| ←Previous | National Bahá’í Review Issue 115 |
Next→ |
| Return to PDF view |
 | The text below this notice was generated by a computer, it still needs to be checked for errors and corrected. If you would like to help, view the original document by clicking the PDF scans along the right side of the page. Click the edit button at the top of this page (notepad and pencil icon) or press Alt+Shift+E to begin making changes. When you are done press "Save changes" at the bottom of the page. |
The following is a quiz on the basic provisions of the Bahá’í marriage laws and teachings. Circle the response that you feel is most accurate. Answers to the questions appear on Pages 5-7.
I
1. TRUE OFl FALSE: Marriage is highly recommended but not obligatory. 2. TRUE OR FALSE: Bahá’í law permits marrying a person oi another religion. 3. TRUE OR FALSE: Bahá’í law requires that a non-Bahá’í marrying a Bahá’í become a Bahá’í before the Bahá’í ceremony may take place. 4. TRUE OR FALSE: A Bahá’í marrying a person who is a member of another religion is permitted to have a marriage ceremony of his or her partner's religion, in addition to the Bahá’í ceremony. ‘ 5. TRUE OR FALSE: A Bahá’í marriage may be held In the place of worship of another religion. 8. if a Bahá’í is marrying a non-Bahá’í. consent to the marriage must be obtained from:
a. the parents of the Bahá’í if he or she is under 21.
b. the person getting married who is under 21. whether he or she is a Bahá’í or not.
c. the parents of the Bahá’í.
d. both sets of natural parents. 7. With respect to consent oi the parents, the Local Assembly:
a. must receive the statements of consent in writing.
b. must be satisfied that the consent of all parents has been given, regardless oi the form.
The Guardian's counsel on District Conventions
"He... wishes to stress the importance of reminding the believers that they should make every possible effort to attend the meeting for the election of the State or Province delegates, in order to stimulate a larger group consciousness which will greatly facilitate the process oi the believers becoming acquainted with each other, and provide an intermediary stage—which will become increasingly valuable and necessary—between the local organization. represented by the group or Assembly. and national collective action, represented by the activities of the Convention and the institution of the National Assembly." (From a letter written on behali of Snoghi Effendi and published in Bahá’í News, March 1944, p. 2)
District Conventions will be held this year on October 5 for all Districts except some in South Carolina, where the schedule for the state will be announced.
The purposes of the District Conventions are to elect delegates to the next Bahá’í National Convention and to consult on the expansion and consolidation of the Faith in that District.
Quiz on Bahá’í marriage laws
c. may take the couple's word that their parents‘ consent has been given under certain circumstances.
8. in giving consent to the marriage. the parents:
a. must approve oi the idea of a Bahá’í ceremony.
b. need only approve of the marriage itself.
9. The Bahá’í writings say that the parents:
a. may, If they wish. arrange their child's marriage with or without the child's permission-—ai| that is required is the parents’ consent.
_ b. may arrange their child's marriage. but only after the child has reached the age of maturity.’ '
c. have no right to interfere in the selection of a mate.
10. The Bahá’í marriage is recognized as legal in:
a. 32 states.
b. 47 states.
c. all states except West Virginia.
d. all 50 states.
11. A Local Spiritual Assembly in the U.S. may authorize and witness a Bahá’í marriage to occur:
a. anywhere in the world.
b. anywhere in the continental United States.
c. anywhere within its own state.
(1. anywhere within its own state, although if it is to take place within the jurisdiction of another Assembly, the permission of that Assembly must be obtained.
e. only within its own area of jurisdiction.
12. The Bahá’í marriage vow consists oi:
a. making a silent pledge before God.
b. saying the “Greatest Name" nine times.
c. saying the verse, "We will all, verily. abide by the will of God."
d. saying the verse. "Glorified be God, the Lord of the Kingdoms of earth and heaven."
13. The Bahá’í marriage vow is to be recited In the presence oi:
a. the Local Spiritual Assembly.
b. two witnesses appointed by the local magistrate.
c. two witnesses appointed by the Local Spiritual Assembly.
d. either b or c.
14. The witnesses must be:
a. Bahá’ís.
b. members oi the Local Spiritual Assembly.
c. anyone acceptable to the Assembly.
