National Bahá’í Review/Issue 118/Text

From Bahaiworks

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The National Spiritual Assembly has consulted on the recommendations made by the delegates to the 72nd National Convention and wishes to share with the friends the actions it has taken.

Voted to adopt the responses to the motions carried at the 72nd National Bahá’í Convention as follows:

Motion: That the National Spiritual Assembly move toward organizing itself to become a residential body at the Bahá’í National Center.

Action: It is not feasible at this time for the Na ‘ tional Spiritual Assembly membership to move to Wilmette and be sustained by the National Fund.

Motion: That the National Spiritual Assembly and its committees should circulate among the friends throughout the country to help inspire them and to answer their questions and be an example.

Action: The National Spiritual Assembly and its committees are circulating among the friends throughout the country to the extent possible.

Motion: That the National Education Committee in revising the Assembly Development Program include the issue of the relationship between the Assembly and its committees.

Action: This recommendation has been referred to the National Education Committee for its consideration.

/ Motion: That we have a practical course on the recognition and self-examination of cultural and racial prejudice.

Action: The National Education Committee and the Race Unity Committee are being re‘ quested to work together in devising a method to carry out this recommendation.

Motion: That the National Spiritual Assembly encourage Assemblies to offer financial assistance to delegates to help assure their presence at the Convention.

Action: it is impossible for the National Spiritual Assembly to subsidize the expenses of delegates. However, it is possible for individuals to contribute through their Assemblies toward the expenses of delegates representing their electoral districts; but the action to subsidize delegates must be spontaneous; no demands or pressure of any kind should be imposed on would-be contributors. in accordance with the Guardian's advice, delegates who are unable to attend the Convention should mail their ballots to the secretary of the National Spiritual Assembly.

Motion: That the National Spiritual Assembly consider extending future Conventions by one day.

Action: it is not practicable at this time to extend the sessions of the National Conventions by one day.

Motion: That the National Spiritual Assembly

National Assembly responds to delegates’ motions

issue an immediate appeal to the friends advising of the present condition of the Fund.

Action: This recommendation was approved and acted upon. ,

Motion: That we kick off this new three-year phase of the Seven Year Plan with a three-month contribution campaign in memory of the martyrs.

Action: The National Spiritual Assembly continues to relate contributing to the Fund to the sacrifices being made in Iran.

Motion: That the National Spiritual Assembly develop plans and support the mechanism for homefront pioneering from large centers.

Action: This recommendation was referred to the National Teaching Committee for action. _

Motion: That the National Teaching Committee in its goals for the District Teaching Committees encourage them to systematically contact organizations, churches, service organizations, etc.,' offering Bahá’í speakers’ bureau.

Action: The District Teaching Committees are responsible for encouraging the Groups, in particular, to do this kind of public affairs work. The committees are requested to maintain lists of

speakers for this purpose. The National Teaching '

Committee will, from time to time, remind the committees of this important aspect of proclaamation. The Public Affairs Office is developing a speakers’ bureau and will keep the community informed.

Motion: That the Public Affairs Office establish national or local public information representatives.

Action: This recommendation has been approved and is being executed.

Motion: That an evaluative mechanism be devised to test the use of the Creative Word in the American Bahá’í community.

Action: The National Spiritual Assembly encourages the use of the Creative Word but cannot evaluate the effect upon individuals as this is a spiritual matter and in any case would be reluctant to attempt such an evaluation in view of the restrictions placed upon the institutions by Bahá’u’lláh not to rule in spiritual matters. However, in the event that there might be another interpretation of the intent of the motion, the recommendation is referred to the National Education Committee for action.

Motion: That the National Spiritual Assembly consider plans to help the Bahá’ís respond as supporters of the oppressed peoples of the world.

Action: The Bahá’í community has a deep sympathy for the oppressed and poor of the world; however, in each particular case judgment will have to be exercised by Bahá’í institutions as to whether making a statement is advisable. In some instances a statement made by the Bahá’í institu


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done with the best of intentions may be Inlaeonstnied, create difficulties and may be related to politics. Each case must be taken separately.

Motion: That the National Spiritual Assembly increase literature "available for youth and preyouth for use in teaching and deepening activities.

