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[Page 1]

The Nineteen Day Feast

by H. M. Balyuzi

The institution of the Nineteen-Day Feast is unique and peerless amongst all the gatherings and the communal efforts of mankind. Its quality and -the mode of its functioning show the health and virility of a Bahá’í'Community. From it can flow an incalculable and illimitable measure of spiritual power. The beloved Master once said that should the Bahá’ís make full use of the potentialities of the Nineteen—Day Feast, they could thereby change the destinies of their town. He also said that He would be there in this gathering with the Bahá’ís.

.- .-/\ And the converse is alsoltrue. A Nine .ee»;i-Day Feast held in a climate alien

/to ‘the life of the Faith, divorced from the

principles laid down for the conduct of such a Feast, shut out from its guiding light, becomes a venomous instrument and injures every individual Bahá’í as well as the Community.

‘Abdu’l-Bahá1 has repeatedly said that if religion becomes the cause of discord it is better to be without it. Medicine is to

' cure, to heal; should it aggravate a dis order, it becomes lethal. Similarly, a Nineteen-Day Feast reduced to the level of a mechanical ritual or made the area of cantankerous contention cannot but harm. It is better, far better, to be without it.

The more delicate and well-balanced an _

instrument, the more damaging will be the consequences of its fail-ure. . . .

For_ us Bahá’ís, as stated by the beloved Master, the Nineteen—Day Feast is what

the Holy Communion is for the Christians. Does a sincere Christian go to the Holy

"Communion to have a jolly time or to be

insuffer'ably_ bored? Of course not. The Nineteen-Day Feast, according to the direction of ‘Abdu’l-Bahá, is com posed of three distinct parts, each one well-defined in its scope, and yet all so blended as to form one continuous and unbroken process. In the art of the ballet, music, movement and decor each stand as a separate entity and yet completely merge into one indivisible unit. So are the component parts of the Nineteen-Day Feast. The link and the keynote is fellowship in Bahá’u’lláh.

Bahá’ís come to a Nineteen-Day Feast not so much to partake in communal worship, to express and exchange views and

ideas about the multifarious problems of

their Community, to associate lovingly

‘with one another, but above all of these,

supremely important and vital as they are, Bahá’ís come to a Feast in order to experience the unity unfolded by the Divine Hand of Bahá’u’lláh. A Nineteen-Day Feast that fails to make this experience a blazing, throbbing reality, is nothing but a mechanical performance that will

only serve to blazon human frailties. The conflicting tendencies of the world must be shed outside the doors of the Nineteen-Day Feast. This does not mean either the assumption of an air of indifference or hidinglbehind a facade of spiritual pride and affected superiority. It only means emptying our hearts and minds to make room for the grace of Bahá’u’lláh. Otherwise a barrier wrought by our own hands will intervene between the communal character of the Feast and the Source which is to feed and sustain it. The first part of the Feast is devotional. Prayer must come from the depths of one’s heart. Otherwise itis not prayer. It is automation. The words that we use while we pray which are prayers revealed by the Founders of our Faith we must know intimately. We must be familiar with them not just by an intelligent (continued on page two)

NOVEM BER 1973

[Page 2]NOVEMBER 1973

The Nineteen l)ay Feast

(continued from page one)

grasp of what they signify, but because of what ,they-evoke from our innermost beings, by the token of the deep longing response they command from our hearts. When the Persian believers chant a prayer at a meeting, it is almost always a prayer that they have used in their own solitary devotionals, with which they are well acquainted. Thus their chanting is not merely giving utterance to a sweet and charming melody. They know the meaning, the import of the words. And Words take wings. .

Distributing books just a short while prior to the beginning of the devotional part of_the Feast and then asking some of the friends present to_ read prayersor Tablets which they may never have set ’ eyes on before is a practice which‘“‘has often—times been followed. There are oc—/ casions, and abundant they have been,’». when in spite of this glaring defect, the

‘ spirit of the Feast and of those attending

it makes full compensation, and the devotional is raised to supreme heights. But. this practice is fundamentally wrong, and there have been sad failures. . . .

Another very important point to bear in mind is the very injunction‘ of Bahá’u’lláh not to burden souls with lengthy recitations of_ scriptures. He has. said: “To chant but one verse with joy and gladness is better for you than reading all the Revelations of the Omnipotent God" with carelessness.”

