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The American Baha’i / October 1989
Compilation on the Nineteen Day Feast
1. General Statements From the Writings of Bahd’u’llah
It hath been enjoined upon you once a month to offer hospitality, even should ye serve no more than water; for God hath willed to bind your hearts to- gether, though it be through heavenly and earthly means combined. (From the Kitdb-i-Aqdas, provis- ional translation) ql)
From the Writings and Utterances of ‘Abdu’l-Bahé O thou steadfast in the Covenant!
Thou hast written ... concerning the Feast. This festivity, which is held on a day of the nineteen-day month, was established by His Holiness the Bab, and the Blessed Beauty directed, confirmed and warmly encouraged the holding of it. It is, therefore, of the utmost importance. You should unquestionably see to it with the greatest care, and make its value known, so that it may become solidly established on a permanent basis. Let the beloved of God gather together and associate most lovingly and spiritually and happily with one another, conducting themselves with the greatest courtesy and self-restraint. Let them read the holy verses, as well as essays which are of benefit, and the letters of ‘Abdu’l-Bahd; encourage and inspire one another to love each and all; chant the prayers with serenity and joy; give eloquent talks, and praise the matchless Lord.
The host, with complete self-effacement, showing kindness to all, must be a comfort to each one, and serve the friends with his own hands.
If the Feast is befittingly held, in the manner de- scribed, then this supper will verily be the Lord’s Supper, for its fruits will be the very fruits of that Supper, and its influence the same. (From a Tablet to an individual believer, translated from the Persian)
As to the Nineteen Day Feast, ye must give this your most careful attention, and firmly establish it. For this Feast bringeth bliss and unity and love to the lovers of God. (From a Tablet to an individual be- liever, translated from the Persian) (3)
Ye have written of the Nineteen Day festivities. This Feast is a bringer of joy. It is the groundwork of agreement and unity. It is the key to affection and fellowship. It diffuseth the oneness of mankind. (From a Tablet to an individual believer, translated from the Persian) (4)
O ye loyal servants of the Ancient Beauty! In every cycle and dispensation, the feast hath been favored and loved, and the spreading of a table for the lovers of God hath been considered a praiseworthy act. This is especially the case today, in this dispensation be- yond compare, this most generous of ages, when it is highly acclaimed, for it is truly accounted among such gatherings as are held to worship and glorify God. Here the holy verses, the heavenly odes and lau- dations are intoned, and the heart is quickened, and carried away from itself.
The primary intent is to kindle these stirrings of the spirit, but at the same time it follows quite naturally that those present should partake of food, so that the world of the body may mirror the spirit’s world, and flesh take on the qualities of soul; and just as the spiritual delights are here in profusion, so too the material delights.
Happy are ye, to be observing this rule, with all its mystic meanings, thus keeping the friends of God alert and heedful, and bringing them peace of mind, and joy. (Selections from the Writings of ‘Abdu’l- Bahd, rev. ed. Haifa: Bahé’{ World Center, 1982, sec. 48, pp. 90-91) (5)
Thy letter hath been received. Thou didst write of the Nineteen Day festivity, and this rejoiced my heart. These gatherings cause the divine table to de-
scend from heaven, and draw down the confirma- tions of the All-Merciful. My hope is that the breathings of the Holy Spirit will be wafted over them, and that each one present shall, in great assem- blies, with an eloquent tongue and a heart flooded with the love of God, set himself to acclaiming the rise of the Sun of Truth, the dawn of the Day-Star that lighteth all the world. (Selections from the Writ- ings of ‘Abdu’l-Bahd, rev. ed., sec. 49, p.91) (6)
Give ye great weight to the Nineteen Day gather- ings, so that on these occasions the beloved of the Lord and the handmaids of the Merciful may turn their faces toward the Kingdom, chant the com- munes, beseech God’s help, become joyfully enam- ored each of the other, and grow in purity and holi- ness, and in the fear of God, and in resistance to pas- sion and self. Thus will they separate themselves from this elemental world, and immerse themselves in the ardors of the spirit. (From a Tablet to the local Spiritual Assembly of Spokane, Washington, trans- lated from the Persian) ”
I beg of God, out of His endless bounties, that many such gatherings will be held, and that the Nine- teen Day festivity will also be observed, so that men and women believers will occupy themselves with making mention of God, and praising and glorifying Him, and guiding the people aright. (From a Tablet to the Bahd’is of Stuttgart, Germany, translated from the Persian) (8)
O thou who art steadfast in the Covenant!
Your detailed letter hath been received, but be- cause of the press of work a brief answer must suf- fice. You have asked as to the Feast in every Baha’i month. This Feast is held to foster comradeship and love, to call God to.mind and supplicate Him with contrite hearts, and to encourage benevolent pur- suits. That is, the friends should there dwell upon God and glorify Him, read the prayers and holy verses, and treat one another with the utmost affec- tion and love. Should trouble arise between two of the friends, let both be invited in and efforts made to compose their differences. Let all discussion center on the doing of charitable acts and holy deeds, that laudable results may be the fruit thereof.' (From a Tablet to an individual believer, translated from the Persian) (9)
As to the Nineteen Day Feast, it rejoiceth mind and heart. If this feast be held in the proper fashion, the friends will, once in nineteen days, find them- selves spiritually restored, and endued with a power that is not of this world. (Selections from the Writ- ings of ‘Abdu’l-Bahd, rev. ed., sec. 51, p. 91) (10)
As to the Nineteen Day festivity, it is of the utmost importance that the friends should gather at a meet- ing where, in complete attunement and love, they should engage in the remembrance of God and His praise, and converse as to the glad tidings of God, and proofs of the Advent of Baha’u’ll4h, and should recount the high deeds and sacrifices of the lovers of God in Persia, and tell of the martyrs’ detachment from the world, and their ecstasy, and of how the be- lievers there stood by one another and gave up every- thing they had.
The Nineteen Day festivity is, therefore, of very great importance. (From a Tablet to an individual be- liever, translated from the Persian) (11)
..-make of the Feasts? occasions of joy and fellow- ship reminiscent of the feasts’ that our forebears used to hold in connection with their commemoration of the Lord’s Supper. ... (From a Tablet to an individ- ual believer, translated from the Persian) (12)
1. Cf. Selections from the Writings of ‘Abdu’l-Bahd, rev. ed. Haifa: Baha’i World Center, 1982, sec. 50, p. 91.
3. The agape or “‘love-feast’’ of the early Christians.
Vigorous steps must be taken to establish the Nine- teen Day reception throughout the whole communi- ty. Since this Feast is confined to believers only, con- clusive proofs must there be set forth as to the people of the Bay4n, so that newcomers, unaware of the situation, may be made aware of it. (From a Tablet to an individual believer, translated from the Persian)
It befitteth the friends to hold a gathering, a meet- ing, where they shall glorify God and fix their hearts upon Him, and read and recite the Holy Writings of the Blessed Beauty—may my soul be the ransom of His lovers! The lights of the All-Glorious Realm, the rays of the Supreme Horizon, will be cast upon such bright assemblages, for these are none other than the Mashriqu’l-Adhkérs, the Dawning-Points of God’s Remembrance, which must, at the direction of the Most Exalted Pen, be established in every hamlet and city. ... These spiritual gatherings must be held with the utmost purity and consecration, so that from the site itself, and its earth and the air about it, one will inhale the fragrant breathings of the Holy Spirit. (Selections from the Writings of ‘Abdu’l-Bahd, rev. ed., sec. 55, pp. 93-94) (14)
Thou hast written of that meeting held in the quar- ter where standeth the city gate of ‘Abdu’l-Azim. Do not call it a meeting. Call it a confluence of holy souls; a convocation of those who love the Lord; a retreat for the people of the All-Merciful; a palace- hall for all who sing His praise. For the members of that gathering are each one a lighted taper, and that council a mansion of the moon and stars. It hath been blessed by the Lord of all mankind, and hath made current the Feast as set forth in the Most Holy Book. (From a Tablet to an individual believer, translated from the Persian) (15)
And thou, O my dear daughter, stay thou at all times in close touch with my honored daughter, Mrs. aha , and be thou her friend. Rest you assured that the breathings of the Holy Spirit will loosen your tongue. Speak, therefore; speak out with great cour- age at every meeting. When you are about to begin your address, turn first to Bahd’u’ll4h and ask for the confirmations of the Holy Spirit, then open your lips and say whatever is suggested to your heart; this, however, with the utmost courage, dignity and con- viction. It is my hope that from day to day your gath- erings will grow and flourish, and that those who are seeking after truth will hearken therein to reasoned arguments and conclusive proofs. I am with you heart and soul at every meeting; be sure of this.‘
Hold you the Nineteen Day Feasts with utmost dig- nity. (From a Tablet to an individual believer, trans- lated from the Persian) (16)
You must continue to keep the Nineteen Day Feast. It is very important; it is very good. But when you present yourselves in the meetings, before enter- ing them, free yourselves from all that you have in your heart, free your thoughts and your minds from all else save God, and speak to your heart. That all may make this a gathering of love, make it the cause of illumination, make it a gathering of attraction of the hearts, surround this gathering with the Lights of the Supreme Concourse, so that you may be gathered together with the utmost love.
