perfect‘ and the task of perfecting our own life and character is one that requires all our attention, our will-power and energy On no subject are the Bahá’í teachings more emphatic than on the necessity to abstain from fault-finding and backbiting. while being ever eager to discover and root out our own faults and overcome our own faillngs."
The Universal House of Justice will pray at the Holy Shrines for you and on behalf of the dear friends listed in your letter. (From a letter dated September 23. 1975, to an individual believer)
A number of questions have been raised of late about the notes made by Bahá’ís during their pilgrimages to the Bahá’í World Centre during the ministry of the Guardian.
A basic tenet of the Faith is that only those things that have been revealed in the form of Tablets by the Báb. Bahá’u’lláh and ‘Abdu’l-Bahá, together with the writlngs of Shoghi Effendi. and the
ty over the friends. The notes of pilgrims and stories about the
Answers to Plan quiz
1. b 2. False
3. True
4. a. unity
b. steadlastness c. radiance d. good reputation
. True
. False
. Samoa
19
. False
10. False
11. b
12. False. They should be approached at the direction of the National spiritual Assembly. not by Indlvlduals.
13. The degree to which Bahá’í communities embody the dlstlnguishlng characteristics of Bahá’í life.
14. The prosecution with increased vigor of the development of Local Spiritual Assemblies so that they may exercise their beneficial influence and guidance on the life of Bahá’í communities; the nurturing of a deeper understanding of Bahá’í family life; the Bahá’í education of children including the holding of regular Bahá’í classes; the encouragement of Bahá’í youth in study and service; the encouragement of Bahá’í women to exercise to the full their privileges and responsibilities In the work of the community.
15. 16. 17. 18. 19. 20. 21. 22.
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Universal House of Justice. have binding authori Pilgrims’ notes cany no weight of authority
Central Figures of the Faith and the Guardian hold no authority.
The National Spiritual Assembly discourages individuals and institutions from selling pilgrims‘ notes as they would other Bahá’í literature and suggests that before conclusions are drawn statements made in the notes be compared to other statements found in the writings of the Guardian on the same subject.
To help the friends know how to regard pilgrims’ notes. the National Spiritual Assembly has prepared a compilation of extracts from letters on the subject written on behalf of the Guardian that appear below.
He would also urge you to attach no importance to the stories told about ‘Abdu’l-Bahá or to those attributed to Him by the Friends. These should be regarded in the same light as the notes and impressions of visiting pilgrims. They need not be suppressed, but they also should not be given prominence or official recognition. (Principles of Bahá’í Administration, p. 34)
The Guardian feels we should not publish any piigrim's notes in the Bahá’í News. The Friends understand that pilgrims‘ notes are their impressions of the Guardian's comments and not specific or authentic teachings. We must confine our understanding of the teachings to the authentic and approved Writings of the Faith. (By approvad. of course, i mean, approved translations. etc.) This is particularly important, because from reports we receive here, it appears some of the pitgrims have apparently misunderstood the Guardian's comments. The Guardian instructs that no piigrim's notes be published in Bahá’í News in the future. (From a letter to the National Spiritual Assembly of the United States dated January 18, 1953)
He has been told that some of the friends are disturbed over reports brought back by the pitgrlms concerning the dangers facing America In the future whenever another world conflagration breaks out.
He does not feel that the Bahá’ís should waste time dwelling on the dark side of things. Any intelligent person can understand from the experiences oi the last world war, and keeping abreast of what modern science has developed in the way of weapons for any future war. that big cities all over the world are going to be in tremendous danger. This is what the Guardian has said to the pitgrims. (From a letter dated June 20, 1954, to the
23. b National Spiritual Assembly of the U.S.)
National Review
Bahá’í
it is very indiscreet to let non-Bahá’ís see our Pilgrim Notes, but there is no objection to sharing them with the Bahá’ís. They are not the verbatim
words of the Guardian, not a dissertation on his part, but parts of a conversation (From a letter to individual believers dated August 30, 1957)
Teachings on cohabitation discussed
Cohabitation can be defined as the sharing of a common residence by members of the opposite sex who are unmarried or otherwise unrelated by immediate family ties. In many quarters it has become commonplace for couples to live together without having consecrated and formalized their union by spiritual and legal means.