Action: The National Spiritual Assembly agrees with this recommendation and will make an effort to act upon it within available resources. As with other vital areas of Bahá’í activity, in this respect too we lack human and material resources. The Publishing Trust itself needs the support of the community so that as its financial resources increase it can undertake additional important projects such as producing literature for youth and

pre-youth. Meanwhile, the friends should make full use of available materials, which, regrettably, are often ignored. Motion: That the National Spiritual Assembly consider the promotion of an ongoing program for Local Spiritual Assemblies and other agencies concerning increasing the acceptance. identification and utilization of the talents of youth.

Action: The National Spiritual Assembly has encouraged and will continue to encourage its committees and the Local Spiritual Assemblies to utilize the talents of Bahá’í youth’. The Assembly hopes that all Bahá’í Institutions will be aware of the need to involve youth in all Bahá’í activities.

The Bahá’í’ attitude toward material suffering

The National Spiritual Assembly wishes to bring to the attention of the friends the following text of a letter dated November 19, 1974, from the Universal House of Justice to the National Spiritual Assembly of the sums of Italy.

In your letter of 11 September you say that the

I questions of how to help the Third World or the

poor who are suffering under calamities are much discussed in your community and you wish to know whether to create a special fund for such needs, to ask for special contributions from time to time, or whether there are other ways in which you could help.

It is understandable that Bahá’ís who witness

the miserable conditions under which so many hu- '

man beings have to live. or who hear of a sudden disaster that has struck a certain area of the world, are moved to do something practical to ameliorate those conditions and to help their suffering fellow-mortals.

There are many ways in which help can be rendered. Every Bahá’í has the duty to acquire a trade or profession through which he will earn that wherewith he can support himself and his family; in the choice of such work he can seek those activities which are of benefit to his fellowmen and not merely those which promote his personal interests, still less those whose effects are actually harmful. ' There are also the situations in which an individual Bahá’í or a Spiritual Assembly is confronted with an urgent need which neither justice nor compassion could allow to go unheeded and unhelped. How many are the stories told of ‘Abdu’l-Bahá in such situations, when He would even take off a garment He was wearing and give it to a shivering man in rags. '

But in our concern for such immediate obvious calls upon our succor we must not allow ourselves to forget the continuing, appalling burden of suffering under which millions of human beings are always groaning—a burden which they have borne for century upon century and which it is the mission of Bahá’u’lláh to lift at last. The principal

cause of this suffering, which one can witness‘

wherever one turns, is the corruption of human

morals and the prevalence of prejudice, suspicion, hatred, untrustworthiness, selfishness and tyranny among men. It is not merely material well being that people need. What they desperately. - need is to know how to live their lives—they need to know who they are, to what purpose they exist, and how they should act towards one another; and, once they know the answers to these questions they need to be helped to gradually apply these answers to every-day behavior. It is to the solution of this basic problem of mankind that the greater part of all our energy and resources should be directed. There are mighty agencies in this world, governments, foundations, institutions of many kinds with tremendous financial resources which are working to improve the material lot of human beings. Anything we Bahá’ís could add to

such resources in the way of special funds or con- tributions would be a negligible drop in the ocean. However, alone among men we have the divinelygiven remedy for the real ills of mankind; no one else is doing or can do this most important work, and if we divert our energy and our funds into fields in which others are already doing more than we can hope to do, we shall be delaying the diffusion of the Divine Message which is the most important task of all. .

Because of such an attitude, as also because of our refusal to become involved in politics, Bahá’ís are often accused of holding aloof from the “real problems” of their fellow-men. But when we hear this accusation let us not forget that those who make it are usually idealistic materialists to whom material good is the only “real" good, whereas we

know that the working of the material world is.

merely a reflection of spiritual conditions and until the spiritual conditions can be changed there can be no lasting change for the better in material affairs.