O God! Dispel all those elements which are the cause of discord, and prepare for us all those things which are the cause of unity and accord! O God! De- scend upon us Heavenly Fragrance and change this gathering into a gathering of Heaven! Grant to us every benefit and every food. Prepare for us the Food of Love! Give to us the Food of Knowledge! Bestow upon us the Food of Heavenly Illumination!
\ Selections from the Writings of ‘Abdu’l-Bahd, rev.
ed, sec. 216, pp. 269-70.
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The American Baha’i / October 1989
In your hearts remember these things, and then enter the Unity Feast.
Each one of you must think how to make happy and pleased the other members of your Assembly, and each one must consider all those who are present as better and greater than himself, and each one must consider himself less than the rest. Know their station as high, and think of your own station as low. Should you act and live according to these behests, know verily, of a certainty, that that Feast is the Heavenly Food. That Supper is the ‘“‘Lord’s Supper”! Iam the Servant of that gathering. (‘‘Star of the West,”’ vol. IV, no. 7, July 13, 1913, p. 120) ()
The Nineteen Day Feast was inaugurated by the B4b and ratified by Bah4’u’llah, in His Holy Book, the Akdas (sic), so that people may gather together and outwardly show fellowship and love, that the di- vine mysteries may be disclosed. The object is con- cord, that through this fellowship hearts may become perfectly united, and reciprocity and mutual helpful- ness be established. Because the members of the world of humanity are unable to exist without being banded together, cooperation and mutual helpful- ness is the basis of human society. Without the realization of these two great principles no great movement is pressed forward. ...
In brief, this is my hope: that the Nineteen Day Feast become the cause of great spiritual solidarity between the friends, that it may bring believers into the bond of unity, and we will then be so united to- gether that love and wisdom will spread from this center to all parts. This Feast is a divine Feast. It is a Lord’s supper. It attracts confirmation of God like a magnet. It is the cause of the enlightenment of hearts. f i
Every day great feasts and banquets are being spread with the object of material enjoyment and relish of food. People partake of certain delicacies and waters from various fountains, that they may have a good time. Balls and dances follow. All these are for the body, but this fellowship is of the enjoy- ment of God, for the partaking of spiritual food, for the elucidation of spiritual subjects, for the dis- cussion and interpretation of the teachings and coun- sels of God. It is absolute spirituality.
It is my hope that the Nineteen Day Feast may be- come firmly established and organized so that the holy realities which are behind this meeting may leave behind all prejudices and conflict, and make their hearts as a treasury of love. Even if there is the slight- est feeling between certain souls—a lack of love—it must be made to entirely disappear. There must be the utmost translucency and purity of intention.
They must enjoy the love of God, acquire the power for the promotion of the happiness of man- kind and the Word of God. With such high mention must this Feast become an established institution. When they gather in this meeting, all those present must turn their faces toward the Kingdom of Abha, and from their hearts supplicate, invoke and entreat toward the lofty throne, beg of God’s forgiveness for all shortcomings, read the teachings and arise to His service.
Then spread the feast and give refreshments. As- suredly great results will be the outcome of such meetings. Material and spiritual benefits will be as- sured. All who are present will be intoxicated with the breezes of the Love of God, and the Breath of the Holy Spirit will with tremendous power inspire the hearts.
If this meeting be established on such a rock, it will become a power which will attract heavenly confir- mations, be the means of the appearance of the Light of God, and the reality of every subject will become unfolded. Such a meeting will be under the protec- tion of God. It is my hope that you will continually
hold these meetings and that each time it will become more and more the center of all the virtues, the point for the effulgence of God.
May your hearts be enlightened!
May your faces become radiant!
May your spirits be illumined!
May your thoughts find wider range of vision! May your susceptibilities be increased!
May the realm of God surround you, and may your hearts become the treasury of heaven!
This is my hope. (From a talk by ‘Abdu’l-Baha given at a Nineteen Day Feast in London, England, December 29, 1912, quoted in ‘‘Baha’i News Letter’” no. 33, July 1929, pp. 1-2) (18)
2. The Threefold Feast Celebration
From the Writings of Shoghi Effendi
Still other factors promoting the development of that Order and contributing to its consolidation have been the systematic institution of the Nineteen Day Feast, functioning in most Bahd’{ communities in East and West, with its threefold emphasis on the de- votional, the administrative and the social aspects of Baha’i community life ...”” (God Passes By, rev. ed. Wilmette: Baha’i Publishing Trust, 1987, p. 342)
(19) From Letters Written on Behalf of Shoghi Effendi’
Regarding the nature of the Nineteen Day Feasts, the Guardian feels that the excellent statement on their nature, function and purpose published in one of the recent issues of the “‘News Letter’’ is so com- prehensive and faithful in its presentation that he does not find it necessary to restate and enlarge upon the matter. He has no objection, however, if you feel the need to elaborate the thought expressed in that statement, stressing particularly the spiritual, admin- istrative and social aspects of this vital Baha’i institu- tion.® (Letter of September 6, 1933, to the National Spiritual Assembly of the U.S. and Canada, pub- lished in Bahd’f News no. 79, November 1933, p. 3)
As to your question concerning the Baha’i Feasts, Shoghi Effendi strongly feels that on such occasions the friends should emphasize both the spiritual and the administrative elements. For these are equally es- sential to the success of every Baha’i festival. To
5. To individual believers except where noted. 6. The statement to which reference is made in extract 20 is as follows:
This institution, established by Baha’u’ll4h, has been de- scribed by the Guardian as the foundation of the new World Order. The National Spiritual Assembly under- stands that it is incumbent upon every believer, unless ill or absent from the city, to attend each of these Feasts.
Ina general letter issued to local Spiritual Assemblies sev- eral years ago, it was pointed out that the Guardian in- structs that the Nineteen Day Feast be held according to the following program: the first part, entirely spiritual in char- acter, is devoted to readings from Baha’i Sacred Writings; the second part consists of general consultation on the af- fairs of the Cause, at which time the local Spiritual Assem- bly reports its activities to the community, asks for sugges- tions and consultation, and also delivers messages received from the Guardian and the National Assembly. The third part is the material feast and social meeting of all the friends. Only voting believers are invited to attend the Nineteen Day Feasts, but young people of less than twenty- one years of age, who are declared believers, especially when members of a Baha’i family, can also be present.
These meetings may be regarded as the very heart of our Baha’i community life. When properly conducted, and at- tended by a Baha’f community which fully appreciates their importance, the Nineteen Day Feasts serve to renew and deepen our spirit of faith, increase our capacity for united action, remove misunderstandings and keep us fully in- formed of all important Baha’i activities, local, national and international in scope. (Statement of the National Spir- itual Assembly of the U.S. and Canada, published in Ba- hd’t News no. 75, July 1933, p. 8)
maintain the right balance between them is, there- fore, the duty and responsibility of every individual Baha’i or group. Until the believers learn to combine the two, there can be no hope of their gaining any real and permanent benefit from such religious cele- brations. A good part of the Feast must of course be devoted to the reading of the Holy Words. For it is through them that the friends can get the inspiration and the vision they need for the successful accomp- lishment of their work for the Cause. (May 27, 1934)
With regard to your question concerning the Nine- teen Day Feasts: These gatherings are no doubt of a special importance to the friends, as they have both a social and an administrative significance, and as such should be regularly attended by all confirmed believ- ers. They should also be observed according to the Bahda’{ calendar every nineteen days. (April 12, 1955)
Concerning the nature of the Nineteen Day Feast: In the Aqdas, Baha’u’ll4h has clearly revealed the spiritual and social character of this institution. Its administrative significance, however, has been stress- ed by the Guardian in direct response to the growing needs of the Bahd’{ community in this formative period of the Baha’i Era for better training in the principles and practices of Baha’i administration. (uly 29, 1935, to the National Spiritual Assembly of the U.S. and Canada) (23)
Regarding the Nineteen Day Feast: in a previous letter to the National Spiritual Assembly the Guar- dian had made it clear that, although not a binding ordinance, this Feast has been regarded by Bahd’- wll4h as highly desirable and meritorious. In the Aqdas He has specially emphasized its spiritual and devotional character, and also its social importance in the Baha’f community as a means for bringing about closer fellowship and unity among the believ- ers. The administrative significance of this Feast has been stated by the Guardian in view of the increasing need among the friends for better training in the prin- ciples and methods of Baha’i Administration.