If a believer is giving a Feast, it is his or her privilege to arrange the devotional program. However no Local Spiritual As sembly is bound to observe the custom .which has grown up of having one be liever or more acting as hosts at a Nineteen-Day Feast. The Assembly can take full charge of the devotional and have the cost of refreshments defrayed from the local funds at its disposal. There should be no rigidity of procedure in these respects.

The second stage is, usually termed “the business part” of the Feast, an appellation which can be misconstrued. It is the period of consultation. The _secretary and the treasurer of the Assembly and various committees present reports.

The purpose of these reports is certainly‘/“\

not a mere enumeration of proble .' resolutions and decisions. Otherwise the medium of a bulletin, a newsletter would suffice. The underlying principle is consultation and creative consultation at that. It is a human oddity to cling to the trivial and ltalk ad nauseam about it. I remember a Nineteen-Day Feast when a great deal was spoken about serving tea at a particular function and tempers were frayed. A principle to uphold most conscientiously is the inalienable, the sacred right of every believer to-express freely

his views on questions and problems that’

are.the subject of consultation, and to offer suggestions. But the opinions of one or two people, no matter how fervently held and how forcibly expressed, cannot be. taken as the considered view of the whole Feast unless definitely voted as a recommendation that emanates from a Nineteen-Day Feast. Should it fail to do so, it will have gravely compromised a fundamental principle of the Cause, and has much to answer to Bahá’u’lláh.

But the deliberations of the Nineteen’ Day Feast must rise above petty thoughts and obstinate hagglings. They must bypass small matters -of little value. Certainly any subjectthat is related to the work of the Cause and the life of the Community can be brought up at the Feast, but to make ponderous issues of trivialities is a grave betrayal of the purpose of the Feast. At all times this thought must be present in our minds that ‘consultation is a unique feature of our Faith, and that consultation is not argumentation. Creative indeed must be the consultation of a Nineteen-Day Feast.

The third and concluding part of the Feast is of a social nature. When this stage is reached, the atmosphere of the Feast is. well established. It can be dismal and intolerably weighed down, it can soar above the stars. And breaking "bread together is an ancient and time-honored custom of mankind, symbolic ‘of fellow ship and love. In a Bahá’í Feast it tran~‘,-~_ scends the flat level of custom and“ rite’, and becomes a scintillating expression of unity. ~n \

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[Page 3]n’:v|:w ,

Bahá’í’ work

is paramount

‘In this connection it might be well to point out that a great restless forward surge is taking place among the believers the world over. There was a time, not so many years ago, when almost everything newbeing done in the Bahá’í'world was being done by- the North American Bahá’ís. Those days have gone forever. On their horizon there now looms, keen competition. As the ‘Americans are by nature stimulated by competition, he hopes the American Bahá’ís will be stimulated by this very real competition coming from their fellow—believers, not only in Britain, Australasia and Germany, but from the weak and down-trodden, under-privileged Bahá’í Communities inthe East!

Although the Divine Plan was conferred on the North American Community, that does not mean other nations cannot work for its aims, and they are now waking up and doing so with a fiery enthusiasm that should make the Americans open their

eyes, and, redouble their efforts; other

wise they risk suddenly discovering that

the empty places on the Bahá’í mapwhich they planned, when they got

around to it, to colonize, are speckled with determined and self-satisfied Bahá’ís from other countries who got there first!

The Guardian is well aw-are that the American ‘believers are heavily com mitted, that they have been doing for

years the lion’s share of Bahá’í work, that they have achieved brilliant victories for

. the Faith. However, he sometimes feels

that due to the very characteristics so praiseworthy in them, their openness, their sincerity and a certain credulity in their nature, they are more prone to being disturbed by the currents abroad in the world than are older and maturer races. He feels the very disturbing political conditions all around us are troubling them more than they should. He feels they should think about this and reorient themselves on their Bahá’í work. For, after all, the very essence of-the reason a person has accepted Bahá’u’lláh is that he has decided this Way alone is the solution to the absolutely hopeless problems facing humanity. A 'Bahá’í

must be wholly a Bahá’í, concentrate on the work of the Cause, and put aside from his mindthedistracting influences that scream at him from every newspaper

' these days. Naturally, this does not mean

he must be insular, it means he must

-concentrate more consciously’ on doing ,the_work of the Cause.