15. According to the KItéb~l-Aqdas, a Bahá’í may marry at the age oi:
a. 15.
b. 18.
c. 21. _
d. no age for marriage has been specified.
16. The period of engagement mentioned in the Kitáb-i-Aqdas is:
a. not to exceed three Bahá’í months.
b. not to exceed 95 days.
c. not to exceed one year.
d. oi unspecified duration.
17. TRUE OR FALSE: At this time, the law limiting the period of engagement is binding on Bahá’ís in the West.
[Page 2]
National
Review
Bahá’í
18. TRUE OR FALSE: If a person has been adopted, the consent of his or her adoptive parents is required before marriage.
19. If the whereabouts of a parent are unknown, Bahá’í marriage law requires that the one who plans to be married mal<e‘—-—— to locate and obtain the consent of his or her natural parents:
a. no attempt.
b. an attempt.
c. an exhaustive attempt.
20. TRUE OR FALSE: if two Bahá’ís wish to marry and the parents of one of the parties insist that the couple have the ceremony of the parents‘ religion in addition to the Bahá’í ceremony, it is permissible, for the sake of unity. that the couple have both a Bahá’í ceremony and the other religious ceremony.
21. TRUE OR FALSE: if a Bahá’í IS marrying someone from another religion. it is permissible for the marriage rites of his or her partner's religion to be incorporated into the Bahá’í ceremony.
22. if a Bahá’í is marrying a non-Bahá’í and two religious ceremonies are to be held (the Bahá’í ceremony and the religious ceremony of the non-Bahá’í partner), the Bahá’í ceremony:
a. may not be incorporated into the other religious ceremony.
b. may be incorporated into the other religious ceremony. '
c. may occur alter or before the other religious ceremony as long as it is not in the place of worship of another religion.
d. a and c above.
23. if a Bahá’í ceremony and another religious ceremony are to occur:
a. they both should be on the same Bahá’í day (sunset to sunset).
b. they both should be on the same Gregorian day (midnight to midnight).
c. they both should take place within 19 days (one Bahá’í month). .
d. they both should take place within 30 days (one Gregorian month).
e. they can occur whenever wishes—there is no requirement. 24. if a Bahá’í, out of ignorance, marries without a Bahá’í ceremony:
a. he may lose his administrative rights.
b. he is given a chance to have a belated Bahá’í ceremony.
c. his marriage is considered as valid in the eyes of the Faith and no belated Bahá’í ceremony is required.
25. if a Bahá’í marries without a Bahá’í ceremony and is aware of the marriage laws:
a. he will automatically lose his administrative rights.
b. he will. in most cases. be given a chance to have a belated Bahá’í ceremony before removal of his rights is considered.
c. there will be no penalty imposed. and a belated Bahá’í ceremony is not necessary because having a Bahá’í ceremony is a matter of conscience.
26. If a Bahá’í should lose his administrative rights because he has failed to have a Bahá’í marrlage ceremony. he may regain his rights by:
a. waiting one year.
b. getting a civil divorce.
0. having a Bahá’í ceremony.
d. b or c.
27. TRUE OR FALSE: A Bahá’í must wait one year
the couple
after separation from his or her spouse before a Bahá’í divorce can be granted. 28. The main purpose of the year of waiting is:
a. to give one time to seek a new mate without the pressure of having to remarry right away.
b. to allow the couple a chance to reflect on their relationship and restore their union.
c. to prevent people from marrying again “on the rebound."
29. The date mariging the beginning of the "year of patience" is determined according to when the couple:
a. establishes separate residences.
b. establishes separate residences with the intention of divorce.
c. discontinues having sexual relations.
30. TRUE OR FALSE: A Bahá’í who separated from his or her spouse before enrolling in the Faith must still observe a year of patience before the Bahá’í divorce.
31. A year of patience is voided when:
a. the parties get a civil divorce.
b. the Local Assembly determines that affection and harmony have been restored.
c. the couple begins living together again.
d. the couple has sexual relations.
e. either c or d.
32. According to Bahá’í law:
a. divorce is permitted when the marriage falls to release the potential of one or both of the partners.
b. divorce is forbidden.
c. divorce is condemned, but permitted when aversion or repugnance exists.
