U.S. Supplement/Issue 80/Text

[Page 1]

Birthday of Bahá’u’lláh

November 12, 1964

A Special Event for Proclaimlng the Bahá’í Faith to the Public

Theme: Bahá’u’lláh Speaks to the Modern World.

Suggested Materials: Special invitations from Bahá’í Distribution and Service Dept. Lord of the New Age, The Faith of Bahá’u’lláh, The God Who Walks with Men, from Bahá’í Publishing Trust.

Reports: Good photographs and reports of outstanding meetings should be mailed at once to Bahá’í News Editorial Committee.

The Challenge of the Caribbean

American Bahá’ís are challenged by the responsibility of moving rapidly forward toward attaining the objectives set by the Universal House of Justice. The Caribbean area presents one of the great teaching opportunities of the Nine Year Plan, not only in expanding and consolidating the Faith where it has already been introduced, but in pioneering in many islands not yet opened to the Teachings of Bahá’u’lláh.

Prospective pioneers with a knowledge of French, Dutch, and Spanish are needed for several of the places that make up the widely spread goals throughout this tropical, seagirt island territory. The English language is also used in many islands. Another urgent requirement is for pioneers to be self-sustaining, either through personal reserves or the ability to obtain employment. Since many of the goal islands have no industry and almost no work opportunities, an indepen5 dent income is often essential, unless one is equipped to establish a business or trade.

Most public libraries have excellent material on the economic development, customs and culture of the various Caribbean Islands, useful in preparing one for effective living.

Anyone who can seriously consider pioneering in this part of the world should write to the committee and request a pioneering application form. The Caribbean Goals Committee is ready to furnish helpful information on work opportunities and to give other essential

guidelines for settling and teaching in these areas. Anyone who writes directly to any source for information on living conditions and costs, jobs, or who applies for passports and visas, should not list the Bahá’í Faith as the purpose of the prospective journey unless it is specifically required to state your religious affiliation.

The following table shows the goal islands of the Nine Year Plan and the government controlling each one:

British Turks

Antigua British Bahamas British Grenada (goal accomplished) Barbados British British Barbuda British Guadeloupe French Bermuda British Martinuque French Caicos British St. Martin French 8: Neth. Dominica British Saba Netherlands St. Kitts-Nevin British St. Eustatius Netherlands St. Lucia British Puerto Rico U. S. St. Vincent British Virgin Islands U. S.

—CARIBBEAN GOALS COMMPITEE

The Greatest Name, Symbol of the Cause

“It beseemeth all men, in this Day, to take firm hold on the Most Great Name and to establish the unity of all mankind,” said Bahá’u’lláh. The Greatest Name is the Name of Bahá’u’lláh Himself. It “is a distinctive mark of the Cause and a symbol of our Faith.”

The power of the Word of God is focussed in the verbal symbols of the Faith, in a real sense, for us who are the community of the Most Great Name. The friends therefore must learn periodically the meaning of that Name which is so often the carrier of our deepest feeling for the Cause. Since believers wear a form of the Greatest Name upon their rings, utilize another form as a religious symbol in their homes and inscribe it upon their Houses of Worship or upon publications of the Holy Words, and use still another form as an intimate brotherly greeting between Bahá’ís, clarification of these several usages will be helpful.

In 1949 the Guardian affirmed that all forms of the Greatest Name are versions of the name of Bahá’u’lláh or refer to Him. Thus “Baha” (meaning Glory, Light, Splendor) is the title taken by Husayn ‘Ali of Nur at the famous 1848 conference of Babis at Badaslit in Persia, at which time the new religion of the Báb made its clear break from its origins in Islam. “Bahá’u’lláh (meaning the Glory of God/Allah) is the amplified title of the High Prophet, assumed following His declaration in 1863. It affirms implicitly the divine role of the Great Educator who is “the Glory of God.” As Shoghi Effendi asserts: “Bahá’u’lláh has appeared in

[Page 2]God’s Greatest Name, . . . He is the supreme Manifestation of God.” In the familiar ringstone symbol of Bahá, the letters “B" (or Ba) and “H” (or Ha) are combined, with two stars added to typify, by one interpretation, the twin Prophets of this Dispensation.