The significance of the Nineteen Day Feast is thus threefold. It is a gathering of a devotional, social and administrative importance. When these three fea- tures are all combined, this Feast can and will surely yield the best and the maximum results. The friends, however, should be on their guard lest they overstress the significance of this institution created by Baha’- u’ll4h. They should also take care not to underrate or minimize its importance. (October 2, 1935, to the Na- tional Spiritual Assembly of the U.S. and Canada)
He was very glad to know you are holding the Feasts, as these form 4 rallying-point for the friends and help to unite them and deepen them in the Faith. (March 5, 1946) (25)
From Letters Written by or on Behalf of the Univer- sal House of Justice
A group, of course, is not an administrative body and there is no objection to the members of a group making decisions within their scope on any occasion when all of them happen to be together, even if this should be at a Nineteen Day Feast. The Nineteen Day Feast can only be an official administrative occasion where there is a local Spiritual Assembly to take charge of it, present reports to the friends, and re- ceive their recommendations. But groups, spontane- ous gatherings of the friends, and even isolated be- lievers should certainly remember the day and say prayers together. In the case of a group, it may well hold the Feast in the manner in which a local Spir- itual Assembly would do so, recognizing of course that it has no official administrative standing. (Oc- tober 31, 1972, written by the Universal House of Justice to the National Spiritual Assembly of Swit- zerland) (26)
Regarding changing the order of the Feast, it is
clear from Shoghi Effendi’s instructions that the
Nineteen Day Feast program should start with the
spiritual part, and not with the social part, which in-
cludes refreshments, or breaking bread together. ...
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The American Baha’i / October 1989
BAHA'! NATIONAL REVIEW October 1989 No. 126
However, if it is found that some sort of association among the friends or the serving of food and refresh- ments will be helpful, if this takes place at the outset, there is no objection to this practice, provided it is clear that it is not part of the Feast. (January 23, 1985, written on behalf of the Universal House of Justice to an individual believer) (27)
From Letters Written on Behalf of Shoghi Effendi
As to your question relative to the Nineteen Day Feast, Shoghi Effendi sees no objection if the friends choose to celebrate it on one of the intercalary days. They may also celebrate it during the month of fast- ing, provided they abstain from food. (August 2, 1934, to an individual believer) (28)
Your third question concerns the day on which the Feast should be held every month. The Guardian stated in reply that no special day has been fixed, but it would be preferable and most suitable if the gather- ing of the friends should be held on the first day of each Baha’i month. (December 1, 1936, to an indiv- idual believer, translated from the Persian) (29)
Regarding the time for the holding of the Nineteen Day Feasts and elections: the Guardian would advise your Assembly to urge the friends to hold such gath- erings on the prescribed day before sunset. If impos- sible, then it is permissible to hold them on the pre- ceding day. In connection with the nine holy days, however, the friends should consider it obligatory to celebrate them on the prescribed day before sunset. (December 24, 1939, to the National Spiritual Assem- bly of the U.S. and Canada) (30)
The Naw-Ruz Feast should be held on March 21 before sunset and has nothing to do with the Nine- teen Day Feast. The Nineteen Day Feast is adminis- trative in function whereas the Naw-Ruz is our New Year, a Feast of hospitality and rejoicing. (July 5, 1950, to the National Spiritual Assembly of the U.S. and Canada) Gl)
From a Letter Written by the Universal House of Justice
As to your questions concerning the times for Feasts and Holy Days: The Baha’i Day is from sunset to sunset, therefore if in summer the sun sets too late to enable the Nineteen Day Feast to be held on the preceding evening, it should be held on the day itself. As long as the meeting begins before sunset it is con- sidered to be held on the day which comes to an end with that sunset. Naturally, Nineteen Day Feasts should be held on the first day of the Baha’i month if possible, but if it should be difficult to do so, for ex- ample if it coincides with a regular public meeting evening, it is permissible to hold it on the following day, i.e. on a succeeding day of the Bahd’f month. (June 23, 1964, to the National Spiritual Assembly of Finland) (32)
From Letters Written on Behalf of Shoghi Effendi to Individual Believers
There is no objection to holding meetings in the open air as long as they are conducted with dignity. (November 22, 1941) (33)
Each city will have its own Spiritual Assembly, not a number of district ones. Naturally, district Nine- teen Day Feasts can be held where there are very many Baha’fs in one city. (March 31, 1949) (34)
The matter of where the Nineteen Day Feasts should be held is certainly one for the Spiritual As- sembly to decide; but the Hazfratu’l-Quds seems the logical place on most occasions. Until the friends have a place of worship in ..... , this building will also
be used for devotional meetings, as well as for ad- ministrative purposes.
If, under some circumstances, some special Feast is offered in the home of one of the believers, with the approval of the Spiritual Assembly, there can be no objection; but, generally speaking, he feels it is better to use the Haziratu’l-Quds. (February 18, 1954) (35)
From Letters Written by or on Behalf of the Univer- sal House of Justice
We understand and appreciate the problems in- volved in the holding of Nineteen Day Feasts in the large cities such as New York and Los Angeles, and we have no objection to your Assembly authorizing the local Assembly to provide for the holding of the Feast in different localities as an experiment, if the local Assembly so wishes, bearing in mind the follow- ing precautions:
The tendency in metropolitan areas is toward seg- regation, and therefore the local Assembly should be alert to prevent a similar pattern developing in Baha’i meetings by reason of the location of the Feast.
The local Assembly should be watchful that neither the unity of the community nor control by the local Assembly is dissipated by this practice. (Jan- uary 23, 1967, written by the Universal House of Jus- tice to the National Spiritual Assembly of the United States) (36)
Your letter of August 9th posing the problem of holding Nineteen Day Feasts and other Bahd’{ activ- ities in the two communities ... which have grown so large that it is impossible to conduct such activities in homes is welcomed by us, and we hope you will meet this problem before long in other communities.
We leave it to your discretion as to whether these large communities should purchase adequate facili- ties to accommodate the believers at Feasts and other Baha’i activities, rent facilities, or hold several simul- taneous Feasts, still utilizing homes. (Written by the Universal House of Justice to the National Spiritual Assembly of Alaska, August 21, 1972) (37)
Difficulties of traveling to the Nineteen Day Feasts, and other occasions, which may be met in cer- tain parishes can be overcome by your authorizing the local Assembly in such a parish to hold more than one Feast within its area. There is no need to estab- lish rigid boundaries for such a purpose, and the friends should be allowed to attend the Feast in their parish most convenient to them; but all should note that every Feast in the area is a portion of the same Feast under the jurisdiction of the local Spiritual As- sembly. Occasions should be provided for the entire Baha’i community of the parish to meet together, and Feast days need not be excluded from such oc- casions. (Written on behalf of the Universal House of Justice to the National Spiritual Assembly of Bar- bados and the Windward Islands, January 14, 1980)
As to the question of holding meetings to com- memorate Baha’i Holy Days on a regional basis, the House of Justice has ruled that it may be desirable in certain areas for the believers in neighboring locali- ties to join together with other communities in ob- serving Holy Days and certain events. Such matters should be referred to and determined by National Spiritual Assemblies. Observance of the Nineteen Day Feasts and other local activities, however, should be held in the respective civil areas. (Written on behalf of the Universal House of Justice to an in- dividual believer, March 20, 1986) (39)
The problems implied by your inquiry are not in- surmountable. For instance, the local Spiritual As- sembly could be authorized to appoint an administra- tive committee in each of a number of sub-units of the city; and these committees could deal with the ur- gent needs of the friends in these areas on behalf of the Assembly; and if found desirable, the Spiritual Assembly could authorize the holding of separate Nineteen Day Feasts in several sub-units. In such a decentralized system, the local Spiritual Assembly would have to provide for the over-all coordination of the efforts of the friends in all sub-units of the
The sub-division of the city should be seen merely as an administrative necessity meant to serve the good of the whole community; in this sense, the As- sembly should guard strenuously against creating too many sub-units, contenting itself with the minimum action in this respect. Given the racial and social stratification of large cities, the Spiritual Assembly would also have to exert the utmost care not to allow the Baha’i community of ..... to become, in effect, racially or socially fragmented, even though one race or stratum of society may be dominant in a sub-unit of the city. One of the questions that should remain uppermost in the minds of the Assembly, the com- mittees and the individual friends is how to uphold at all times, through their functions and deeds, the pri- mary principle and goal of our Faith, namely, the unity of the human race. (Written on behalf of the Universal House of Justice to the National Spiritual Assembly of the United States, December 20, 1987)
5. Attendance of Believers at the Feast
From Letters Written on Behalf of Shoghi Effendi’
In regard to the Nineteen Day Feasts, Shoghi Ef- fendi is of the opinion that the believers should be impressed with the importance of attending these gatherings which, in addition to their spiritual signif- icance, constitute a vital medium for maintaining close and continued contact between the believers themselves, and also between them and the body of their elected representatives in the local community.