33. At this time. a Bahá’í divorce becomes effective when:
a. one has waited one year from the date of separation.
b. one obtains a civil divorce.
c. the year of patience has ended and the civil divorce has been granted.
34. With respect to initiating civil divorce proceedlngs:
a. one must wait until the year of patience has ended.
b. one is free to file for a civil divorce at any time.
c. one may file for a civil divorce before the year of waiting has ended when there are compelling reasons and after consultation with the Local Assembly.
35. TRUE OR FALSE: Remarriage after the death of one's spouse is not permissible under Bahá’í law.
36. TRUE OR FALSE: A couple who have become Bahá’ís after their marriage may have a Bahá’í marriage ceremony if they wish.
37. TRUE OR FALSE: It is permissible for a couple to commemorate their wedding anniversary by having prayers and reading selections from the Bahá’í writings. but reciting the marriage vow and having a Bahá’í ceremony at that time is not permitted.
Enrollment of children
in the October 1979 issue of Bahá’í National Review, pp. 6-7. an article appeared entitled “Status of Bahá’í Children is Ciarlfled." The articie consists of extracts from letters written on behalf of the beloved Guardian and the-Universal House of Justice in response to questions raised
National Review
Bahái
about the enrollment of Bahá’í children in the Faith. The National _Splritua| Assembly now wishes to publish a statement on the enrollment of children in the American Bahá’í community for the guidance of Local Spiritual Assemblies:
A fundamental principle of the Faith is that one does not inherit his religion. Membership in the Faith is a spiritual matter that requires a conscious affirmation of belief and a commitment to following the laws and teachings of the Faith and to obeying its institutions.
Consequently, a Bahá’í youth who has reached the age of 15, which has been fixed by Bahá’u’lláh as the age of maturity, must, in order to be considered as a member of the community, signify his desire to be a Bahá’í to the Local Assembly. This, of course, does not mean that a child under 15 years of age is not a Bahá’í. indeed, such children are Bahá’ís and should be treated as Bahá’ís by their parents and the community. They do not, however, register with the National Spiritual Assembly until they reach the age of 15.
The manner in which a youth signifies his desire to be a Bahá’í and is registered as an adult
member of the community is left to the discretion of the Local Assembly. in most cases, the youth may sign an enrollment form. Or he may merely inform his Assembly that he wishes to continue to be a Bahá’í. in which case the Assembly would forward to the Office of Membership and Records an enrollment form that it has filled out on his behalf.
The point is that the Assembly need not insist on a formal declaration of Faith and on the youth signing a form. The manner in which the youth is registered as a believer with the National Assembly is flexible and may be worked out according to the circumstances involved.
The approach to the enrollment of Bahá’í children taken in the American Bahá’í community has in many ways been inadequate. Too much em’phasis has been placed on the mechanics of “signing up," while too little attention has been given to the spiritual significance of reaching the age of maturity. We would do well to consider ways in which to commemorate the achievement of this important milestone.
More traveling teachers are needed
The National Teaching Committee encourages Bahá’ís to undertake teaching trips whenever and wherever possible.
Those who wish to take such trips within their own districts are encouraged to discuss their plans with the District Teaching Committee so that their time, energies and resources may be used to best advantage.
Bahá’ís traveling outside their districts are encouraged lo contact the District Teaching Committee ln the district to which they are traveling or the National Teaching Committee. which they may reach by calling its toll-free number, 800-323-4390.
Consultation with the National or District Teaching Committees should be initiated as far in advance of the trip as possible to allow time for arrangements to be made.
Traveling teachers should expect to provide for their own meals and lodging and should not expect to be offered hospitality by the Bahá’ís they visit.
if a traveling teacher is unable to provide his own housing or meals. he may discuss the matter with the District or National Teaching Committee. but should understand that it may not be possible
On use of portraits, photos of ‘Abdu’l-Bahá
The following is an extract from a letter written on behalf of the beloved Guardian to an individual believer. dated July 11, 1942, giving guidance on
the use of portraits and photographs of the.
Master:
" ...though he sees no objection to people having portraits of the Master in their homes, if it gives them pleasure, he prefers that for distribution and for purchase. they should confine themselves to His photographs, as these are, of course, a much more perfect likeness of Him."
for suitable arrangements to be made on his behalf.