There are several additional forms of the Greatest Name, used as verbal or written allusions to Bahá’u’lláh. One is the familiar “Alláh-u-Abhá," which means “God the All-Glorious!” In the East this use of the Greatest Name “is, generally speaking, confined to a greeting. It is not said at the end of prayers.” And the Guardian has indicated that “the less it is used freely in public by the Bahá’ís of the West (before strangers) the better, as it gives a very peculiar impression of us, and makes us seem like some strange Oriental sect.” Another Greatest Name is that invocation (which preferably is expressed inwardly, in silence) whose Arabic script is upon our Houses of Worship and is used upon certain selected publications. “Ya-Bahá’u’l-Abhá,” means “O Thou Glory of Glories” or “O Glory of the All-Glorious!” It is used “as an address to Bahá’u’lláh Himself; it can be used at any time.”

“Abdu’l-Bahá exhorted the friends to “recite the Greatest Name at every mom, and (to) turn . . . unto the Kingdom of Abhá, until thou mayest apprehend My mysteries." Again He says: “There lie glorious meanings in the words Alláh-u-Abhá. I hope thou wilt discover those significances.” At another place He implies the profundity of the ringstone symbol, saying: “I hope that . . . thou mayest become informed of the concealed mystery and recondite symbol of the stone of the Most Great Name.” Again, through use of the Greatest Name, ‘Abdu’l-Bahá urges that “the doors of the Kingdom of God open, illumination is vouchsafed, and divine union results . . . The use of the Greatest Name, and dependence upon it, causes the soul to strip itself of the husks of mortality and to step forth freed, reborn, a new creature. . .”

“The Greatest Name should be found upon the lips in the first awakening moment of early dawn. It should be fed upon by constant use in daily invocation, in trouble, under opposition, and should be the last word breathed when the head rests upon the pillow at night. It is the name of comfort, protection, happiness, illumination, love and unity.”

Let us summon the Greatest Name of Bahá’u’lláh to our lips and to our lives!

New Committee Greets the American Bahá’ís

The newly appointed Community Development Committee conveys its loving greetings to all the friends, and seeks their cooperation and prayers.

This committee has been created by the National Spiritual Assembly this year to assist in developing the teaching and administrative stature of the local institutions of our Faith in the United States. The functions of the committee are outlined briefly in the “United States Bahá’í Directory, Part II,” issued with the September Bahá’í NEWS.

Upon reviewing the tasks of the Nine Year Plan, calling for universal participation and expansion of the

OCTOBER 1964

Faith into the remaining corners of the world, it is apparent that the American Bahá’í Community, in order to fulfill its destiny, must rest upon an unassailable basis of strong, actively functioning local communities throughout the length and breadth of the land. We wish to emphasize the urgency of the time in this first, fastebbing year of the Nine Year Plan, and point to our precious obligations involving:

BUILDING NEW and HOLDING EXISTING local spiritual assemblies;

STRENGTHENING the foundations of all local spiritual assemblies;

DISPERSING with unprecedented vigor from large and larger communities to newly-formed or recently lost assemblies, to promising groups, and to new centers;

DAILY USE OF THE LIFE-GIVING WRITINGS, for knowledge, faith, confidence, inspiration, and realization of the bounties and responsibilities hidden therein.

Are not these words of our beloved Guardian as fitting today as when they were first written:

“The task summoning us to a challenge, unprecedented in its gravity and force, is too vast and sacred, the time too short, the hour too perilous. the workers too few, the call too insistent, the resources too inadequate, for us to allow these precious and fleeting hours to slip from our grasp, and to suffer the prizes within our reach to be endangered or forfeited. So much depends upon us, so pregnant with possibilities is the present stage in the evolution of the Plan, that great and small, individuals, groups and assemblies, white and colored, young and old, neophytes and veterans, settlers, pioneers, itinerant teachers and administrators, as isolated believers, as organizers of groups, and as contributors to the formation of local or national assemblies . . . all, without exception, . . . must participate and labor, assiduously and continually, until every ounce of our energy is spent, until, tired and blissful, our promised harvest is brought in, and our pledge to our Beloved fully redeemed.” —Shoghi Effendi, Messages to America,

pp. 101-2.