("Extract from letter from the~Gua'rdian, through his secretary, November 23, 1951)

——'U.S. SUPPLEMENT, Dec. 1964

H Urge restraint use

recording of Master

Dear -Bahá’í Friends: The advent and liberal supply of tape and cassette recorders in the markets of the world have opened new doors and placed in almost every land at the disposal of the friends new methods for the dissemination of Bahá’í material. It is the hope of The Universal House of Justice that the recording of Bahá’í talks, and other audio features, and their wide

use among -Bahá’ís and non-Bahá’ís alike, '

will prove to be a powerful new instru iment in the teaching and deepening work

everywhere. There is one area, however, where great care must be exercised, and

-this is in the use of the record of ‘Abdu’l Bahá’s voice.

The Guardian, when referring to this record, requested the friends “to exercise restraint and caution.” “In my view,” he added, “it should be used only on special occasions and be listened to with theutmostreverence. The dignity of the Cause, I am sure, would suffer from too wide and indiscriminate use of

i one of the most precious relics of our ' departed Master.”

We request you to share the contents of this letter, in any manner you deem

advisable, with the friends residing un-"

der your jurisdiction. We are confident that all the friends will strictly observe the Guardian’s exhortation and will not overstep the bounds of courtesy and moderation in the use of a precious relic

so lovingly left.to us by the Centre of

God’s Covenant. With loving Bahá’í greetings _ The Universal House of Justice 23 February 1971 ‘

[Page 4]NOVEMBER I 973

Work forbidden on nine holy days

In a letter to the National Spiritual Assembly of the United Stateswritten on behalf of the beloved Guardian by his secretary on Jlily 7, 1947, Bahá’í are informed that work is forbidden on nine of our eleven holy ‘days. These are listed in the Bahá’í calendars which also give the dates’ of the Nineteen Day Feasts. The letter states:

“He wishes also to stress the fact that,

according to our Bahá’í laws, work is '

forbidden on our nine holy days. Believers who have independent businesses or shops should refrain from work ing on these days. Those who are in gov-.

ernment employ should, ‘on religious grounds, make an effort to be excused from work; all believers, whoever their employers’, should do likewise. If the government, or other_ employers, refuse to grant them these days off, they are not required to forfeit ‘their employ ment, but they should make every ef A fort to have the independent status of their Faith recognized and their right to hold their own‘ religious holy days acknowledged.” *

Referring to Bahá’í children, the Guard-_

ian instructed on October 25, 1947, that

“children under fifteen should, certainly

observe the Bahá’í holy days, and not go

to school, if this can be arranged on these .

7.!

nine days. Whenever possible steps should be taken to have Bahá’í children excused, on religious grounds, from attending school on Bahá’í holy days. It is the responsibility of the Local Spiritual Assemblies and Bahá’í parents to see to it that their children engage in the observance of these holy days in ways that are meaningful to them educationally and spiritually. 1' ' ..

• Published in Bahá’í’ NEWS, No. 198, page

3.