Those who are traveling on business are also encouraged to notify the National Teaching Committee. it may be possible to arrange for them to meet with the Bahá’ís in the area being visited.
The Bahá’í principle concerning bankruptcy
From time to time the National Spiritual Assembly receives inquiries from Local Spiritual Assemblies or individuals asking whether it is permissible for a Bahá’í to file for bankruptcy.
A Bahá’í has the right. as a citizen. to avail himself of the laws pertaining to the payment of debts and thus is entitled to make use of the provisions for declaring bankruptcy.
When faced with such a possibility, a Bahá’í should. of course. obtain competent legal counsel.
However. such a problem must be viewed in the light of the Bahá’í Teachings. Shoghi Effendi wrote: "Our debts, however. should be considered as sacred and take precedence over any other thing for upon this principle does the foundation of our economic life rest."
In the Tablet oi the True Seeker. Bahá’u’lláh has counseled: “He should not wish for others that which he doth not wish for himself. nor promise that which he doth not fulfill."
These writings indicate the supreme importance of honoring our commitments. For a Bahá’í, fulfilling a financial obligation is to be regarded as a sacred responsibility.
Consequently. the Bahá’í position on bankruptcy is that although the courts may absolve one of the legal obligation of making good on certain debts, a Bahá’í's moral and spiritual obligation to redeem his debts continues.
_
[Page 4]
Bahá’í l§§‘Jf;’i$" 5 |
to the international Fund. as described above to sell it themselves and send Valuables, such as jewelry or precious metals, the proceeds to Haifa. mailed to Israel are subject to very high customs The House of Justice deeply appreciates the duties and, in addition, require much time and ef- sacrificial act of a believer who wishes to donate fort to obtain their release. something he holds precious. but is sure that the it is preferable for any believers who are con- friends will understand the need to heed its retemplating the donation of a precious item such _ guest.
Steps to take to find missing persons
individuals and Local Spiritual Assemblies forwarding address the person might have left. . wishing to contact missing persons, particularly The cost is $1 and it works.
those in need of locating parents to obtain their 3. Check the phone book. If you strike out, call consent for marriage, may find the following sug- directory assistance. if the person lives in another
gestions, prepared by the Action Line staff of the city. dial the area code plus 555-1212. Chicago Tribune, helpful: 4. if it's a business that has "disappeared" and 1. Simply write the person in care of his or her none of the above methods works, contact the last known address, even if you have tried it clerk of bankruptcy court (for your area). if the before. We have found more people this way than firm has a national office, check the public library. any other. 5. Under the right conditions, social security. 2. Write to the postmaster or Post Office for any the Veterans Administration, railroad retirement, ‘ or the Secretary of State's office will forward a let , , ter. Guidance fol’ Baha’|S 6. Place a personal want ad in the paper or . . ‘papers where it might be seen by the person, or by Vlslting the Land , his or her friends. Again,the library has books giv ing the names and addresses of newspapers in Bahá’ís traveling to Israel for any reason, and various cities. - .
particularly those wishing to visit the Bahá’í 7. The agencythat can andoften is most willing Shrines and Holy Places at the World Centre, to help find a close relative (father, mother, must first have the permission of the Universal daughter, brother, etc.) is the Salvation Army. House of Justice. You maywrite or cable to seek Contact the Salvation Army Missing Persons permission. The address is Box 155, Haifa 31 000, Director, 860 N. Dearborn St., Chicago, IL 60610, Israel. ' or phone 312-440-4600.