—COMMUNITY DEVELOPMENT COMMITTEE

Institutes on Expansion

and Universal Participation

Nation—wide institutes for the United States Bahá’í Community will be held October 31 and November 1 under the sponsorship of the National Teaching Committee as instructed by the National Spiritual Assembly.

These are to be one-day gatherings in which the believers will be given opportunity to experience loving Bahá’í fellowship, share in self-free consultation, and unite in harmony of purpose in assuming and carrying out their "lion’s share” in the development of the Faith

[Page 3]4‘

U.S. SUPPLEMENT

in the Nine Year Plan, thereby attracting as a magnet the confirming power of Bahá’u’lláh. Members of the Auxiliary Boards, National Spiritual Assembly, National Teaching Committee and Community Development Committee will be present at these institutes.

A tentative list of host cities is given below, but the friends are urged to watch the local newsletters and make inquiry of fellow-believers for definite date, time and place.

Des Moines, Iowa Boston, Mass.

New Orleans, La. Detroit, Mich. Grand Rapids, Mich. Minneapolis, Minn. Greensboro, N.C. Fargo, N.D. Cincinnati, Ohio Oklahoma City, Okla. Portland, Ore. Pittsburgh, Pa. Memphis, Tenn.

Phoenix, Ariz.

Los Angeles, Calif. San Diego, Calif. Sacramento, Calif. San Francisco, Calif. Denver, Colo. Hartford, Conn. Jackson, Miss. Kansas City, Mo. Great Falls, Mont. Albuquerque, N.M. New York, N.Y. Rochester, N.Y.

Washington, D.C. Dallas, Tex.

Miami, Fla. Odessa, Tex. Sarasota, Fla. Salt Lake City, Utah Augusta, Ga. Seattle, Wash.

Boise, Idaho Chicago, Ill. Springfield, 111. Fort Wayne, Ind.

Walla Walla, Wash. Milwaukee, Wis. Casper, Wyo.

——NATIONAL TEACHING COMMITTEE

NSA Explains Removal From Membership List

Although this matter has been explained a number of times in Bahá’í News and the U.S. Supplement, there still seems to be some misunderstanding as to what is involved when the National Spiritual Assembly removes an individual from the Bahá’í membership roll, whether at the request of the individual himself or by the National Spiritual Assembly. This subject is dealt with on page 24 of The Bahá’í Community, 1963 edition, but it is restated here in an effort to further clarify what is involved.

It should be stated that seldom does the National Spiritual Assembly revoke the membership of a Bahá’í without fair warning and patient efforts to correct the situation which leads to such action. However, when it becomes necessary to remove an individual from Bahá’í membership he is automatically deprived of.all Bahá’í administrative privileges. Whether it is reported that a Bahá’í has been -“deprived of Bahá’í membership,” “deprived of voting rights,” or “removed from Bahá’í membership,” it means the same thing, namely, that the individual is no longer a member of the local or national Bahá’í community and therefore cannot attend or vote at Nineteen-Day Feasts, local annual elections, state conventions or any other gatherings intended for registered Bahá’ís only.

It does not mean, however, that such an individual is to be regarded as a Covenant-breaker. Only the Hands of the Faith can declare an individual a Covenant—breaker, a condition which deprives him of his spiritual status.

Since deprivation -of membership and voting rights is an administrative action, it is always possible for one who has been deprived of these privileges to be restored to Bahá’í membership when he has satisfied the National Spiritual Assembly that he has corrected the condition which led to the deprivation of these rights.

Unless he or she has been declared a Covenant-breaker, association with a former member of the Bahá’í community is not forbidden.