No radical action, such as the expulsion of any be- liever from the community, should, however, be taken in case anyone fails to attend these Feasts. It is for every individual believer to realize what the Cause requires from him in this matter. Any threat or men- ace can be of no avail, unless it is based on an appeal to individual conscience and responsibility. (Decem- ber 22, 1934) (41)
Also regarding the Nineteen Day Feasts: these are not strictly obligatory, but the believers should en- deavor to regularly attend them, mainly for the fol- lowing two reasons: first, because they foster the spirit of service and fellowship in the community and secondly, in view of the fact that they afford the be- lievers a splendid opportunity to fully discuss the af- fairs of the Cause and to find ways and means for continued improvement in the conduct of Baha’i ac- tivities. (November 30, 1936) (42)
Attendance at Nineteen Day Feasts is not obliga- tory, but highly desirable, and effort should be made by the friends not to deprive themselves of this spir- itual and communal rallying-point once in every Ba- ha’{ month. (December 23, 1948) (43)
The Guardian has never heard of any ruling by which a believer who does not attend three consecu- tive Nineteen Day Feasts can be deprived of his vot- ing rights. He does not consider that such action is justifiable at all. The whole question is whether a per- son considers himself a Baha’i or not, and is willing to adhere to the principles of the Faith and accept the authority of the Guardian and the Administration— whether that individual is able, or always in a condi- tion psychologically to attend Feasts and Baha’i meetings is an entirely different subject. If a person makes it quite clear that they do not wish to be con- sidered an active member of the Bahd’{ community and be affiliated with it and exert their voting right, then their name should be removed from the voting list; but if a person considers himself or herself a Ba- ha’{, and for various reasons is not able to be active in the affairs of the community, then they should cer- tainly not be removed from our voting list, least of all at present, when the number of the Baha’i communi- ty is so small. (To the National Spiritual Assembly of Germany and Austria, March 2, 1951) (44)
He fully appreciates the difficult position your As-
7. To individual believers except where noted.
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sembly will be placed in if you adhere to the principle that the members of an Assembly and voting mem- bers of a community must live within the civic limits. However, he feels that Paris can be no exception to this general rule which he wishes the Baha’is to ad- here to ALL OVER THE WORLD, in spite of any temporary inconvenience it may cause.
This does not mean that the Baha’is of Paris living outside the civic limits should not attend the Nineteen Day Feast and the Baha’i Holy Days; on the con- trary, they should take an active part in the affairs of the community in the sense of assisting with the teaching work, while at the same time not being ac- tive in the administrative work. He feels sure that in the end you will find that, far from having been weakened, your community will grow and be strengthened by this adherence to principle. (To the local Spiritual Assembly of Paris, France, February 20, 1953) (45)
It is inconceivable and wholly inadmissible that any Baha’is in a community should be permitted to hold a Feast in their home and refuse admission to another believer; and your Assembly should write ac- cordingly in very strong terms to the .... Assembly, pointing out that the Guardian is not only surprised to learn of this situation, but disapproves of it in the strongest terms.
Any Baha’i may attend a Feast—a local Baha’i, a Baha’i from out of town, certainly an isolated Baha’i from the neighborhood. (To the National Spiritual Assembly of the British Isles, May 27, 1957, pub- lished in ‘‘Unfolding Destiny: The Messages from the Guardian of the Baha’i Faith to the Baha’i Com- munity of the British Isles.” London: Baha’i Pub- 1 (46)
From Letters Written by or on Behalf of the Univer- sal House of Justice
In reply to your letter of November 8th we feel that all friends, whatever their circumstances, should be encouraged to observe the Nineteen Day Feast. Obvi- ously it can only be an official administrative occas- ion where there is a local Spiritual Assembly to take charge of it, present reports to the friends, and re- ceive their recommendations. But groups, spontane- ous gatherings of friends, and even isolated believers should certainly remember the day and say prayers together. In the case of a group it may well hold the Feast in the manner in which a local Spiritual Assem- bly would do so, recognizing of course that it has no official administrative standing.
As to visitors to a Nineteen Day Feast, Baha’is from anywhere in the world should of course be warmly welcomed, and may take part in consulta- tion. However, only members of the local communi- ty can vote on recommendations to the local Spiritual Assembly. (Written by the Universal House of Jus- tice to the National Spiritual Assembly of the British Isles, December 1, 1968) (47)
It is not quite correct to say that a Nineteen Day Feast is changed into a Unity Feast as a result of the presence of non-Baha’is. What can happen is that the consultative portion of the Feast has to be post- poned. ...
If it is decided to postpone part or all of the con- sultative portion of the Feast, the House of Justice states that it is within the discretion of the local Spir- itual Assembly to decide whether another meeting should be held during the Baha’i month to complete it, or whether it can be postponed until the following Nineteen Day Feast. (Written on behalf of the Uni- versal House of Justice to the National Spiritual As- sembly of Germany, September 5, 1983) (48)
A Baha’i who is visiting another community may participate fully in the consultation of the Nineteen Day Feast, but has no right to vote on recommenda-
tions being made to the local Spiritual Assembly. Out of courtesy, however, a visitor would normally re- frain from taking too much time of the consultation.
Any Baha’i, whether an isolated believer or a member of a local community or group, may convey his suggestions and recommendations to the National Spiritual Assembly at any time and thus take part in the consultative aspect of Baha’i community life. Iso- lated believers and the members of groups may also, of course, attend the Nineteen Day Feasts of commu- nities when they wish to. (Written on behalf of the Universal House of Justice to an individual believer, July 23, 1985) (49)
With respect to your question asking whether a lo- cal Spiritual Assembly may cancel its Nineteen Day Feast in order to attend Feast in another community, the House of Justice advises that the Nineteen Day Feast should not be canceled. However, there is no objection to two or more local communities holding a joint Nineteen Day Feast occasionally, although it is not proper to allow such joint Feasts to be held on a regular basis. If members of a community find that the plan to hold such a joint Feast would produce in- convenience to them, they should take the matter up with their local Spiritual Assembly. (Written on be- half of the Universal House of Justice to an individ- ual believer, April 26, 1987) (50)
6. Restrictions Upon Feast Attendance
From Letters Written on Behalf of Shoghi Effendi
As regards your question concerning the Nineteen Day Feasts: this is really a matter of secondary im- portance, and should be decided by the Assembly; meetings which have been publicly advertised for a certain date cannot, obviously, be canceled. As to non-Baha’is 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. (September 21, 1946, to two believers)
The beloved Guardian has instructed me to write you concerning an action recently taken by your Na- tional Assembly, as published in your January-Feb- ruary Bahd’t News, that non-Baha’is may attend the Nineteen Day Feasts if ‘‘the earnestness of their in- terest in the Faith’’ is vouched for by a declared be- liever.
The Guardian wishes me to direct your attention to the fact that none of the institutions of the Faith nor its cardinal principles may be changed under any cir- cumstances,
The Nineteen Day Feast is an institution of the Cause, first established by the Bab, later confirmed by Baha’u’ll4h, and now made a prominent part of the administrative order of the Faith. These Nineteen Day Feasts are for the Baha’fs, and the Baha’fs ex- clusively, and no variation from this principle is per- mitted.
Thus the Guardian feels you should rescind the ac- tion taken by your Assembly in opening the Feasts to “near Baha’is,” as it is not consistent with the spirit of the administrative order for non-Baha’is or near Baha’is to attend the Nineteen Day Feasts, particu- larly the administrative portion of the Feast.
The Guardian realizes the spirit which animated you in making the suggested proposal, in order that the teaching work might go forward more aggressive- ly; but he feels in the long run it would be detrimental to the Faith, and therefore should be rescinded as in- dicated above. (To the National Spiritual Assembly of Germany and Austria, May 28, 1954) (52)
From Letters Written by or on Behalf of the Univer- sal House of Justice
The principle universally applicable is that non-Ba- ha’fs are not invited to the Nineteen Day Feast. If in Persia it has happened that non-Baha’is are present at a Nineteen Day Feast this is an exception and not a rule.