Answers to Bahá’í marriage law quiz
1. True. "Marriage is highly recommended but ‘the old forms with the new and simple one of not obligatory." (synopsis and Codification of the Bahá’u’lláh, and Bahá’ís should not be married in Law: and Ordinances of the Kitáb-i-Aqdas, p. 39.) the church or any other acknowledged place of Note: This volume is hereafter referred to as worship of the followers of other Faiths."(Froma
Synopsis. letter written on behalf of Shoghi Effendi, by his 2. True. "Marriage with unbelievers is permit- secretary, cited in a letter from the Universal ted." (Synopsis, p. 40) House of Justice, March 23, 1966) 3. False. See above. - 6. (d) "Bahá’u’lláh has clearly stated the con 4. True. "it is only when a non-Bahá’í partner is sent of all parents is required for a Bahá’í marln_volved that a Bahá’í may participate in the riage. This applies whether the parents are religious ceremony of the non-Bahá’í partner." Bahá’ís or non-Bahá’ís, divorcedfor years or not." (Letter from the Universal House of Justice to the (From a letter written on behalf of Shoghi Effendi, National Spiritual Assembly of the U.S., May 20, October 25, 1947)
1968) 7. (b) "it is preferable that consent of parents be
"lfaBaha'i marriesanon-Bahá’íwho wishes to given in writing. However, oral consent is perhave the religious ceremony of his own sect car- missibie under conditions acceptable to the ried out, it must be quite clear that. first, the Assembly." (Fromaietter written by the Universal Bahá’í partner is understood to be a Bahá’í by House of Justice to the National Spiritual religion, and not to accept the religion of the other Assembly of Mexico, February 16, 1965) party to the marriage through having his or her 8. (b) " ...it should be understood that consent I religious ceremony: and, second, the ceremony to marriage is all that is required from a parent. it must be of a nature which does not commit the is not necessary that the parents consent to a Bahá’í to any declaration of faith in a religion Bahá’í ceremony. However, if the reason the other than his own. parent refuses to give consent-is the fact that the
"Under these circumstances, the Bahá’í can parties propose to have a Bahá’í ceremony, then, partake of the religious ceremony of his non~ the marriage cannot take place." (Letter from the Bahá’í partner. The Bahá’í should insist on having Universal House of Justice to the National the Bahá’í ceremony carried out before or after Spiritual Assembly of the U.S., February 24, 1967)
the non-Bahá’í one, on the same day." (From a let- 9. (c) "As to the question of marriage, according ter written on behalf of Shoghi Effendi, June 20, to the law of God: First you must select one, and 1954) then it depends upon the consent of the father
- 5. False. " ...There should be no cornmingiing of and mother. Before your selection they have no
[Page 5]
Bahá’í' 323%?‘
Use of alcohol in homes or businesses
The National Spiritual Assembly wishes to share with the friends guidance from the beloved Guardian on the subject of the use of alcohol in businesses that are owned and operated by Bahá’ís. A letter dated September 24, 1964, written by the Universai House of Justice explained:
in a letter that the Guardian wrote to the Bahá’ís in the West, he has stated: “lnstitutions that are entirely managed by Bahá’ís are, for reasons that are only too obvious, under the obligation of enforcing all the laws and ordinances of the Faith. especially those whose observance constitutes a matter of conscience. There is no reason, no justification whatsoever, that they should act otherwise..."
Regarding the serving of alcohol by individual believers to non-Bahá’í guests, there is no specific guidance in the Sacred Text on this particular question, although the National Spiritual
‘ Assembly feels that when the hosts are Bahá’ís it
is inappropriate for them to serve alcoholic beverages even if they themselves refrain from partaking of them.
The following extract from a letter written on behalf of the Guardian to an Individual believer, dated March 3, 1957, describes in clear terms how Bahá’ís view the drinking of alcohol: "Under no circumstances should Bahá’ís drink. it is so unambiguously forbidden in the Tablets of Bahá’u’lláh, that there is no excuse for them even touching it in the form of a toast, or in a burning plum pudding; in fact, in any way,"
Self-defense is sometimes pennissible
The National Spiritual Assembly wishes to bring to the attention of the friends a letter written by the Universal House of Justice to the National Spiritual Assembly of Canada, dated May 26,
l 1969, on the question of self-defense. The guid ance the letter affords is of general interest to the
1 friends and is applicable to all Bahá’ís living in the
United States today.
We have reviewed your letter of April 11th, asking about. the teachings of the Faith on self-defense and any guidance on individual conduct in the face of increasing civil disorder in North American cities.
From the texts you already have available it is clear that Bahá’u’lláh has stated that it is preferable to be killed In the path of God's good-pleasure than to kill. and that
Bahá’ís going to certain countries should contact National Spiritual Assembly
Bahá’ís traveling to the Middle East, Northern Africa, Eastern Europe, Russia or China should first contact the National Spiritual Assembly before leaving so that they may receive important information and be briefed on how to comport themselves while in these countries.