— NATIONAL SPIRITUAL ASSEMBLY

Politics and the Bahá’í

"Shun politics like the plague, and be obedient to the government in power in the place where we reside! . . ." So Shoghi Effendi sharply advised the American Bahá’ís in a memorable and realistic couplet of instructions. Indeed, he tells us that “to enter the arena of (American) party politics . . assuredly will be detrimental to the best interests of the Faith and will harm the Cause. Apparently, he assumes that common semantic connotation of politics as the corrupt and dishonest public management which seeks to secure the success of political candidates or parties, rather than its purer first choice dictionary definitions as “the science and art of government,” or as “the theory or practice of managing affairs of public policy.” Repeating the themes at another time, he states clearly that “the attitude of the Bahá’ís must be twofold: complete obedience to the government of the country they reside in and no interference whatsoever in political matters or questions. What the Master's statement (the Will and Testament) really means is obedience to a duly constituted government, whatever that government may be in form. We are not the ones, as individual Bahá’ís, to judge our government as just or unjust~— for each believer would be sure to hold a different viewpoint, and within our own Bahá’í fold a hotbed of discussion would spring up and destroy our unity. We must build up our own Bahá’í system, and leave the faulty systems of the world to go their way. We cannot change them through becoming involved in them; on the contrary, they will destroy us.”

Therefore, to understand our true position we must know clearly that the Bahá’í world community is profoundly concerned with the science and art of governing Bahá’ís and with the theory and practice of managing the affairs of Bahá’í public policy. The grand conceptions of Bahá’u’lláh, the administrative principles enunciated by the Master, the steady development of the World Order by Shoghi Effendi, and now the strong grasp of the Universal House of Justice all lead us inevitably to the Bahá’í state of tomorrow. But today “what we Bahá’ís must face is the fact that society is disintegrating so rapidly that moral issues that were clear a half century ago are now hopelessly confused

[Page 4]and what is more, thoroughly mixed up with battling political interests. That is why the Bahá’ís must turn all their forces into the channel of building up the Bahá’í Cause and its administration. They can neither change nor help the world in any way at present. If they become involved in the issues the governments of the people 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.’’

The Bahá’í System Is Unique

The Bahá’í system is a unique one. It is evolving rapidly through God’s will for today. With all Bahá’í adult citizens eligible and obligated to vote, with no party but only an electorate, with no electioneering and no nominations, with secret ballot, with authority and power vested in assemblies of the annually elected, with no priesthood and no professional leadership, with consultation channeled into decision by God's methods, and with a community pledged to unity in action . . . the Bahá’í government is certain to be a new dimension in the governing of men. But the times are in embryo, for the Bahá’í Cause is just now emerging from its period of unmitigated obscurity.

However, in this time of our youth as a nascent institution of broad powers-to-be and of a profound destiny, individual Bahá’ís must still live and will inevitably interact with contemporary life. In this American democracy they may contribute as citizens, in limited ways.

“The friends may vote, if they can do it, without identifying themselves with one party or another. It remains for the individuals to so use their right to vote so as to keep aloof from party politics, and always to bear in mind that they are voting on the merits of the individual, rather than because he belongs to one party or another. The matter must be made perfectly clear to the individuals, who will be left free to exercise their discretion and judgment.” In short, they may vote as independents, unaffiliated with any party “as a nonpartisan and not as a member of any political party.” That they cannot then vote in the primaries is a sometimes unfortunate penalty of the current American political system.

Some limitations are necessarily made. “No Bahá’í vote for an office, no Bahá’í participation in the affairs of the Republic, shall involve acceptance . . . of a program or policy that contravenes any vital principle, spiritual or social, of the Faith.” Again: “No vote cast, or office undertaken, by a Bahá’í should necessarily constitute acceptance by the voter or otfice holder of the entire program of any political party. No Bahá’í can be regarded as either Republican or Democrat, as such. He is above all else the supporter of the principles enunciated by Bahá’u’lláh, with which . . . the program of no political party is completely harmonious.”

From time to time it may happen that “a certain person does enter into party politics and labors for the ascendancy of one party over another . . .” When he “continues to do so against the express appeals and warnings of the Assembly, then the Assembly has the right to refuse him the right to vote in Bahá’í elections.”