We should also remember that most people have no clear concept of the sort of world they wish to build, nor how to go about building it. Even those who are concerned to improve conditions are therefore reduced to combatting every apparent evil that takes their attention. Willingness to fight against evils, whether in the form of conditions or embodied in evil men, has thus be [Page 3]

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come for most people the touchstone by which they judge a person’: moral worth. Bahá’ís. on the other hand, know the goal they are working towards and know what they must do, step by step, to attain it. Their whole energy is directed towards the building of the good, a good which has such a positive strength that in the face of it the multitude of evils—which are in essence negative——will fade away and be no more. To enter into the quixotic tournament of demolishing one by one the evils in the world is, to a Bahá’í, a

vain waste of time and effort. His whole life is directed towards proclaiming the Message of Bahá’u’lláh, reviving the spiritual life of his fellowmen, uniting them in a divinely-created World Order. and then, as that Order grows in? strength and influence, he will see the power of that Message transforming the whole of human society and progressively solving the problems and removing the injustices which have so long bedevilled the world. ‘

Friends should approach their pilgrimage with considerable preparation, forethought

it has become a matter of concern to the National Spiritual Assembly that often the majority of individuals assigned to a pilgrimage schedule will cancel at the last moment, making it difficult and sometimes impossible for the US. to fill its quota of 20 pilgrims per group.

Undoubtedly, some people cancel their pilgrimages because of unforeseen difficulties; therefore, the National Assembly's concern is principally about applicants who are forced to cancel because from the beginning they failed to make adequate plans.

Because of the large number of applications, a long waiting line for pilgrimage exists. Among those who wait are individuals with the means to go should the opportunity arise. Hence, it is quite unfair for those individuals to be delayed indefinitely because others who have been scheduled have made no plans to undertake the pilgrimage and then simply cancel their invitations at the last moment when there is virtually no time to invite others to replace them.

Pilgrimage is a matter to be approached with

due seriousness and high regard. We ask the ,

friends to study the statements on pilgrimage that are available to them. We urge them to undertake this important activity with great preparation and to notify the National Spiritual Assembly well in advance should cancellation become necessary.

Gatherings in churches, other

places of worship discouraged

it has come to the attention of the National Spiritual Assembly that some Bahá’í communities have been holding public meetings and other activities in churches or synagogues, and it would like to take this opportunity to inform the friends that because of the Bahá’í Faith's independent character and the importance of demonstrating that independence in our activities, no gatherings sponsored by Bahá’ís should be held in a church, synagogue or place of worship of another religion. ’

Results of House of Justice questionnaire

On November 9, 1981, special questionnaires were mailed to a selected number of Local Spiritual Assemblies across the country.

The questionnaires were prepared in the fonn of self—addressed and stamped postcards that asked for information needed for the National Spiritual Assembly's semi-armual report to the Universal House of Justice. As of December 31, 55 percent of the postcards had been returned to the Bahá’í National Center, according to Art Conow, assistant to the secretary for planning and coordination.

What follows is a summary of responses to the questionnaire, based on the 55 percent of Assemblies surveyed that returned their postcards by the end of December. It should be noted that not every Assembly in every state was sent a postcard questionnaire. '

Question: Does your Assembly meet on I regular basis? Eighty-seven percent indicated that they do. ,

Question: Does your community observe Feasts and Holy Days? Ninety-six percent said that this is done in their community.

Question: Does your Assembly sponsor local teaching activities? Eighty—one percent replied that they do. '

Question: Dog your community-have an extension teaching goal? Sixty-two percent of the Assemblies answered yes to this question.

Question: Does your Assembly sponsor local deepening activities? Seventy-three percent said that they do.

Question: Does your community give regularly to the National Fund? Ninety-three percent indicated that they do give regularly to the Fund.

Question: Does your Assembly sponsor a local bulletin or newsletter? Fifty-two percent of those who replied said they sponsor a bulletin or newsletter.

Question: Does your community sponsor or support women’s activities? Nineteen percent" replied affirmatively to this question. ’

Question: Does your community sponsor or support youth activities? Fifty-two percent of communities said they do so.

Question: Does your community sponsor or support chlldren’s classes? Seventy percent of the

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‘respondents said yes to this. Question: Does your Assembly keep I record of children in your community? Seventy-eight percent said that they do.

One question on the postcard concerned the number of children (under age 15) in the reporting community, says Mr. Conow. The sampling was used, he says, to calculate a statistical estimate of the number of Bahá’í children in the U.S.

“Within the reporting sample,” he says, “there is a nationwide average of one Bahá’í child fo every three adult believers." '

Here is a listing, by state, of the percentage of Assemblies to which the questionnaire was sent that returned it by December 31. States are listed beginning with those with the highest rate of response.