Bahá’ís traveling to other countries, including Alaska, Hawaii and Canada, are encouraged to contact the International Goals Committee. This procedure enables the committee to pursue the possibility of arranging teaching opportunities in the country to be visited and makes it possible for the trip to be counted toward winning the goal of
international traveling teaching trips given to the
American Bahá’í community by the Universal House of Justice.
Be sure to contact the international Goals Committee as soon as you know you will be going so as to give it ample time to correspond with the countries to be visited, if necessary, and advise you properly.
'..-.li...t. 44....-i.'..\.~ -- .- .. .
organized religious attack against Bahá’ís should never turn into any kind of warfare, ' as this is strictly prohibited in our Writings:
A hitherto untranslated Tablet from ‘Abdu’l-Bahá, however, points out that in the case of attack by robbers and highwaymen, a Bahá’í should not surrender himself, but should try, as far as circumstances permit, to defend himself, and later on lodge a complaint with the government authorities. in a letter written on behalf of the Guardian. he also indicates that in an emergency when there is no legal force at hand to appeal to, a Bahá’í is Justified in defending his life. in another letter the Guardian has further pointed out that the assault of an irresponsible ass_ailant upon a Bahá’í shouldvbe resisted by the Bahá’í, who would be justified, under such circumstances, In protecting his life.
The House of Justice does not wish at the present time to go beyond the guidelines given in the above-mentioned statements. The question is basically a matter of conscience, and in each case the Bahá’í involved must use his judgment in determining when to stop in self-defense lest his action deteriorate into retaliation.
Of course the above principles apply also in cases when a Bahá’í finds himself involved in situations of civil disorder. We have, however, advised the National Spiritual Assembly of the United States that under the present circumstances in that country it is preferable that Bahá’ís do not buy nor own arms for their protection or the protectlon of their families.
with loving Bahá’í greetings,
THE UNIVERSAL HOUSE OF JUSTICE
Non-currency contributions
The Universal House of Justice has brought to the attention of the National Spiritual Assembly a problem that has arisen regarding non-currency items mailed to the World Centre as contributions
[Page 6]
Banal 3:33.23‘
right of interference." (‘Abdu'i-Baha, published in Bahá’í World Faith, p. 372) 10. (d) All 50 states. in February 1971 West
.Virginia became the 50th state to legalize Bahá’í
marriage.
11. (d) It (the Local Assembly) shall have exclusive authority to conduct Bahá’í marriage ceremonies and issue Bahá’í marriage certificates within the area of its jurisdiction." (Article III of the By-Laws 01 a Local Spiritual Assembly) Consequently, if an Assembly is asked to marry a couple within the jurisdiction of another Assembly, it must secure the other Assembly's permission.
12. (c) “it is incumbent upon both parties to
recite a specifically revealed verse indicating their
being content with the will oi God." "The specifically revealed verse is ‘We will all, verily, abide by the Will of God.’ " (Synopsis, pp. 40 and 59)
13. (c) " ...The bride and groom, before two witnesses, must state ‘We will all, verily, abide by the Will of God.’ These two witnesses may be chosen by the couple or by the Spiritual Assembly, but must in any case be acceptable to the Assembly; they may be its chairman and secretary, or two other members of the Assembly, or two other people, Bahá’í or non-Bahá’í, or any combination of these." (From a letter from the Universal House of Justice to the National Spiritual Assembly of Switzerland, August 8, 1969)
14. (c) See above.