Since political conflict and controversy are frequently so virulent and so hazardous to individuals or to the

OCTOBER 1964

good name of institutions, “the friends . . . should be very careful in their public utterance not to mention any political figures, either to side with or to denounce them . . . Otherwise they will involve the friends in political matters, which is definitely dangerous for the Cause.” Such public utterance may be “the publication of articles and pamphlets bearing upon the controversial and political issues of the day.” We must be wary, since “any minute and detailed analysis by the friends of subjects that are in the forefront of general discussion would often be misconstrued in certain quarters and give rise to suspicions and misunderstandings that would react unfavorably upon the Cause.” “While refusing to utter the word that would needlessly alienate or estrange any individual, government or people, we should fearlessly and unhesitatingly uphold and assert in their entirety such truths the knowledge of which we believe is vitally and urgently needed for the good and betterment of mankind.”

Non-Association With Subversive Movements

In addition, there must be “complete non-association with any subversive movements.” Bahá’ís are not allowed to accept “any political office by vote of a political party," but may accept non-political public appointments or civil service in governments where partisan commitments are neither implied nor demanded.

“Politics" can mean many things to different persons. Hence the prohibition that “we should have no political connection with any one of the parties and should join no faction of these different and warring sects” can be construed more widely than is proper. It is well to recall that every aspect of life meaningful to mankind sooner or later comes or has already come into range of society’s regulations and changing disciplines, hence into that society's “politics." It may be health (i.e. public health), sex and morality (regulations re sexual behavior and aberrancies), the status of women (equal rights to hold property, to vote, not to be sold as chattel), the rights to and opportunities for education (public education laws), eating and drinking (food and drug acts, health controls), shelter and housing (real estate laws), and commerce (securities control, tariffs), etc. The concerns of the communities of men are many and complex. Too narrow an interpretation of "politics” would in fact exclude Bahá’ís from contemporary life, from all the professions, and from that healthy interaction with today's world which will ultimately bring the ideas of the Faith to recognition and fruition. One goal of the Bahá’í community is the “development of the relationship between the Bahá’í community and the United Nations.” Certainly the present-day UN is “political" and power-oriented; yet we shall work with it in non-partisan ways.

“According to the exhortations of the Supreme Pen and the confirmatory explanations of the Covenant of God, Bahá’ís are in no way allowed to enter into political affairs under any pretense or excuse, since such action brings about disastrous results and ends in hurting the Cause of God and its intimate friends.” Therefore, “absolute impartiality in the matter of political parties should be shown by words and deeds, and love of the whole of humanity, whether a government or a nation . . . should also be shown by words and deeds

[Page 5]ILS. SUPPLEMENT

. . .” We are men and women of one world. We are building the Bahá’í system. We are following the Divine Plan. The Bahá’í polity will come, and the world will then welcome the bounty of Bahá’u’lláh whose principles of world order will be seen as the light of truth, the guidance for all.

(Note: Quotations are from various messages of Shoghi Effendi, except as otherwise indicated.)

We Should Be As Fountains

In a circular addressed to its national Bahá’í community in August, 1964, the National Spiritual Assembly of the British Isles presented a strong statement about its financial needs for the year and for what purposes the money is to be spent.

In view of the emphasis placed by the Universal House of Justice on the necessity for greater support of the national and international funds on the part of every believer, we quote from the British statement the following paragraph which must surely give every believer a new concept of the importance of Bahá’í contributions to the Cause he loves so dearly:

“A lot of details are given . . . , so that you can see how much money is needed and how it will be spent. The question now is, ‘How are we going to give so much money?’ In the old world a lot of money means power, plenty of it means luxury and enough of it means security. But a Bahá’í sees things differently. We know that the only security is trust in God. We see ourselves as channels through which money can pass into the Cause. Bahá’u’lláh knows the work that has to be done, and it is only through individual Bahá’ís that He can make money available to do that work. That makes each one of us a custodian, the money we receive comes in a very real way from God, and that which we give to the Cause we are giving back to God. In a sense, money which flows through a Bahá’í into the Cause is ‘purified’, it is being taken out of the old world of power, luxury and profit, and put into the new world, into the building of the Kingdom of God. Looking at money in this new way, we begin to see what Shoghi Effendi meant when he said that we should be as fountains, flowing out continually and having absolute faith that we shall be continually refilled.”