District of Columbia, 100 percent; New Jersey, 92 percent; Wisconsin, 91 percent; Kentucky, 79 percent; Minnesota, 76 percent.

New York, 72 percent; Nevada, 72 percent; Ohio, 71 percent; Michigan, 67 percent; Utah, 66 percent; Connecticut, 66 percent; Louisiana, 66 percent; Idaho, 66 percent.

New Hampshire, 63 percent; Missouri, 62 percent; Oregon, 61 percent; Virginia, 60 percent; Kansas, 59 percent; Indiana, (58 percent; Massachusetts, 58 percent.

Maryland, 54 percent; Nebraska, 54 percent; Washington, 53 percent; Iowa, 53 percent; Ala bama, 53 percent; California, 52 percent; Wyoming, 50 percent. ‘ Delaware, 50 percent; Illinois, 50 percent; North Dakota, 50 percent; Texas, 49 percent; Oklahoma, 47 percent; Montana, 45 percent; Florida, 44 percent. _'

North Carolina, 43 percent; Colorado, 42 percent; Pennsylvania, 42 percent; Maine, 42 percent; Arizona, 39 percent; New Mexico, 33 percent; Rhode Island, 33 percent; Vermont, 33 percent. .

Georgia, 27 percent; Arkansas, 27 percent; Mississippi, 25 percent; West Virginia, 25 percent; Tennessee, 21 percent; South Carolina, 15 percent; South Dakota, 11 percent. ’ '

The next postcard questionnaire, says Mr. Conow, will be mailed to selected Spiritual Assemblies on April 1, 1982, to meet a May 31 deadline for submission by the National Spiritual Assembly to the Universal House of Justice.

“Because of deadlines requested of us," he adds, “we are asking the Assemblies to respond as quickly as they can after receiving the postcard questionnaire. ' v

“If Assemblies wait until after the annual Bahá’í election, it makes it difficult for us to include their information in the National Spiritual

Assembly’s semi-annual report to the Universal V

House of Justice.” . '

Requirements for a Bahá’í' burial are three-fold

The requirements of a Bahá’í burial binding on Western believers are basically threefold. First, the’ body should be interred within one hour’s journey from the place of death. (The one-hour journey, the House of Justice has clarified, may be calculated from the city limits to the place of burial.) Second, the body should not be em Friends are free to leave

bodies to medical science

The following extract is taken from a letter written on behalf of the beloved Guardian dated March 22, 1957:

“There is nothing in the Teachings against leaving our bodies to medical science. The only thing we should stipulate is that we do not wish to be cremated, as it is against our Bahá’í laws.

“As many people make arrangements to leave their bodies to medical science for investigation, he suggests that you inquire, either through some lawyer friend or through some hospital, how you could do this, and then make the necessary provision in your will, stipulating that you wish your body to be of service to mankind in death,‘ and that, being a Bahá’í, you request that your remains not be cremated and not be taken more than an hour's journey from the place you die.

“The spirit has no more connection with the body after it departs, but as the body was once the temple of the spirit, we Bahá’ís are taught that it must be treated with respect.”

balmed unless required by state law. (Each Assembly should be familiar with state requirements for burial without embalming as there may be special stipulations concerning the treatment of the body, such as a sealed casket or burial within 24 hours.) Third, the body must not be cremated. ‘Abdu’l-Bahá stated that “The body of man, which has been formed gradually, must similarly be decomposed gradually.”

In response to various questions asked by the friends, the beloved Guardian and the Universal House of Justice have clarified certain matters. One may receive a Bahá’í funeral regardless of whether he is a Bahá’í or possesses his administrative rights. The decision as to whether the casket should be open or closed is up to those making the arrangements. (Since the body is not to be em ‘ balmed, an open casket could be difficult to ar range.) Any individual Bahá’í or group of Bahá’ís may conduct the funeral service as we have no clergy.

‘The service may consist of prayers, general read ings, and music,'if desired.

The tombstone or grave marker may have a nine-pointed star or rosetta. The word “Bahá’í” may be on the marker, either by itself or within the rosetta or star. An appropriate extract from the Writings also is permissible. The marker should not include the Greatest Name, ringstone symbol, or the burial ring inscription. At this time the requirement to wear the burial ring (now available from the Publishing Trust) is not binding


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lt should be noted that the congregational prayer for the dead (see Prayers and Meditations, pp. 260-61) and the burial ring are meant to be

used for those who have attained the age of ma

turity (l5 years). Children who have yet to reach this age are under a special bounty and compassion (see Some Answered Questions, pp. 278-79)‘.