It is well understood in Persia that if a non-Baha’i should inadvertently attend a Nineteen Day Feast he would be treated courteously. However, it is equally important for the friends to understand that they should refrain from inviting non-Bahd’is to these special gatherings, ordained by Baha’u’ll4h not only for spiritual refreshment and unity, but also for con- sultation between the Spiritual Assembly and the body of believers on the domestic affairs of the com- munity. (Written by the Universal House of Justice to a local Spiritual Assembly, February 4, 1974) (53)
In reply to your memorandum of November 16, 1975, requesting elucidation of a statement from the Guardian published on page 367 of Volume IV of “Amr va Khalq,’’ ... later instructions of the be- loved Guardian clearly forbid attendance at the Nine- teen Day Feast by those deprived of their voting rights and the quotation published in ‘Amr va Khalq”’ should therefore be replaced by another statement by the Guardian. (Memorandum written by the Universal House of Justice to the Interna- tional Teaching Center, November 24, 1975) (54)
The main thing to remember is that a group is not an administrative institution within the Baha’i Ad- ministrative Order; it is, however, the embryo of a local Spiritual Assembly and while remaining under the direct authority of the National Spiritual Assem- bly should obviously be encouraged to prepare itself for the time when it will establish that divine institu- tion. There is no objection whatever to its electing of- ficers such as a secretary, chairman and treasurer, holding Nineteen Day Feasts and observances of the Holy Days, undertaking teaching and extension work, so long as it is always understood that the directive authority is the National Spiritual Assembly and not the group itself. (Written on behalf of the Universal House of Justice to the National Spiritual Assembly of Paraguay, June 13, 1974) (55)
It can be explained, in a friendly manner, that the
Nineteen Day Feast is an entirely private religious
and domestic occasion for the Baha’i community when its internal affairs are discussed and its mem- bers meet for personal fellowship and worship. No great issue should be made of it for there is certainly nothing secret about the Feast but it is organized for Baha’fs only. (Written on behalf of the Universal House of Justice to the National Spiritual Assembly of Belgium, November 4, 1976) (56)
Regarding the Nineteen Day Feast, the principle universally applicable is that non-Baha’fs are not in- vited to attend, and if you are asked about this you can explain that the nature of the Feast is essentially domestic and administrative. During the period of consultation the Baha’is 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 ac- cepted Bahda’u’ll4h and who might thereby gain a very distorted picture of the Faith. It would also be very embarrassing for any sensitive non-Baha’i to find himself plunged into the midst of a discussion of the detailed affairs of a Baha’i community of which he is not a part. A non-Baha’i who asks to be invited to a Feast will usually understand if this matter is ex- plained to him. (Written on behalf of the Universal House of Justice to an individual believer, August 12, 1981) (57)
The following guidance on this subject was sent to a believer on March 24, 1970, by the House of Jus- tice:
...when a non-Baha’i does appear at a Feast he should not be asked to leave; rather the Assembly should omit the consultative part of the Feast, and the non-Baha’ should be made welcome. ...
No doubt you are familiar with this instruction.
Likewise, occasionally if the Feast is held in the home
of the family where the spouse is not a Baha’i, it
would be discourteous not to allow the non-Baha’i
member of the family to attend at least the social and
spiritual parts of the Feast. (Written on behalf of the
Universal House of Justice to the National Spiritual
Assembly of Australia, January 8, 1985) (58)
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..if a non-Baha’i does appear at a Nineteen Day Feast he should be made to feel welcome, but a Ba- ha’{ should certainly not invite a non-Baha’i to at- tend.
From all of the foregoing it can be seen that, bas- ically, the resolution of this difficulty is a matter of loving education. (Written on behalf of the Universal House of Justice to an individual believer, January 23, 1985) (59)
7. Youth and Children at Feasts
From Letters Written by or on Behalf of the Univer- sal House of Justice
Concerning your inquiry asking if children under
15 of non-Baha’i parents could attend Nineteen Day Feasts or other events held exclusively for Baha’is when the children consider themselves as Baha’is, such children may be permitted to attend Baha’i functions provided their parents have given their con- sent. This applies only, of course, to children under the age of 15 years. (Written by the Universal House of Justice to the National Spiritual Assembly of Nic- aragua, August 4, 1970) (60)
Concerning the declaration of young people under the age of 18, ... we can accept a child of the age of 15 and over as a Baha’i even if his parents do not consent and this remains true even though according to the law of Finland they cannot be officially trans- ferred to the Baha’i register. You should not, there- fore, exclude such believers from the Nineteen Day Feasts. However, although such young believers should not be swayed from their belief by their par- ents’ objections, they should, in view of the stress that the Teachings place upon the respect due to par- ents and in view of the law in Finland, obey their par- ents as far as taking part in Baha’i activities is con-
cerned. Their aim should be to gradually awaken in their parents’ hearts the same love for Bahd’u’ll4h that has fired their own and not to antagonize their parents needlessly or contribute in any way to dishar- mony in their families at this crucial point in their development. (Written by the Universal House of Justice to the National Spiritual Assembly of Fin- land, March 1, 1972) (61)
The Universal House of Justice has received your letter of October 11, 1976, inquiring whether children placed in the home of Baha’is for temporary or pro- longed care are permitted to attend Baha’i functions, and we have been asked to inform you that such chil- dren may be permitted to attend the Nineteen Day Feasts and other Baha’i functions, and that no dis- tinction should be made between them and the child- ren of Baha’fs in this regard. (Written on behalf of the Universal House of Justice to a Baha’i group, Oc- tober 31, 1976) (62)
...the House of Justice has instructed us to say that children should be trained to understand the spiritual significance of the gatherings of the followers of the
A los Seguidores de Bahd’u’lléh Queridos amigos bahd’is,
La Fiesta de Diecinueve Dias, su marco, su pro- pdsito y sus probabilidades, en afios recientes han Ilegado a ser tema de indagacion creciente entre los amigos. Ocup6 mucha de la consulta en la Sexta Convencién Internacional Baha’ el afio pasado, y sentimos que ha llegado el momento de que ofrez- camos clarificaciones.
El Orden Mundial de Baha’u’llah encierra todas las unidades de la sociedad humana; integra los pro- cesos espirituales, administrativos y sociales de la vida; y canaliza la expresién humana en sus formas variadas hacia la construccién de una nueva civiliza- cién. La Fiesta de Diecinueve Dias abarca todos estos aspectos en la base misma de la sociedad. Funcio- nando en la aldea, el pueblo, la ciudad, es una insti- tucién de la cual son miembros toda la gente de Baha. Su intensién es de promover la unidad, ase- gurar el progreso, y fomentar la alegria.
“*Si esta fiesta se celebra de manera apropiada,”’ asevera ‘Abdu’l-Baha, ‘“‘los amigos, cada diecinueve dias, se sentiran espiritualmente restablecidos y dotados con un poder que no es de este mundo.” Para asegurar este glorioso resultado, el concepto de la Fiesta tiene que comprenderse adecuadamente por todgs los amigos. La Fiesta se conoce por tener tres partes distintas pero relacionadas: la parte devo- cional, la parte administrativa, y la parte social. La primera envuelve la recitacién de oraciones y lecturas de los Textos Sagrados. La segunda es una reunién general en la que la Asamblea Espiritual Local infor- ma sobre sus actividades, planes y problemas a la comunidad, comparte noticias y mensajes del Centro Mundial y de la Asamblea Nacional, y recibe los pen- samientos y las recomendaciones de los amigos por medio del proceso de la consulta. La tercera incluye el compartir refrigerios y el involucramiento en otras actividades con el fin de fomentar la camaraderfa en formas diversas determindas culturalmente que no violan principios de la Fe ni el cardcter esencial de la Fiesta.
A pesar de que la observancia de la Fiesta requiere aferramiento estricto a los aspectos triples en la se- quencia en que se han definido, hay mucho espacio para la variedad en la experiencia total. Por ejemplo, se puede presentar musica en varias etapas, incluyen- do la parte devocional; ‘Abdu’l-Baha recomienda que se den charlas eloquentes, enaltecedoras; son po- sibles la originalidad y la variedad en las expresiones de hospitalidad; la calidad y el alcance de la consulta son criticas para el espiritu de la ocasién. Los efectos de diferentes culturas en todos estos aspectos son fac- tores bienvenidos que pueden prestarle a la Fiesta una diversidad saludable, representativa de las carac- teristicas unicas de las multiples sociedades en que se realiza, y por lo tanto conduce al enaltecimiento y al deleite de sus participantes.