The Bahá’í Faith views such relationships as immoral, and affirms that marriage is the only relationship through which physical intimacy between a couple should occur.
Cohabitation also assumes other forms. Bahá’í youth, for example, have been known to share a common residence on teaching projects or when traveling. Even when properly chaperoned, such arrangements can create the impression of immorality.
Certainly it would be unacceptable for Bahá’í youth to share the same residence without chaperones; and when they attend weekend events in numbers, arrangements should be made so that the men are housed in one area or building and the women in another. in such cases Assemblies or District Teaching Committees sponsoring the event should give careful consideration to the housing accommodations and advise the youth
‘Just government’ defined
Permission has been given by the Universal House of Justice to publish for the information of the Bahá’ís of the United States the following excerpts from a letter to an American believer who asked the House of Justice about the meaning of "just government." The reply calls attention to a letter to a believer dated September 7. 1937, in which the beloved Guardian said:
"As regards the Bahárl principle of obedience to just governments, what is meant here by just is recognized and well-established authority."
The Universal House of Justice further states that in a letter to the National Teaching Committee for Central America dated July 3. 1948, the beloved Guardian. in explaining further the statement in the Master's Will, said:
“What the Master's statement really means is obedience to a duly constituted government, whatever that government may be in form. We are not the ones, as individual Bahá’ís, to judge our government as just or unjust—-for each believer would be sure to hold a different viewpoint, and within our own Bahá’í fold a hotbed of dissension would spring up and destroy our unity. We must build up our Bahá’í system, and leave the faulty systems of the world to go their way. We cannot change them through our becoming involved in them; on the contrary, they will destroy us."
The same believer who asked about the meaning of “just government" also asked whether or not Bahá’ís should own or buy guns to protect themselves and their families. The Universal House of Justice replied:
"Under the present circumstances in the United States it is preferable that Bahá’ís not buy or own arms for their protection or the protection of their
accordingly.
Another example of cohabitation is the sharing of a residence by individuals of the opposite sex who are of considerably different ages. in such cases the Local Assembly must determine if an impression of immorality or wrongdoing is being fostered and, if so, instruct the believers to make other arrangements.
An instance that is seldom considered but to which Bahá’ís should nonetheless be attentive is the common practice of men and women visiting each other alone in their respective homes, apartments, or dormitory rooms.
Such visits often create the appearance of promiscuity, especially when they extend late into the evening. Bahá’ís should avoid placing themselves in such situations. even when there is not the least trace of promiscuity.
The guiding principle that applies in all such cases is that the conduct of Bahá’ís must be completely beyond reproach and must stand in Sharp contrast to the current practices of society, whose values are thoroughly confused and stray so far from the Divine standard.
The friends must realize that the Bahá’í world is raising up the standards of morality from the depths to which they have fallen and that a chaste and holy life, as the beloved Guardian explained, "can tolerate no compromise with the theories, the standards, the habits, and the excesses of a decadent age.” (For further references on living a chaste and holy life, ptease see The Advent of Divine Justice, pp. 24-28, and The Dynamic Force of Example, pp. 93-98.)
Appeals for hospitality
Some time ago the National Spiritual Assembly sent Local Spiritual Assemblies and District Teaching Committees a letter of instructions about how to deal with appeals from transient indivlduals for hospitality and material assistance. Since such appeals will multiply as our numbers grow and movement throughout the Bahá’í community increases, these instructions are now being shared with all members of the Bahá’í community for their guidance and protection in responding to calls or demands for help.
Because it is generally known that Bahá’ís are by nature, training and conviction kind, generous and sympathetic, it is not uncommon for them to receive appeals for financial and other kinds of emergency assistance from itinerant Bahá’ís or seekers. While It is left to the discretion of those believers to respond as they see fit, it should be remembered that 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.