A Bahá’í can give his or her body to medical science as long as the conditions that all Bahá’ís must observe are met, e.g., treating the body with

‘respect, no cremation, burial within‘ an hour's

journey from the place of death, and so on. There are no prohibitions against donating organs for use. in transplants. A Bahá’í may be buried in a vault if it is desired. 1

The Bahá’ís'do not seek out their own ceme "B ‘—"‘ 5| *1

teries as all people return to the same God. However, Bahá’ís are sometimes excluded from cemeteries of other religions, so it becomes necessary for them to purchase land for this purpose.

If a person is single and without family, or on welfare, a Local Spiritual Assembly may find itself in a difficult position, since the person's assets are frozen and the Assembly has no funds to pay for the funeral and burial. ‘

Assemblies would be well-advised to discuss in advance arrangements with believers and local authorities, where appropriate, making whatever legal arrangements are necessary, so that burial arrangements can be made without complication. Leaving provisions for burial in one‘s will often proves ineffective, since the will usually is read after the funeral.

Non-Bahá’ís and the- Nineteen Day Feast

Although it is generally understood that only members of the Bahá’í community and visiting Bahá’ís from other localities may attend the Nineteen Day Feast, the question is frequently asked whether persons close to the Faith and non-Bahá’í members of Bahá’í families might not be permitted to attend if they leave the room during the consultation period. It is sometimes argued that this privilege will bring these persons closer to the Faith and will dispel any feeling that there are “secrets” in the Faith.‘ A

Bahá’ís should realize that the presence of non-Bahá’ís at any portion of the Feast impedes the flow of the spirit that exits between Bahá’u’lláh and His followers and between fellow Bahá’ís throughout the Feast. Furthermore, when visitors are excluded during consultation and are waiting to re-enter the room, the believers, from a sense of courtesy, feel obliged to hurry through the business and cut short the consultation so that their guests may not be kept waiting too long. Thus concentration on the essential aspects of the Feast is dissipated and sociability becomes the dominant factor.

The Universal House of Justice has elaborated upon this matter in a recent letter to the National Spiritual Assembly in which it calls attention to “the essentially domestic, administrative nature of the Nineteen Day Feast.” It further states:

“With regard to the attendance of non-Bahá’ís at a Nineteen Day Feast, you can explain the essentially domestic, administrative nature of the Nineteen Day Feast. During the period of consultation the Bahá’ís should be able to enjoy perfect freedom to express their views on the work of the Cause, unembarrassed by the feeling that all they are saying is being heard by someone who has not accepted Bahá’u’lláh and who might thereby gain a very distorted picture of the Faith. It would also be very embarrassing for any sensitive non-Bahá’í to find himself plunged into the midst of a discussion of the detailed affairs of a Bahá’í community of which he is not a pan. The Guardian’s secretary wrote on his behalf on September 21, 1946:

“‘As regards your question concerning Nine teen Day Feasts as to non-Bahá’ís attending, this should by all means be avoided, but if non-believers come to a Nineteen Day Feast, they should not be put out. as this might hurt their feelings.’

“This is why, if a non-Bahá’í does appear at a Nineteen Day Feast he should be made to feel welcome. but a Bahá’í should certainly not invite a non-Bahá’í to attend.

“A non-Bahá’í who asks to be invited to a Feast will usually understand if this matter is explained to him.”

If it seems essential to expose non-Bahá’í relatives or close contacts to the spirit that should prevail at the Nineteen Day Feast. special meetings can be arranged for such purpose, wherein there will be a beautifully arranged period of devotion followed by sociability, with all members of the community in attendance. (Reprinted from the June 1967 U.S. Supplement of Bahá’í News)

Feasts of Naw-Rtiz, Baha should be held separately

For the friends who may think that the Feast of Naw-Rúz and the Nineteen Day Feast of Baha are one and the same because they fall on March 21, the following excerpt from a letter to the National Spiritual Assembly from the Guardian through his secretary, dated July 5, 1950. will serve to clarify the misunderstanding:

“The Naw-Rúz Feast should be held on March 21 before sunset and has nothing to do with the Nineteen Day Feast. The Nineteen Day Feast is administrative in function whereas the Naw-Rúz is our New Year, a Feast of hospitality and rejoicing.” (Quoted in Bahá’í News, October 1950 and March 1956)

This instruction makes it clear that the Nineteen Day Feast of March 21 should be observed separately from the Feast of Naw-Rúz, which can be shared with members of one’s family and friends who are not Bahá’ís.