Es de notar que el concepto de la Fiesta evoluciond por etapas en relacién con el desarrollo de la Fe. En su primera etapa en Iran, los amigos individuales, en
respuesta a los mandatos de Baha’u’llah, eran afi- triones de reuniones en sus hogares para mostrar hos- pitalidad una vez cada diecinueve dias y derivaron in- spiracién de la lectura e intercambio sobre las En- sefianzas. A medida que la comunidad iba creciendo, ‘Abdu’l-Baha delineé y recalcé el cardcter devocional y social del evento. Luego del establecimiento de las Asambleas Espirituales Locales, Shoghi Effendi in- trodujo la parte administrativa y le dié a conocer a la comunidad la idea de la Fiesta de Diecinueve Dias como una institucién. Era como si ya se hubiera com- pletado una sinfonfa en tres movimientos.
Pero no sdlo se debe mirar la evoluci6n de la Fiesta en el sentido de su desenvolvimiento gradual como una institucién; hay un contexto aun mds amplio. La Fiesta muy bien puede verse en su combinacién unica de modalidades como la culminacién de un gran pro- ceso histérico en que los elementos primarios de la vida comunitaria—actos de alabanza, de festividad y otras formas de unién—a través de extensas medidas de tiempo han logrado una convergencia gloriosa. La Fiesta de Decinueve Dias representa la nueva etapa en esta edad iluminada a la cual ha evolucionado la expresiOn basica de la vida comunitaria. Shoghi Ef- fendi la ha descrito como la fundacién del nuevo Or- den Mundial, y en una carta escrita de su parte, se re- fiere a ella como lo que constituye ‘‘un medio vital para mantener contacto cercano y continuo entre los creyentes mismos, y también entre ellos y el cuerpo de sus representantes elegidos en la comunidad lo-
Ademas, debido a la oportunidad que provee para transmitir mensajes desde los niveles nacionales e in- ternacionales de la administracién y también para transmitir las recomendaciones de los amigos a esos niveles, la Fiesta llega a ser un eslabén que conecta la comunidad local en una relacién dindmica con la es- tructura entera del Orden Administrativo. Pero al considerarse nicamente en su esfera local hay mucho que emociona y asombra al corazon. Aqui une al individuo al proceso colectivo por el cual se contruye 0 se restaura una sociedad. Aqui, por ejem- plo, la Fiesta es una arena de democracia en la raiz misma de la sociedad, donde la Asamblea Espiritual Local y los miembros de la comunidad se retinen en tema de interés mutuo, donde los individuos tienen la libertad de ofrecer sus regalos de pensamiento, ya sea como ideas nuevas o critica constructiva, a los pro- cesos constructores de una civilizacién avanzante. Asi se puede ver que aparte de su significado es- piritual, esta institucién de la gente en comin com- bina una gama de disciplinas sociales elementales que educan a sus participantes en cuanto a los elementos esenciales de ciudadanfa responsable.
Si la Fiesta ha de ser experimentada apropiada- mente, mas alla del entendimiento del concepto tam- bién tiene que haber la preparacién de ella y la prepa- raci6n para ella. Aunque la Asamblea Espiritual Lo- cal tiene la responsabilidad administrativa por llevar la Fiesta, a menudo le pide a un individuo 0 a un grupo de individuos que hagan las preparaciones—
una practica que se atiene al espiritu de hospitalidad que es tan vital para la ocasién. Tales individuos pueden actuar como anfitriones y a veces tienen que ver con el escogido de las oraciones y lecturas para la parte devocional; también pueden encargarse de la parte social. En comunidades pequefias el aspecto de hospitalidad personal es facil de realizar, pero en comunidades grandes tal vez las Asambleas Espiri- tuales Locales, mientras retienen el concepto de hos- pitalidad, encuentren necesario crear otras medidas.
Aspectos importantes de la preparacién de la Fies- ta incluyen la seleccién apropiada de lecturas, el asig- nar, por adelantado, buenos lectores, y un sentido de decoro tanto en la presentacién y en la recepcién del programa devocional. La atencién al ambiente en que se lleva a cabo la Fiesta, ya sea adentro o afuera, influye grandemente en la experiencia. ‘La limpieza, el arreglo del espacio en maneras practicas y deco- rativas— desempefian un papel significativo. La pun- tualidad también es una medida de buena prepara- cién.
En gran medida, el éxito de la Fiesta depende de la calidad de la preparacién y la participacién del in- dividuo. El amado Maestro ofrece el siguiente conse- jo: ‘‘Dadle gran peso a las reuniones de Diecinueve Dias, para que en estas ocasiones los amados del Sefior y las siervas de Misericordioso puedan volver sus rostros hacia el Reino, cantar las oraciones, rogar la ayuda de Dios, llegar a estar alegremente enamo- rados unos de otros, y crecer en pureza y santidad, y en el temor de Dios, y en la resistencia a la pasion y al yo. Asi se separardn de este mundo elemental, y se sumergiran en los ardores del espiritu.””
Al absorber tal consejo, es en verdad iluminador el ver la Fiesta de Decinueve Dias en el contexto en que fue concebido. Se ha ordenado en el Kitdb-i-Aqdas con las siguientes palabras: ‘‘Se os ha encomendado una vez al mes ofrecer hospitalidad, aunque no sir- vais mas que agua, puesto que Dios ha dispuesto vin- cular sus corazones, aunque sea por métodos celes- tiales y terrenales combinados.”’ Esta claro, pues, que la Fiesta tiene su ra{z en la hospitalidad, con todas sus implicaciones de amistad, cortesia, ser- vicio, generosidad, y convivencia. La idea misma de la hospitalidad como el espiritu sostenedor de una in- stitucién tan significante introduce una nueva actitud revolucionaria para la realizaci6n de asuntos hu- manos a todos niveles, una actitud que es critica para esa unidad mundial para la cual las Figuras Centrales de nuestra Fe trabajaron por tan largo tiempo y su- frieron tanta crueldad para traerlo a la existencia. Es en este festival divino que yace la fundacién para la realizacion de tal realidad sin precendente.
El que todos ustedes logren la meta elevada puesta para la Fiesta como ‘‘traedora de alegria,”’ la ‘‘base de acuerdo y unidad,”’ la ‘‘clave para el carifio y el compafierismo’’ permaneceraé como objeto de nues- tras ardientes suiplicas en el Sagrado Umbral.
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Blessed Beauty, and to appreciate the honor and bounty of being able to take part in them, whatever their outward form may be. It is realized that some Baha’i observances are lengthy and it is difficult for very small children to remain quiet for so long. In such cases one or other of the parents may have to miss part of the meeting in order to care for the child. The Spiritual Assembly can also perhaps help the parents by providing for a children’s observance, suited to their capacities, in a separate room during part of the community’s observance. Attendance at the whole of the adult celebration thus becomes a sign of growing maturity and a distinction to be earn- ed by good behavior.
In any case, the House of Justice points out that parents are responsible for their children and should make them behave when they attend Baha’i meet- ings. If children persist in creating a disturbance they should be taken out of the meeting. This is not mere- ly necessary to ensure the properly dignified conduct of Baha’i meetings but is an aspect of the training of children in courtesy, consideration for others, rev- erence, and obedience to their parents. (Written on behalf of the Universal House of Justice to the Na- tional Spiritual Assembly of Canada, October 14, 1982) (63)
It would not be administratively proper for a Ba- ha’{ youth under 21 years of age to act as chairman of the Nineteen Day Feast. However, no great issue should be made of this as it is a purely minor matter. (Written on behalf of the Universal House of Justice to the National Spiritual Assembly of Italy, February 22, 1984) (64)
In response to the question you have raised in your letter of October 18, 1984, concerning the place of children in the community, especially with regard to Nineteen Day Feasts, we are asked to share with you the following quotation from a letter written on be- half of the Universal House of Justice to a National Assembly on the subject:
“Since children of Baha’i parents are considered to be Baha’is, they are to be encouraged to attend all Feasts, there to share the reading of the Writings and prayers and be bathed in the spirit of the community. It is the hope of the House of Justice that every Feast will be‘a feast of love when the children will give and receive the tangible affection of the community and its individual members.”’