In Memoriam

Mrs. Bertha Stoner Adelmann Boise, Idaho September 10, 1973

Mr. Alexander Bevan Granada Hills, California

Dr. Ardeshir B. Irani,,Sr. Washington, DC. September 16, 1973

Mrs. Marion Ritchie Ketchum Schoolcraft, Michigan

Mr. Miguel Porto Miami, Florida August, 1973

Mrs. Lena Powell Pra-ttville, Alabama

October 4, 1973

Mr. Sam Brenden Laurel, Montana May, 1973

Mrs. Elsie Brown Englewood, New Jersey September 22, 1973

Mrs. Emma Carscallen Crawfordsville, Indiana Date Unknown

Mrs? Hedwig Felder Ft. Lauderdale, Florida

- September 23, 1973

Mrs. Rosa Lee Galloway Princeton, West Virginia August 20, 1973

Mr. Charles Gerard Colorado Springs, Colorado September 4, 1973

Mrs. Vera Green Rockville, Maryland September 21, 1973

Mrs. Catherine Healy Montclair, New Jersey May 18, 1973

Mr. Sylbert D. Holmes Ft. Wayne, Indiana September 20, 1973

August 26, 1973

Miss Norma Kise

' Kent, Ohio

August 31', 1973

Mr. Arthur Larson . Downers Grove, Illinois

- September 22, 1973

Mr. Ed Livingston Ennis, Texas November 24, 1972

Mr. Donald P. Lonien Circle Pines, Minnesota May 31, 1973

Mr. Ellis McClain" Locust Grove, Oklahoma Date Unknown

Mr. Mitchell Northington Prattville, Alabama Date Unknown

Mrs. Ola Nyberg Webster Groves, Missouri July, 1973

Mr. Karl Oldberg Chicago, Illinois ‘Date Unknown

Mrs. Molcie Perkerson Segoville, Texas Date Unknown

Date Unknown

Mr. Carl Reimer Lakeland. Florida September 8, 1973

Mrs. Iva M. Schiller Sheboygan,. Wisconsin September 18, 1973

Mrs. Annie May Spencer Kershaw, South Carolina August 31, 1973

Mrs. Deborah A. Steele Waverly, New York May 27, 1973

Mrs. Lillian Tinsley Charleston, West ' Virginia September 5, 1973

Mrs. Ruby G. Tyler East Amherst, New York Date Unknown

Mr. Frank Watkins Ben Lomond, California September 16, 1973

Mr. Franklin Young Bear

Cannonball, North ‘Dakota

September, 1973

[Page 5]REVIEW

I

Obedience to civil authority

In the United States questions often arise as to what civil authority one should obey especially when there is ‘apparent conflict between the immediate civil authority under which one resides "and a superior authority, such as a state government. People unfamiliar with the workings of the legal system find it difficult to determine their course of action when such, conflicts arise. -Often it is thought that the superior authority is the one to be obeyed under these circumstances;

thus,_ for example, in cases of school de-‘

segregation there are those who, in trying to carry out a Federal ruling, find themselves in open dispute with others

_ who may prefer to support contrary.ac tions ofa local or state authority.

A Bahá’í' caught in the cross-fire generated by this kind of conflict is often bewildered because he wishes to carry out the injunction of Bahá’u’lláh to be loyal to one’s government. But how, he may well ask himself, can one be loyal to two or more conflicting authorities? The tendency of many people in choosing among loyalties is to feel that the Federal Government, being the supreme authority

, in the land, must be obeyed in preference

to any local or state authority. How, then, does the principle of loyaltyto government apply when there is apparent conflict between state and Federal laws? The fofllowingiexcerpts from the writings of the Guardian and The Universal House of Justice clarify these questions.

“To all administrative regulations which the civil authorities have issued from time to time, or will issue in the future in that land, as in all other countries, the Bahá’í community, faithful to its sacred obligations, towards its government, and conscious of itsacivic duties, has yielded, and will continue to yield implicit obedience. . . .” (Shoghi Effendi, God Passes By)

“We see, therefore, that we must do

two things'— shun politics like , the plague, and be obedient to the Government in power in the place where we reside . . . If they (the Bahá’í's) become involved in the issues the Governments of the world are struggling over, they

will be lost. But if they build up the Bahá’í pattern they can offer it as a remedy when all else has failed.” (Letter written on Shoghi Effendi’s behalf, Bahá’í News 241, p. 14)

“The full text of the quotations from which these excerpts are taken makes it clear that Bahá’í's must live the Bahá’í life, fully and continuously, unless prevented by the authorities. If local, state, or federal authorities actively prohibit Bahá’í life or some aspect of it, then Bahá’ís must submit to these requirements in all cases except where a spiritual principle is. involved such as a denial of faith. This, Bahá’ís cannot do

under any circumstances. The lives the _

friends lead will prove to be the greatest teachers.” (The Universal House of Justice, July 23, 1964)

I

‘.’. . . Bahá’ís obey the law, Federal or state, unless submission to these laws

- amounts to a denial of their Faith. We live the Bahá’í' life, fully and continuously, unless prevented by authorities. This implies, if it does not categorically state, that a Bahá’í is not required to make‘ a judgment as to the precedence of Federal or state law—this is for the courts to decide.” (The Universal House of Justice, March 30, 1965)

Civil disobedience is not permissible for Bahá’ís. However, a Bahá’í may de cide, while obeying a repugnant regulation, to complain to the authorities, if wisdom and consultation with Bahá’í institutions dictate such action.