The times during which the Feast of Naw-Rúz may be celebrated are after sunset on March 20 and until sunset on March 21, regardless of the

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date of the vernal equinox. - . ‘

In light of the above instruction from Shoghi Effendi, Local Spiritual Assemblies must make provision for holding the Nineteen Day Feast (of Baha, or Splendor) separate and apart from the celebration of Naw-Rúz. It would be ideal if this could be held before sunset on March 21, but if this is not possible ‘it may be postponed to an early date in the month of Baha, well before April 19, which is the beginning of a new Bahá’í month

(Jalál, or Glory). - ' ’ ‘ In this connection we refer to the following excerpt from the same letter from the Guardian:

“He would like to point out that if the believers

gather before sundown on a certain date it does ‘

not matter if the meeting continues after sunset; it may still be considered as being held on the day they gathered.” (Bahá’í News, March 1967)

Discretion is needed in assisting individuals

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 help from itinerant Bahá’ís and others, who claim to be Bahá’ís or seekers.

While it is left to the discretion of those be lievers 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 an 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 pleasure, nor lay hands upon his treasures, nor prefer his own will to his friend's, and in no wise seek advantage over him." Thus Bahá’u’lláh 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 individual’s own family, and second. to exercise the right of all citizens to employ all civil instruments of help and distress.

Therefore, when traveling persons call upon Assembly secretaries or individual Bahá’ís for fi Friends should not use Feasts

to sell products or services

In recent months it has come to the attention of the National Spiritual Assembly that Bahá’ís sometimes take advantage of Feasts, firesides, other Baht’! gatherings. and Bahá’í mailing lists to promote products which they sell or services in which they are engaged for a living. This cannot be permitted.

Local Spiritual Assemblies must be alert to any tendency among the members of their communities to use Bahá’í meetings and mailing lists to promote products or services for personal gain.

lf such practices take place. the Local Spiritual Assembly having jurisdiction over the matter must request that they be discontinued at once.

nancial assistance or food and lodging, they should in most instances be directed to the local welfare office or traveler’: aid. For ready reference every Assembly should know where these of-t fices are located, their telephone numbers and even the persons within those organizations who can deal with ‘such emergencies. ln many communities the local police department is able to provide such information. '

While each request for hospitality or charity must be viewed individually. the friends must‘ keep in mind that there are some people who con-' tinually impose upon the hospitality of others and fail to accept responsibility for themselves. In such cases loving consultation may be more of a remedy than offering assistance. Of course it is to

be hoped that the believers will arise to assist .

others in times of emergencysand dire need; nevertheless, the friends must be ever mindful that once the crisis passes, it is important that the persons involved quickly regain responsibility for their own basic needs. ‘ '

“Local Spiritual Assemblies, which are embryonic Local Houses of Justice, should develop as rallying centres of the community. They must concern themselves not only with teaching the

Faith, with the development of the Bahá’í way of '

life and with the proper organization of the Bahá’í activities of their communities, but also with those crucial events which profoundly affect the life of all human beings: birth, marriage, and death. When a Bahá’í couple has a child it is a matter of joy to the whole local community as well as to the couple, and each Local Spiritual Assembly should be encouraged to keep a register of such births, issuing a birth certificate to the parents. Such a practice will foster the consolidation of the community and of the Assembly itself. Even if only one of the parents is a-Bahá’í, the Assembly could register the birth of the child, and upon application of the Bahá’í parent issue the certificate. "The carrying out of the Bahá’í marriage laws, as given to the friends throughout the world, is a vital obligation of every believer who wishes to marry, and it is an important duty of every I-ocal Spiritual Assembly to ensure that these laws are known to, and obeyed by, the believers within their jurisdiction, whether or not the Bahá’í marriage ceremony is recognized by civil law. Each Assembly. therefore, must conscientiously carry out its responsibilities in connection with the holding of Bahá’í marriage ceremonies, the re