The House of Justice noted the suggestion you have made about holding Feasts on a weekend close to the first day of the Bahd’{ month to facilitate the attendance of children and their parents. This is a matter for the local Assembly to discuss and decide upon. ... (Written on behalf of the Universal House of Justice to an individual believer, November 22, 1984) (65)
8. The Feast Celebration: Prayers and Scriptural Readings
From Letters Written on Behalf of Shoghi Effendi*
With regard to your question concerning the use of music in the Nineteen Day Feasts, he wishes you to assure all the friends that he not only approves of such a practice, but thinks it even advisable that the believers should make use in their meetings of hymns composed by Baha’is themselves, and also of such hymns, poems and chants as are based on the Holy Words. (April 1935) (66)
Regarding your questions: the devotional part of the Nineteen Day Feast means the reading of prayers
8. To individual believers except where noted.
by Baha’u’llah and the Master. If, after this, there is a period of reading of the teachings, his (the Guar- dian’s) writings may be included, but this does not form part of the devotional aspect of the meeting. (December 15, 1947) (67)
Regarding the question you asked him about the Baha’i sacred writings: these should be regarded as the writings of the Bab, Baha’u’ll4h and ‘Abdu’l- Baha, and only these should be read during the pure- ly devotional part of the Feast. (May 11, 1948, to the National Spiritual Assembly of Australia and New Zealand) (68)
During the devotional part of the Nineteen Day Feast any part of the writings of the Bab, Baha’u’ll4h and the Master can be read, also from the Bible and Qur’An, as these are all sacred scriptures. This part of the meeting need not be confined to prayers, though prayers can and should be read during it. (October 18, 1948) (69)
The question regarding the devotional part of the Feast has been obscured because once he used the term “‘devotional’’ in its strict sense, which of course means prayer, and once loosely, in the sense in which the Bahd’is usually understand it, and that is the meeting together and reading from the teachings which precedes the administrative—or consultative— aspect of the Nineteen Day Feast. The two statements in no way change the method of holding this part of the Feast which, in the East at any rate, is always opened with prayers and afterwards the Tablets and excerpts from Baha’u’llah’s, or the Master’s or the Guardian’s, writings may be read or, for that matter, the Bible or Qur’4n quoted. (April 11, 1949, to the National Spiritual Assembly of the United States)
Music is permitted during the spiritual part—or any part—of the Nineteen Day Feast. (June 30, 1952, to the National Spiritual Assembly of the United States) (71)
Regarding the questions: you raised in your letter:
First, he feels that, although in principle there is certainly no reason why excerpts from other Sacred Scriptures should not be read in the spiritual part of our Feasts, as this is particularly an occasion when Baha’is get together to deepen their own spiritual life, it is, generally speaking, advisable for them to read from their own holy Writings in the spiritual part of the Feast. (February 18, 1954) (72)
The Writings of the Bab and Baha’u’llah can cer- tainly be read at any time at any place; likewise the Writings of ‘Abdu’l-Baha are read freely during the spiritual part of the Feast. The Guardian has in- structed that during the spiritual part of the Feast, his own writings should not be read. In other words, during the spiritual part of the Feast, readings should be confined to the Writings of the Bab, Baha’u’ll4h and, to a lesser extent, of the Master; but during that part of the Feast the Guardian’s writings should not be read. During the period of administrative discus- sion of the Feast, then the Guardian’s writings may be read. Of course during the administrative part of the Feast there can be no objection to the reading of the Writings of the Bab, Bahd’u’ll4h or ‘Abdu’l- Baha. (April 27, 1956) (73)
Instrumental music may be used at the Baha’i Feasts.
There is no objection to showing appreciation by the clapping of hands.
If an individual has a teaching appointment on the same evening as a Nineteen Day Feast, it is left to the individual to judge which is the most important. (Au- gust 20, 1956) (74)
From Letters Written by the Universal House of Jus- tice
We have noted in your Minutes of 27 December, page 1, a statement, “‘It was agreed to advise the friends in .... that it was not correct to sing a song composed by a Baha’i at the devotional part of the Nineteen Day Feast.’’
It is not clear what your framework of reference for consultation happened to be, nor if a direct ques- tion was referred to your National Assembly for de- cision. However, we feel it will be helpful to you to know that songs whose words are the primary Writ- ings of the Bab, Baha’u’lléh or ‘Abdu’l-Bahé are all quite fitting for the devotional portion of the Feast. Indeed, the Persian chants are such songs, out of a different tradition; they are a way of giving music to the Holy Word, and each person who chants does it in a way which mirrors his feeling and expression of the Words he is uttering. As for songs whose words are poetic and the composition of persons other than the Figures of the Faith, these may be desirable but in their proper place, for, as you know, ‘‘music is the language of the spirit.’’
Inasmuch as the spirit of our gathering is so much affected by the tone and quality of our worship, of our feeling and appreciation of the Word of God for this day, we would hope that you would encourage the most beautiful possible expression of the human spirits in your communities, through music among other modes of feeling. (February 22, 1971, to the National Spiritual Assembly of Guyana, Suriname and French Guiana) (75)
Moreover, it should be borne in mind that the Per- sian writings of Shoghi Effendi are unique in nature, and many of them, unlike his English letters and mes- sages addressed to the western believers, are inter- spersed with supplications, prayers and homilies of a devotional character which are suitable for the spir- itual part of Baha’ Feasts. (October 15, 1972, to an individual believer) (76)
(See also extract 70, referring to the use of the Guar- dian’s Persian writings in the devotional portion of the Feast in Eastern Baha’i communities.)
9. The Feast Celebration: Consultation
From Letters Written on Behalf of Shoghi Effendi
The main purpose of the Nineteen Day Feasts is to enable individual believers to offer any suggestion to the local Assembly, which in its turn will pass it to the National Spiritual Assembly. The local Assembly is, therefore, the proper medium through which local Baha’i communities can communicate with the body of the national representatives. The Convention should be regarded as a temporary gathering, having certain specific functions'to perform during a limited period of time. Its status is thus limited in time to the Convention sessions, the function of consultation at all other times being vested in the entire body of the believers through the local Spiritual Assemblies. (No- vember 18, 1933, to the National Spiritual Assembly of the United States and Canada) (77)
The chief opportunity which the friends have for discussion on administrative questions is during the Nineteen Day Feasts, at which time the members of the Assembly can meet with the body of the believers and discuss in common the affairs of the Cause, and suggest new policies and methods. But even then no reference to individuals should be made. (March 27, 1938, to an individual believer) (78)
Now with reference to your last dear letter in which
you had asked whether the believers have the right to
openly express their criticism of any Assembly action
or policy: it is not only the right, but the vital respon-
sibility of every loyal and intelligent member of the
community to offer fully and frankly, but with due
respect and consideration to the authority of the As-
sembly, any suggestion, recommendation or criticism
he conscientiously feels he should in order to improve
and remedy certain existing conditions or trends in
his local community, and it is the duty of the Assem-
bly also to give careful consideration to any such
views submitted to them by any one of the believers.
The best occasion chosen for this purpose is the Nine-
teen Day Feast, which, besides its social and spiritual
aspects, fulfills various administrative needs and re-
quirements of the community, chief among them be-
ing the need for open and constructive criticism and
[Page 7]
The American Baha’i / October 1989
deliberation regarding the state of affairs within the local Baha’i community.
But again it should be stressed that all criticisms and discussions of a negative character which may re- sult in undermining the authority of the Assembly as a body should be strictly avoided. For otherwise the order of the Cause itself will be endangered, and con- fusion and discord will reign in the community. (De- cember 13, 1939, to an individual believer) (79)
The Baha’is must learn to forget personalities and to overcome the desire—so natural in people—to take sides and fight about it. They must also learn to really make use of the great principle of consultation. There is a time set aside at the Nineteen Day Feasts for the community to express its views and make sug- gestions to its Assembly; the Assembly and the be- lievers should look forward to this happy period of discussion, and neither fear it nor suppress it. Like- wise the Assembly members should fully consult, and in their decisions put the interests of the Cause first and not personalities, the will of the majority prevail- ing. (June 30, 1949, to the National Spiritual Assem- bly of Germany and Austria) (80)
From Letters Written by or on Behalf of the Univer- sal House of Justice
As you no doubt realize by this time, enrolling large numbers of new believers in a short period of time brings with it many problems of consolidation, but we are certain that you will be able to handle these problems and move on to even greater achieve- ments.
We note from reading your minutes that the enthu- siasm of some of the new believers is being tested by the reading of long, wordy letters at Nineteen Day Feasts, and we think that something should be done about this. While it is important that the believers be informed about important messages from the Holy Land and other important items, it is true that the reading of messages at Nineteen Day Feasts can be- come a very boring and trying experience particularly for new believers not acquainted with many aspects of Baha’i administration. We think you should con- sider other ways and means by which believers could be informed of vital and necessary information, such as through bulletins, institutes and other meetings. (Written by the Universal House of Justice to the Na- tional Spiritual Assembly of the Hawaiian Islands, September 6, 1971) (81)
As cited in Article IV of the By-Laws of a Local Spiritual Assembly, ‘‘While retaining the sacred right of final decision in all matters pertaining to the Ba- ha’{ community, the Spiritual Assembly shall ever seek the advice and consultation of all members of the community, keep the community informed of all its affairs, and invite full and free discussion on the part of the community of all matters affecting the Faith.”