Although Bahá’u’lláh has told us to “be a home for the stranger ...a treasure to the pooran answerer of the cry of the needy," no Bahá’í should presume that the hospitality of his fellow Bahá’ís is his due. He has stated: "No man should enter the house of his friend, save at his friend's
families." pleasure, nor lay hands upon his treasures, nor
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Bahá’í Bahá’í':"
prefer his own will to his friend's, and in no wise seek advantage over him Thus He makes hospitality the prerogative of the host and not of the guest. Common courtesy demands that an Individual should not Impose himself upon anyone without prior invitation and Bahá’ís should be far more courteous than others in this respect.
Many years ago the Guardian expressed the view that when a Local Spiritual Assembly has before it a case of urgent distress it should endeavor, first, to have it relieved by the individuaI's own family. and second. to exercise the right of all citizens to employ all civil instruments oi help in distress.
Therefore, when traveling persons call upon Assembly secretaries or individual Bahá’ís for financial assistance or food and lodging, they should in most instances 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 those organizations who can deal with such emergencies. in many communities the local police department is able to provide such information.
Loving and careful support should be extended to any who have a true moral claim upon the compassion of the individual Bahá’í or the Local Spiritual Assembly, but often times loving consultation may serve to remove the obstacles which, perhaps unconsciously. have been the cause of the distress.
Charity must always be seen in its proper light of responsibility and those to whom appeals for assistance are made must themselves determine the extent to which, in light of the vital needs of the National Bahá’í Fund, they should utilize their personal resources in solving the material problems of needy humankind. it should be remembered that the employment and financial problems of many drifting. rootiess persons can only be solved in ways other than mere charity.
-—Nellonei Spiritual Assembly
The friends must engage in some useful work, profession
in The Hidden Worde Bahá’u’lláh says: “D My servant! Ye are the trees of My garden; ye must give forth goodly and wondrous fruits, that ye yourselves and others may profit therefrom. Thus it is incumbent on every one to engage in crafts and professions, for therein lies the secret of wealth. 0 men of understanding! For results depend upon means, _and the grace of God shall be all-sufficient unto you. Trees that yield no fruit have been and ever will be for the fire."
"0 My servant! The basest of men are they that yield no fruit on earth. Such men are verily
Accommodating handicapped
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 the recommendation.
All national committees, Local Spiritual Assembliss, and District Teaching Committees are hereby asked to give careful attention to whether a facility can accommodate the handicapped when they are in the process of selecting a conference or convention site. All facilities should be accessible to wheelchairs, either by ramps or by elevators.
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 wondrously by ‘Abdu’l-Bahá, Who enjoined us to "be 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 ya 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 about 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.
counted as among the dead, nay better are the dead in the sight of God than those Idle and worthless souls."
"0 My servantl The best of men are they that earn a livelihood by their calling and spend upon themselves and upon their kindred for the love of God, the Lord of all worlds." (The Hidden Words. Persian, Nos. 80, 81, 82, pp. 50-51)
in an early communication to the National Spiritual Assembly of the U.S. commenting on this subject, the beloved Guardian wrote that in the Aqdas Bahá’u’lláh makes it clear that idle people who lack that desire to work can have no place in the new World Order. Every individual, no matter how handicapped or limited he may be, is under the obligation to engage in some work or profession.
This has not only a utilitarian purpose. but has a value in itself. because It draws us nearer to God and enables us to better grasp His purpose for us in this world. Work. especially when performed in a spirit of service. is. according to Bahá’u’lláh, a form of worship;
No work on 9 Holy Days
in a letter to the National Spiritual Assembly of the U.S. written on behalf of the beloved Guardian by his secretary on July 7. 1947. Bahá’ís are informed that work is forbidden on nine of our 11 Holy Days. These are listed on the Bahá’í calendars, which also give the dates of the Nineteen Day Feasts. The letter states:
“He wishes to stress the fact that, according to our Bahá’í laws, work is forbidden on our nine holy days. Believers who have Independent businesses or shops should refrain from working on these days. Those who are in government employ should, on religious grounds, make an effort io be excused from work; all believers. whoever their employers, should do likewise. if the government. or other employers, refuse to grant them these days off, they are not required to forfeit their employment. but they should make every effort to have the independent status of their Faith recognized and their right to hold their own religious holy days acknowledged." (Published in Bahá’í News, No. 198, Page 3)