15. (a) "Marriage is conditioned upon both parties having attained the age of maturity which is fixed at 15." (Synopsis, p. 39)
16. (b) "The period oi engagement must not exceed 95 days." (Synopsis, p. 40)
17. False. "in reply to point (a) of your letter of October 2, 1977, the Universal House of Justice instructs us to say that according to its ruling, the law of the Kitáb-i-Aqdas that the lapse of time between engagement and marriage should not exceed ninety-llve days is binding on Persian believers wherever they reside, it both parties are Persian. This law is not applicable, however, if one of the parties is a western believer." (Letter irom the Universal House of Justice to the National Spiritual Assembly of Argentina. October 31, 1977)
18. False. "There is no requirement of Bahá’í law that the consent of the foster or adopting parents be obtained. although the child may wish to do so." (Letter from the Universal House of Justice to the National Spiritual Assembly of the U.S., June 16, 1966)
19. (c) “i1 you are satisfied that Mr. ——— has exhausted all reasonable possibilities of locating his father, you may consider that the father is legally dead and that he is therelore excused from obtaining his father's consent." (Letter from the Universal House of Justice to the National Spiritual Assembly of the U.S., May 27. 1966)
,20. False. "The instructions of the beloved Guardian are clear on this point. when two 8aha'is. are married they may not be married by the religious ceremony of another Faith. it is only when a non-Bahá’í partner is involved that a Bahá’í may participate in the religious ceremony of the non-Bahá’í partner." (Letter from the Universal House of Justice to the National Spiritual Assembly oi the U.S., May 20, 1968)
21. False. “ ...you should ensure that the two
ceremonies are not intermingled. The Bahá’í ceremony must be a separate one and should not take place in the church." (Letter from the Universal House of Justice to the National Spiritual Assembly of Belgium, July 22, 1969)
22. (d) See items 21 and 4.
23. (b) “If there is to beva civil marriage or another religious ceremony besides the Bahá’í marriage. both ceremonies must take place on the same calendar day. This means the business calendar date generally used in this country and not the Bahá’í calendar day which begins with sunset on one day and ends at sunset on the next." (National Bahá’í Review, March 197-1, p. 2)
24. (c) "At the present stage in the development of the Bahá’í community, Bahá’ís who fail to have a Bahá’í marriage through ignorance of the law are in a diflerent category altogether from those who willingly broke the law. The latter must have a Bahá’í ceremony in order to regain their voting rights; they must, in other words, obey the law they previously disobeyed; but the former should be treated in the same manner as those Bahá’ís who married before they entered the Faith and those Bahá’ís who married without a Bahá’í ceremony before the law was applied: They should be considered married and not be required to have a Bahá’í ceremony.” (Letter from the Universal House of Justice to the National Spiritual Assembly of the U.S., January 20, 1966)
25. (b) where, for example. the only offense is that no Bahá’í ceremony took place, it may be possible to contact the couple concerned and arrange for the early celebration of the Bahá’í marriage, and thus avoid the necessity of depriving them of their voting rights." (Letter from the Universal House ol Justice to the National Spiritual Assembly of the U.S., May 20, 1971)
26. (d) When a person has been deprived of his administrative rights because he has failed to have a Bahá’í marriage ceremony. he may regain his rights by either obtaining a civil divorce or having a Bahá’í marriage ceremony. The point is that one must correct the condition that has led to the loss oi his rights and in such a case this could be done either by dissolving the non-Bahá’í marriage or by marrying according to the laws of the Faith.
27. True. "It antipathy or resentment develop on the part of either the husband or wile, divorce is permissible, only after the lapse of one full year." (Synopsis, p. 42)
28. (b) "The primary purpose of the year of patience is to provide a means by which the parties can reflect on their relationship, make amends and restore their union." (From the paper, "Marriage and Divorce," dated January 1980, prepared for the National Spiritual Assembly and sent to all Local Spiritual Assemblies with a letter dated January 24. 1980)
29. (b) "When someone applies to a Spiritual Assembly for a Bahá’í divorce, the Assembly must immediately Investigate the situation and attempt to reconcile the couple. Only when it finds that real repugnance exists and alter its attempt to reconcile the couple has been unsuccessful should it set the date oi the beginning of the year of patience. in setting this date it may back-date it to the time at which the couple separated with the intention of divorce—but not earlier than that." (Letter from the Universal House of Justice to the National Spiritual Assembly of the U.S., June 12, 1970)
[Page 7]
'v' N t’ I
Bahai 93$???
\
30. False. “The year of patience is required of all believers who separate from their spouses with the intention of divorce after enrollment in the Bahá’í Faith." (Guidelines for Local Spiritual Assemblies, p. 94)
31. (e) The year of patience is voided when a couple shares a common residence or has sexual relations. if either of these criteria has been met and one or both of the parties still does not intend to continue in the marriage, a new date for the beginning of the year of waiting must be set.
32. (c) "Regarding the Bahá’í teachings on divorce. While the latter has been made permissible by Bahá’u’lláh yet He has strongly discouraged its practice, for if not checked and seriously controlled, it leads gradually to the disruption of family life and to the disintegration of society.“ (From a letter of November 16, 1936, written on behalf oi Shoghi Effendi to an individual believer) Also see, No. 29 above.