The actual voting on recommendations made at Nineteen Day Feasts to decide whether they should be forwarded to the local Assembly is a secondary matter which may be left for decision by the local Spiritual Assemblies themselves. It is not prohibited that the local Assembly secretary record suggestions made at Nineteen Day Feasts for consideration by the Assembly. The important point to keep in mind is the provision made in the By-Laws as mentioned above. (Memorandum written by the Universal House of Justice to the International Teaching Center, Jan- uary 21, 1982) (82)
Baha’i youth between the ages of 15 and 21 may certainly take part in discussions, and should be en- couraged to do so, but they may not vote on recom- mendations to the Assembly until they are 21. (Writ- ten on behalf of the Universal House of Justice to the National Spiritual Assembly of the United Kingdom, September 16, 1979) (83)
As a local Spiritual Assembly is responsible for the organization of Nineteen Day Feasts, and is expected to make a report of its activities to the community at the Feast, in addition to responding to suggestions submitted to it, a local Assembly should meet at least once a Baha’i month. However, the Universal House of Justice does not wish to draw hard and fast rules in this matter, and prefers to leave this question to the discretion of each National Assembly.
If a local community, under the direction of its lo- cal Assembly, observes Nineteen Day Feasts regular- ly, and it occasionally has a joint Feast with one or more other communities, you may credit in your sta- tistics each Assembly for having held its own Nine- teen Day Feast. You, of course, realize that joint Feasts do not fulfill the purpose of the Nineteen Day Feast in its strict sense, and should not become a regular practice among the friends. (Written on be- half of the Universal House of Justice to the National Spiritual Assembly of Transkei, February 15, 1982)
If the friends at a Nineteen Day Feast agree with a recommendation, either unanimously or by a majori- ty, it constitutes a recommendation from the Feast to the Assembly. On the other hand, if an individual be- liever makes a suggestion that other friends do not take up, it may still be considered by the Assem- bly. ... (Written on behalf of the Universal House of Justice to the National Spiritual Assembly of Ger- many, July 27, 1982) (85)
There are a number of factors involved in under- standing the nature of appropriate interaction be- tween a believer and his or her local Spiritual As- sembly during the consultative part of the Nineteen Day Feast. Chief among these is an appreciation of the purpose of this most important Institution of the Cause. ‘Abdu’l-Bahé described the Feast in these terms:
“This Feast is a bringer of joy. It is the ground- work of agreement and unity. It is the key to affec- tion and fellowship. It diffuseth the oneness of man- kind.’’ (Written on behalf of the Universal House of Justice to the National Spiritual Assembly of Argen- tina, July 25, 1984) (86)
The By-Laws of a Local Spiritual Assembly clearly imply the roles of the chairman and vice-chairman for meetings of the Assembly. For Feasts, the chair- man or an appointed representative of the Spiritual Assembly presides during the period of consultation. However, this is not specified in the By-Laws and is a secondary matter left to the discretion of the Na- tional Assembly in each country; that Assembly may either adopt a uniform procedure for local Assem- blies to follow, or leave the matter to the discretion of the local Assembly itself. ... (Written on behalf of the Universal House of Justice to an individual be- liever, December 23, 1986) (87)
10. The Feast Celebration: Socializing
From a Memorandum Written by the Universal House of Justice
We can understand the desire of some of the friends to provide a warm welcome at the Feasts to newly declared believers and particularly youth, and we see no objection to the Assembly giving a recep- tion before the actual Feast to achieve this purpose. As the Feast is frequently held in the evening, the As- sembly might consider it desirable to arrange for the believers to have a light evening meal together before the Feast is held or it could, for example, arrange for social activities of an appropriate kind while the friends are gathering prior to the actual commence- ment of the Nineteen Day Feast. This should not, however, take the place of the social part of the Feast itself. (January 21, 1973, to the Hands of the Cause residing in the Holy Land) (88)
11. The Blending of Cultures in the Feast Celebration
From Letters Written by or on Behalf of the Univer-
We have considered your letter of March 11, 1970, concerning the difficulties you are experiencing in getting the Indian believers on reservations to hold regular Nineteen Day Feasts.
In applying instructions about Nineteen Day Feasts, as well as other matters of administration, to indigenous believers it is important that the process of weaning them away from the old forms should be accomplished gradually so as not to destroy their spirit, and your Assembly should not be too rigid in these matters. (Written by the Universal House of Justice to the National Spiritual Assembly of Ca- nada, April 3, 1970) (89)
The International Teaching Center has sent us a copy of your letter of 10 October 1982 asking about language problems brought about by the influx of Iranians who do not understand English. It is impor- tant that the Iranian friends be encouraged to make the effort to learn the language used in the country and become integrated into the life and activities of the community. The Nineteen Day Feasts and other official gatherings of the friends should be conducted in whatever is the conventional local language. This does not mean, of course, that at such gatherings some of the readings could not be in the language of the immigrants, or that, if these friends so wish, some classes and conferences may not be held and conducted in their own language for their benefit. The essential thing is, as stated above, to promote the integration of the immigrants into the community and avoid feelings of estrangement or disunity on ac- count of language. (Written by the Universal House of Justice to an individual believer, November 10, 1982) (90)
The local Spiritual Assembly of .... is correct in its decision to conduct the Nineteen Day Feasts in Span- ish and to not translate the proceedings in Persian, especially in view of the fact that some of the Spanish friends are ming, alienated from the community. Although the Iranian believers should make every ef- fort to attend the Nineteen Day jd they should » not expect such meetings to be conducted in Persian. They should try to learn Spanish, particularly if they are planning to make their home in Spain. There is no objection, however, to Persian friends if they so wish having special meetings for fellowship and deep- ening conducted in Persian. (Written on behalf of the Universal House of Justice to the National Spiritual Assembly of Spain, February 6, 1983) Ql)
You have asked for suggestions regarding the prep- aration of the handbook on Baha’i Holy Days which you are planning to publish. It is important that not- withstanding whatever details you set forth therein, it be made clear that the contents do not constitute pro- cedures that must be rigidly adhered to. Dignity and reverence befitting the occasion should obviously characterize observances of Baha’i Holy Days by the friends, but this does not mean that cultural tradi- tions which do not contravene Baha’i principles may not, and cannot, find expression in the local observ- ances and meetings of the friends. (Written on behalf of the Universal House of Justice to an individual be- liever, August 1, 1983) (92)
In answer to your question about the presence of pets during Baha’i meetings in homes in Europe, the House of Justice asks us to explain that the European attitude to pets is very different from that of the peo- ple of, for example, North Africa, and that this is a minor matter of which no issue should be made. (Written on behalf of the Universal House of Justice to an individual believer, August 29, 1983) (93)
Whatever linguistic problems exist, the House of Justice welcomes the holding of special classes and gatherings for the Iranian friends in addition to the regular community meetings, so that they will have the opportunity to study the Holy Writings in their own language and will be kept informed of what is going on in the Baha’i community of Canada. Nine- teen Day Feasts and local Spiritual Assembly meet- ings should be conducted in English or French, as the case may be, since these are the languages of your
[Page 8]
The American Baha’i / October 1989
country. If, however, it is possible to make arrange- ments for the Iranians who have not yet learned the language to benefit in some way from the topics dis- cussed at such meetings without interfering with the smooth running of the meetings, this factor could be taken into consideration. (Written on behalf of the Universal House of Justice to the National Spiritual Assembly of Canada, February 7, 1984) (94)
The House of Justice hes given the advice to Spir-
itual Assemblies faced with questions of possible conflict between tribal practices and Baha’i law, that such Assemblies should distinguish between aspects of tribal community life which are related to funda- mental laws (such as monogamy) and matters of less- er importance, from which the friends can and should extricate themselves gradually. Furtnermore, the House of Justice has offered the advice that:
“The institutions of the Faith should be careful
not to press the friends to arbitrarily discard those local traditions which are harmless and often colorful characteristics of particular peoples and tribes. Were anew Baha’i suddenly to cease following the customs of his people, it is possible that they might misunder- stand the true nature of the Baha’i Faith, and the Ba- ha’{s could be regarded as having turned against the traditions of the land. ...”’ (Written on behalf of the Universal House of Justice to two believers, October 25, 1987) (95)
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