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cording of Baht’! marriages in a register kept for this purpose, and the issuing of Bahá’í marriage certificates. ' “The burial of dead is an occasion of great solemnity and importance, and while the conduct of the funeral service and the arrangements for the interment may be left to the relatives of the de . ceased, the Local Spiritual Assembly has the re sponsibility for educating the believers in the essential requirements of the Bahá’í law of burial as at present applied, and’ in courteously and tactfully drawing these requirements to the attention of the relatives if there is any indication that they may fail to observe them. These requirements are: that the body not be cremated; that it not be transported more than an hour's journey from the place of death to the place of burial; that the Prayer for the Dead be recited if the deceased is a Bahá’í of fifteen years of age or more; and that

the funeral be carried out in a simple and dignified manner that would be a credit to the community.

“In some parts of the world, if Local Spiritual Assemblies fail to carry out these sacred duties,

_some believers might gradually drift away from

the Faith and even pay dues to churches or other religious organizations to ensure that, when they require to register the birth of a child, to solemnize a marriage or to have a funeral service, there will be a religious institution ready to perform the necessary services. Conversely, when Local Assemblies have arisen to carry out these respnsibilities, the believers have acquired a sense of security and solidarity, and have become confident that in such matters they can rely upon the agencies of the World Order of Bahá’u’lláh.” (From a letter from the Universal House of Justice to all National Spiritual Assemblies, dated April l7, l98l)

Bahá’í engagement contingent on parental consent

' The National Spiritual Assembly wishes to re mind the believers that a couple is not considered to be engaged to be married until the consent of all living parents has been obtained by the Bahá’í institutions. Accordingly, a couple should not make marriage plans. and certainly should not set a date for a ceremony, send invitations, and so on, until the consent of all natural parents is obtained.

By delaying these plans, the couple will not only show proper respect for Bahá’í law but will also avoid placing a parent in the awkward position of withholding consent once wedding plans have been made.

Only National Assembly may issue credentials to new arrivals The National Spiritual Assembly wishes to re mind the friends that only the National Spiritual’

Assembly may issue Bahá’í credentials to believers who enter the U.S. from other countries.

This is especially true of Bahá’ís from Iran. Unit] the National Assembly can confirm that an Iranian believer is a Bahá’í in good standing, he or she is not to be extended the privileges of Bahá’í membership, including attending Feasts and serving on Bah{t’l institutions.

Obviously, in light of the present situation in '

Iran, the checking of credentials is sometimes a slow process and the National Assembly is aware that delays may cause inconvenience and hardship. But the current crisis demands this extra measure of caution. It is hoped that all of the friends will be careful to check credentials and will give the National Assembly their fullest support in upholding this policy..

The assistance of the friends in this connection is especially sought at Riqlvtin, when Local Spiritual Assemblies are elected. It is vital that individuals who have not yet been issued a U.S. Bahá’í membership card not be allowed to vote or t be voted for in Bahá’í elections. T

Further, in cases in which a parent resides in another country, it can take time for the National Spiritual Assembly to confirm consent through the National Assembly of the other country. (See the Bahá’í National Review of January 1982, p. 6)

At this time, Western believers are not bound by the 95-day engagement period set forth in the Kltab-I-Aqdas; however, it would be wise not to prolong the engagement period indefinitely.

Businesses obliged to conform to Bahá’í laws and teachings

Bahá’ís who own or manage businesses are obli gated to conform their practices-and dealings to '

the laws and teachings of the Faith. In a letter to the Bahá’ís of the West, the beloved Guardian wrote: ‘

“Institutions 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 ..." (Quoted by the Universal House of Justice in a letter to the National Spiritual Assembly of the Bahá’ís of the United States dated September 25, 1964)

Thus, a restaurant managed by a Bahá’í could‘

not serve alcohol or feature entertainment that is inconsistent with the teachings. On the question of engaging in the sale of alcohol, the Universal House of Justice wrote in a letter dated February 8, 1968, to the National Spiritual Assembly of the Bahá’ís of the British lsles:

“For the time being the friends should consider this as a matter of conscience and should avoid either engaging in the sale of liquor or in employment involving the sale of liquor inasmuch as such actions are in violation of the spirit of the prohibitions in Bahá’í law.” (From a letter of the Universal House of Justice in reply to a query whether a Bahá’í may work in bars or taverns)

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A Spiritual Assembly is an institution and not merely nine believers who happen to hold office. The great obligations and duties laid upon that institution are superior to any rights assumed by some of its members. Within its sphere of jurisdiction, as the Guardian has said, a Spiritual Assembly has undivided authority.