33. (c) "Alter the year oi patience has elapsed and civil divorce has been finalized, the Local Spiritual Assembly grants a Bahá’í divorce by recording in its minutes the date of the Bahá’í divorce and the date of the civil divorce (Guidelines for Local Spiritual Assemblies, p. 95)
34. (c) "The Universal House of Justice has
made it clear that civil divorce proceedings should not be initiated before the end of the year of waiting unless there are special circumstances which would justify such action. Such action should be undertaken only in extreme circumstances and in consultation with the local Assembly."
35. False. Remarriage after the death of one's spouse is permissible. _
36. False. " ...the Bahá’í ceremony is something that takes place at the time the parties are first married and not something that occurs long afterwards. Therefore, persons who were married prior to becoming Bahá’ís should not have a Bahá’í ceremony after they have enrolled in the Faith." (Letter from the Universal House of Justice to the National Spiritual Assembly of Guatemala, December 23, 1964)
37. True. As the answer to No. 36 indicates, a Bahá’í marriage ceremony is something that takes place at the time the parties are first married. Therefore, a couple would not "renew their vows" in a ceremony to commemorate their marriage. However, a couple is free to observe their wedding anniversary with the reading of prayers and passages from the Sacred Writings.
Guidelines on consent for marriage from parents who are living abroad
in increasing instances, Bahá’ís or their prospective non-Bahá’í mates wishing to marry have parents who reside in places outside the continental United States.
The verification of parental consent under these circumstances must be ascertained through the National Spiritual Assemblies, since for obvious reasons a Local Spiritual Assembly would not normally be able to verify such consent.
Two approaches are open to those concerned:
By direct request of their offspring. the parents can communicate their consent to the National Spiritual Assembly within whose jurisdiction they live. That National Assembly would then inform the National Spiritual Assembly of the U.S., which, in turn. would relay the information to the Local Assembly concerned.
Alternately, the couple could request that the National Spiritual Assembly of the US. communicate their request for parental consent through the National Spiritual Assembly of the
country in which the parent or parents reside.
in this instance, detailed information should be given to the National Assembly, such as the full names and addresses of the parents, whether they are Bahá’ís, the name and religion of the
prospective mate and any other particulars the ,
applicant wishes the parents to consider.
This second approach is most effective in countries where the Bahá’ís have difficulty In communicating freely with the outside, such as Iran and other Middle Eastern countries. it is also effective if the parents are non-Bahá’ís.
Should a Local Assembly receive written permission directly from parents abroad, the National Spiritual Assembly must be consulted for verification before the marriage can take place.
individuals, or Local Assemblies acting on behalf of individuals, may contact the National Spiritual Assembly concerning consent. Local Assemblies should not write directly to National Spiritual Assemblies in other countries.
The Bahá’í' position on military service
A number of questions have been raised about the Bahá’í position on military service as a result of the recent reinstatement of registration of younger men for possible military draft.
in view of these questions, the National Spiritual Assembly wishes to bring two points to the attention of the friends:
1. A draft is not now in effect. Bahá’í youth, as loyal, law-abiding citizens, should cooperate with the call for registration and register at their local
Post Office.
2. Should a draft be instituted, Bahá’ís would then take whatever steps were necessary to apply for non-combatant status under the 1-A-0 classification.
The form now used to register for a possible draft does not provide a place in which to Indicate one's desire to apply for non-combatant status; this would be done if a draft were instituted.
[Page 8]
I Bahá’í' 225%?‘ 8
» Words—Ka|imat
' 137 BE.
National Bahá’í
__ Individual Participation ° - . 4000 0 W 3000 .................................................................................................................................................... .. 2000 ~ I 0 i. \ § , §\\W W §% 0 § § § ‘Q Contributions $ I Assemblies and Groups Individuals 6‘ $200,000 ................... .1. ................................................... ..'. ........................... . 0. , ........... .. g \\ H‘: easy -ha no: 4*: §1oo.\I V ‘ \‘ w;«|-L -H‘; r} in} mm 0. .on_ 150'“ 0 § § §§ 0 3 100,000 § \ \ \ 50,000 0