In ‘conclusion, a Bahá’í should be implicitly obedient to the constituted authority in the community wherein he functions. Thus, for example, if school

administrators are permitted by the state to promulgate rules and regulations for student conduct, the Bahá’í' student will obey those rules. He may take part in action to correct such rules only by conduct which does not violate any Bahá’í principle or any law or regulation including the rule itself. Where a state or local government or agency enforces an unjust law, or unjustly enforces any law, the Bahá’í within the jurisdiction will not at [Page 6]i,Ohedience to civil authority

(continued from page five) _ 1 tempt to demonstrate the invalidity of the law by violating it, nor will he violate any second law in protest against the first. By such a standard of conduct, universally applied, the Americ'an Bahá’íCommunity will not only be demonstrating that striking contrast between itself and secular society longed for by the be

 Directory

Assembly Secretaries

Alabama Tuscaloosa: Mrs. Sandra Moravec, 20 Arcadia Dr., 35401

Arizona Chinle: Use LSA P.O. Box 1055 (new secretary to be reported) 86503 Prescott: Mrs. Robert Haberman, P.O.- Box 2203,'86301

California

' Carson: Mrs. Martha Payne, 20509 Campaign Dr., Apt. 21-G, 90746 Chico, J.D.: New secretary to be reported "Culver, J.D.: Mrs. Nancy Dickey, 6029 Mansfield Ave., Los Angeles 90043 Davis: Correct address to: P.O. Box 542 Frempnt: Mrs. Arline Borowick, P.O. Box 106, 94537 Orovi,1le J.D.: Delete— is now a. Group Sacramento: Mr. Roy D. Carlton, Jr., 4123 23rd St., 95822 San Carlos: Mr. Larry Elam, 332 Torino, Apt.

1. 4, 94070 ’

Stockton: Miss Valerie Wilson, P.O. Box 427, 95201 ' _ South Gate: Change address to: P.O. Box 1605 Ontario: Change address to: P.O. Bo:_< 607

Connecticut Stamford: Mr. Roscoe ‘C. Springston, pro-tem, 110 Little Hill Dr., 06905 ' Florida Davie: Mr. Frank Oiver, pro-tem, 4341 S.W. 55th Ave., 33314 Hillsborough County: Mr. Ray 0. Ball, Jr., Chairman, 8705 Bekiempis Court #B, Tampa 33617 ‘ Tallahassee: Mrs. Gayle Keller, 404 .E. Brevard, Apt. 9, 32301 '

Wilton Manors: Change address to: P.O. Box.

10222

Georgia L Atlanta: Mrs. Carol Cuseo, 1547 Pontiac Pl., S.E., 30315 '

Illinois Glencoe: Miss Betty J . Atkins, 373 Hazel Ave.«, D-8, 60022

Evanston: Change address to: P.O. Box 338,_

60204

loved Guardian but also be freed to “. . . concentrate on perfecting our characters as irrdividual Bahá’ís; and on maturing our still embryonic, and as yet improperly understood World Order; on spreading the Message,’ according to the provisions of the Divine Plan; and, ,on building a tightly knit, world—wide Bahá’í community.”

Changes

Normal: Miss Paulette ‘Brien, P.O. Box 156,

61761 ' ’ _

Morton Grove: Change address to: P.O. Box

523 Indiana - - ' Kokomo: Mrs. Lou Kinsey, 1744 W. Jefferson, 46901

Muncie: Mr. Lorene Pauls, 220 W. Jackson, Apt. 6, 47305 1 Kansas

Hutchinson: Change address to: P.O. Box 1332 Salinar Change address to: P.O. Box 1134

Louisiana ‘

‘ Natchitoches: Mr. James Mambourg, Jr., P.O. ' Box 3185, NSU, 71457 St. Tammany Parish Southeast: Add Box 363-J to address

Maine Eastport: Add: P.O. Box 191

Massachusetts Amherst: Change address to: P.O. Box 847 Boston: Mr. Douglas A. Terrell, 31 Larchmont St., Dorchester 02124 ' ~ ‘ Holyoke: Mr. Robert Calrow,'P.O. Box 1337, 01040 Shutesbury: Change address to: P.O. Box 188, 01072

A Michigan

Pontiac: Change address to: P.O. Box 1052

Minnesota

Minneapolis: Mr. Steven Milston, 2700 Humboldt Ave.., S., Apt. 101; 55408

St. Cloud: Mrs. Becky Brytowski, 1031 - 14th Ave., S., 56301

Missouri 1 ,

Rock Township: Change address to: P.O., Box 16. Otto R_,.B. Missouri River Twp.: Change address -to: P.O.