The fact that a Spiritual Assembly is an institution independent of the will of the electoral body does not in any way sanction the spirit of aloofness and separation from the community. On the contrary, it means that the Assembly is left entirely free to seek divine guidance for all its deliberations and decisions, and has been given‘ a truly Providential opportunity to serve the community as a whole.

A Spiritual Assembly, raised above personal

. emotion and touched with a vision of divine justice. becomes an indestructible link in the chain of peace, economic stability and progress which the Supreme Manifestation has forged for the protection of mankind. Much has been offered to, and much will be required from, all who are elected to membership in such an institution.

Matters of a general nature coming before a Spiritual Assembly should be reported to the com _ munity at each Nineteen Day Feast. It should be readily possible for an Assembly to determine what matters are confidential, and of the nature of a trust, and what matters concern the Cause and are of interest and importance to the entire Bahá’í community.

When a matter is recorded as confidential each member should scrupulously preserve it as such. When a matter is recorded otherwise, it should be reported in the form recorded in the minutes and by whatever officer is designated to make the report. Frank discussion of these points, and full agreement as to the conditions under which Assembly business is to be reported outside the meeting, are obvious requisites to the proper functioning of the institution.

It is important that Spiritual Assemblies observe confidentiality in Assembly matters. Although most actions may be of general interest and concern to the community and naturally should be shared with the friends, some actions or decisions might be taken by an Assembly that should not be broadcast among the believers.

All matters of a personal nature should be kept in the strictest confidence by the Assembly. The Universal House of Justice has reminded the National Spiritual Assembly that should confidential matters regarding personal problems be freely shared witllothers, the confidenceof the friends in the Assembly and its members will obviously be destroyed.

The House of Justice states further that any information that comes to the notice of an Assentbly member, solely by reason of his membership on that Assembly, must not be divulged by that member, even though the Assembly itself may later decide to share it. The Assembly must itself 

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Building trust an important function of Assembly

carefully consider which information should. rightly fall in the category of confidential information that should not be shared with others.

Briefly, the Assembly should definitely decide which of its concerns is private or untimely for publication, and its members should uphold the strictest confidentiality regarding these matters.

The Assembly should freely share with the friends, according to its best judgment, all other matters that should be of general and specific interest to the community. In so doing, the Assembly will win the confidence of the believers in its wise discretion and will call forth their understanding and support in matters important to the community's welfare.

It is vitally important that Assemblies promptly report all marriages. deaths, the granting of years of waiting, and Bahá’í divorces to the National Spiritual Assembly. Failure to do so often necessitates the expenditure of much time, energy and financial resources by the staff at the National Center, especially when it appears that the Bahá’í laws of marriage or divorce may not have been followed. With the increasing demands on the National Fund, it is now of even greater importance that all Assemblies keep these directives in mind.

The difference between. secrecy and mistworthiness is exemplified when we consider the important subject of conferences held by a Spiritual Assembly with individual members of the community. If the believers find by experience that they cannot bring personal matters to an Assembly without having rumor and gossip immediately circulate throughout the community, such a condition is a serious charge for which that Assembly cannot escape responsibility. As the Cause develops, each Assembly will increasingly be called upon to deal with certain matters of a personal and confidential nature, and the time has surely come when a firm foundation of trustworthiness should be laid.

If members of Spiritual Assemblies will attain trustworthiness. and exhibit an individual and collective attitude showing forth both knowledge of the Teachings and scrupulous obedience to them, the long-awaited and long prayed-for renaissance of public teaching, and vital growth in the Cause, will surely follow, as day follows night.

Important notice

Assembly secretaries and Group Correspondents——Please include your telephone numbers at home and at work on all correspondence sent to the Bahá’í National Center. Thank you.

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