- Box 1303 Montana . Helena: Mrs. Ethel Williamson,-505 E. 6th Ave., 59601

Nevada

Clark County: Mrs. Sandra Lichtenfels, 4603 ,—\

Spencer St., Las Vegas 89709 Reno: Mrs. Marilyn Dennis, P.O. Box 6447, 89503 '

\ (continued on page 7)

uovamn rm

[Page 7]9

£63‘

in‘?

REVIEW

Directory Changes New Hampshire

Peterborough: Miss A. Perry Pritchard, 12 Pine St., 03458 '

New York . Amherst, Town of: Mrs. June Harmsen, c/o Leslie Watson, 597 Emerson Dr.‘,- Eggertsville 14226 ,

Farmington, Town of: Change address to: P.O. Box 61‘ 2 ‘

Tonawanda, Town of: Mrs. Sue AnnVAmes, P.O. Box 132, Hiler Br., Bufl’alo 14223

North Carolina V Ashe'ville: Change address to: PO. Box 882' Raleigh: Mrs. Anne Jaláli, PO. Box 10383, 27605

North Dakota J Fort Yates: Change address to: P.O. Box 24_7 Grand Forks: c 0 Raymond S. Majkrzak, 2024 2nd.Ave., N.,-58201 _ ' _ ’

Ohio‘

Euclid: Mrs. Merle Borden, 26151 Lake Shore Blvd., Apt. 1700, 44132 Kent: Miss Kathleen A. Steiner, 243 E. Summit, 44240 ' Oklahoma Moore: Mr. Michael T. Boswell, 704 NW 2nd,

73160

Oregon ‘Cottage Grove: Mrs. Joan Hanlon, Chr., 1133 E. Adams, 97429 °

continued ,

Jackson County: Mrs. Charleen Earnest, 8607 E. Evans Cr. Rd., Rouge River 97537 , North Bend: Chan-ge address to: P.O. Box 522

Pennsylvania State College: Use P.O. Box 253 (new secretary to be reported) '

South Carolina Florence: Miss Annie Mae Henderson, 829-A E. Pine St., 29501 Saluda: Change address to: "PO. Box 512 Florence County, North: Mrs. Nancy Fulkerson, P.O. Box 141, Florence 29501

Texas Killeen: Miss Lenice Matteson, ‘6788 - 24th St., Fort Hood 76544

Virginia Fairfax-Ccuniy: Mrs. Irma Bashirelahi, 3308 Sleepy Hollow Rd., Falls Church 22044 Hampton: Mrs. Jeraldine Corbin, 11 E. Virginia Ave., 23363 _ . Roanoke: Miss Martha Dick, 3220 Oliver Rd., N.E., 24012 ‘ Virginia Beach: Mrs. Nancy Marks, 300 Riverwood Ct., Apt. 102, 23454

Washington Kent: Change address to: P.O. Box 362 Pierce County C.D. #2: Mr. Jack Morrison, P.O. Box 23, Spanaway, 98387

West Virginia Princeton: Mr. Edward Grych, 224 Mercer St., 24740 4

The Spiritual Assembly

1 is your LIFELIN E

“Patience and restraint . . . should at all times characterize the discussions and deliberations of the elected representatives of the local community, and no fruitless and hair-splitting discussions indulged in, under any circumstances.” 1

Beloved friends, would not COURTESY, the lord of all virtues, help .us apply the guidance of our Guardian? Can we hope to develop other attributes of, God

"before we have received courtesy into

our hearts‘? Can we hope to serve the purposes of God if we stubbornly retuse to reflect His will? Members of a Local Assembly have at constant responsibility to put the interests of the Faith above personality. “Blessed are they who are the means of making unity among the friends, and pity on those who in the right or wrong are the cause of.discord.” 2

“O people of God! I exhort you to courtesy. . . Blessed is he who is-illumined with the light of courtesy, and

is adorned with the mantle of uprightness!”"* “Hold Thou the hand of this seeker who hath set his face towards Thee, O my Lord, and draw him out of the depths of his vain imaginations. . . .”* . _

1 The Local Spiritual Assembly,’p. 18

3 ‘Abdu’l-Bahá, Star of the West, June 24, 1915

" Bahá’í World Faith, p. 175 . 4 Bahá’í World Faith, p. 73

Corrections

The District Teaching Committees listed below were given incorrect addresses in the September/October issue

of National Bahá’í Review. The correct

addresses are: .

D.T.C. for Oregon, Mr. Kim Kimerling, Secretary Pro—Tem, 440 High Street, Eugene, Oregon 97405.

D.T.C. for Utah, Mrs. Floria Mahmoudi, Secretary, 1272'Alameda Avenue,

Salt Lake‘City, Utah 84102.

D.T.C. for Northern Illinois, Mrs. Dorothy Frye, Secretary, 527 Linden Avenue, Wilmette, Ill. 60091.

[Page 8]NOVEMBER 1973

NATIONAL BAHA'I FUND

Heroic efforts may yet will goal

October 8, 1973 To: All Local Spiritual Assemblies and Bahá’í Groups Dear Bahá’í Friends:

“Since only those who have openly proclaimed their recognition of Bahá’u’lláh are permitted to contribute financially to the establishment of His World Order, it is apparent that more, much more, is

,required from the few now so privi- leged.” These words from the Riḍván,

1966 message of The Universal House of Justice remind us that the Fund gives us an opportunity to praise and thank God for the bounty of being Bahá’ís.

Ourgoal for the past eight months was

$1,056,000. We are short of meeting this ‘

amount by $354,000. Much important work has been pushed into the back ground, awaiting funds, and we have meanwhile had to borrow from the bank to cover your expenses.

The onward march of the Faith now requires, and indeed depends upon, an increase in the flow of contributions to the National Fund. Though our numbers at present are small by worldly standards, a heroic effort by each and every believer can enable us to win our annual budget goal, even at this late hour. “Be not grieved if thou performest it thyself alone,” the Blessed Beauty has exhorted us, “Let God be all—sufficient for thee.” (Gleanings from the Writings of Bahá’u’lláh, page 280). .. .

With loving Bahá’í greetings, NATIONAL SPIRITUAL ASSEIVLBLY or _ THE BAHA”1’s or THE UNITED STATES Dorothy W. Nelson, Treasurer

Filmstrip answers Vital questions

“What effect did the united effort to

raise funds for the Temple have on the_

American Bahá’í Community? ls universal participation as important as meeting financial goals? What would

happen to the Bahá’í Community if a.

few rich people contributed enough money to meet ourgoals? ' Have these questions occurred to you, or to other members of your Community? You will learn the fascinating answers to these and other questions on the Bahá’í Fund in A Testimony of Love, the Bahá’í Publishing Trust’s new filmstrip on the story of the Fund in America. Using the Mother Temple of the West in Wilmette, Illinois, asia symbol of the growing Bahá’í Administrative Order, A Testimony of Love traces the influence of the Bahá’í Fund on the progress of both the Temple construction and the raising of the Administrationplncluded in the presentation are rare pictures of the Mashriqu’l-Adhkár in ‘lflqébéd, the

&3...‘» I.. _ _;..__.. ,;_._ . 17- . H .\,_:_ . first in the world, as well as intriguing photographs of the stages of construction of our own Temple in Wilmette. Your

local librarian may order a copy of this filmstrip from the Bahá’í Publishing

Trust. National Bahá’í Fund

1.1.1 ~m|.: cl A....m... <..u.n..:...

non Iv .-.. ma , H , u \ " m .. u

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.

Connibuua-u

1§.§H;3—;.§;§;g|:s: i£éE§i;_!;‘i,ii!§§-Z,

INCOME: ’Izzat Fiscal Year (Might) to Date Contributions . . . . . . . . . . . ..$ 73,921 $ 701,989 Budget Goal . . . . , . . . . . . $132,000 $1,056,000 Estates . . . . . . . . . . . . . . . . . ..$ — $ 34,012

Contributions may be addressed to: National

«Bahá’í Fund, 112 Linden -Ave., Wilmette, Illinois

60091; Bahá’í International Fund, P.O. Box 155, Haifa, Israel; and Continental Bahá’í Fund, 418 Forest Ave., Wilmette, Illinois 60091.

--‘W ~v>_- . .......