Obedience to Bahá’í laws on

Marriage are Obligatory From time to time the National Spiritual Assembly has been obliged to revoke the membership and other Bahá’í privileges of Bahá’ís who have married without obedience to the Bahá’í laws governing marriage. Before doing so, however, the National Assembly has attempted in each instance to assure itself that the Bahá’í involved was aware of these laws and had made every attempt to obey them.

The first and foremost law is that the Bahá’í to be married shall produce evidence of the consent to the

marriage from both his or her own parents and the parents of his or her future marriage partner, whether or not the partner or any of the parents are Bahá’ís. This consent means consent to the marriage and not acceptance of the Bahá’í Faith. Neither does it mean consent to the Bahá’í ceremony.

The second law is that there shall be a Bahá’í marriage. If the Bahá’í ceremony is not to be the legal ceremony, there must nevertheless be a Bahá’í marriage also and on the same day.

Failure to obey these basic laws will result in speedy application of the severe sanctions prescribed by the beloved Guardian who has made the national and local assemblies responsible for seeing that these laws are carried out.

This notice is published as a reminder to local spiritual assemblies to see that the Bahá’í laws on marriage are clearly understood by the members of their communities, and secondly to urge the friends that when contemplating marriage they should consult with their local spiritual assembly or the one nearest them or even the National Spiritual Assembly if necessary, to make sure that they are fulfilling all the laws and requirements connected with Bahá’í marriage, particularly if there appears to be any obstructions in their ability to do so.

Further information on this subject is found on pages 41-43 in The Bahá’í Community which should be in the possession of every Bahá’í.

The Bahá’í Pilgrimage

The foremost objective of all Bahá’ís visiting the Holy Land is to pray and meditate at the Sacred Shrines of Bahá’u’lláh, the Báb, and ‘Abdu’l-Bahá. To pray at these sacred spots is a bounty the believers can appreciate only after experiencing it, and to follow in the footsteps of the Blessed Beauty and the beloved Master is an inestimable privilege. infinitely precious to every Bahá’í pilgrim.

The pilgrimage season extends from the end of November to the end of May and pilgrimages are not permitted outside that time. The pilgrimage can be made only with the approval of the Universal House of Justice, and individuals wishing this glorious bounty must ask for such permission by writing to the Universal House of Justice, P. O. Box 155, Haifa, Israel.

The visits to the hallowed places associated with the Founders of the Faith and to the International Bahá’í Archives, as well as the other activities comprising the pilgrimage will be arranged by the Hands of the Cause of God. Since the Pilgrim House is in the shadow of the Shrine of the Báb there are many opportunities for many moments of prayer and meditation, and much free time to visit the Shrines, walk in the gardens, read, and associate with fellow pilgrims. There are also opportunities to serve as guide to. the many visitors who visit the Shrine each day.

The period of the pilgrimage is for nine nights, but if one wishes to stay a little longer in the Holy Land he may do so provided the entire length of the visit does not exceed nineteen days. In this case it is desirable to make the pilgrimage first, and any other

[Page 6]time in Israel must be spent away from the World Center, that is, outside the area of the twin cities oi Haifa and ‘Akká.

Non-Bahá’í relatives accompanying a Bahá’í pilgrim to the Holy Land cannot be accommodated in the Pilgrim House in Haifa nor participate in the program of the pilgrimage, although they are welcome to visit the Shrines and the gardens.

It should be remembered that individuals leaving Israel may not visit Arab countries. Those coming to Israel should not contact Bahá’ís in any Arab country enroute. Indeed, it is preferable not to visit Arab countries at all in association with the pilgrimage.

Notice

William White, Caucasian, age 20, has been missing from his home in Fort Worth, Texas since mid-June 1964 after having had some trouble with the law. His family and his Bahá’í community are very concerned about his health and whereabouts and would be grateful for any information anyone may have about him.

—— NATIONAL SPIRITUAL ASSEMBLY

Teaching Committee

Reports on Conferences

The National Teaching Committee regretfully reports that approximately one-third of our local spiritual assemblies either failed to hold or to report the consultation on teaching which all assemblies were asked to conduct on June 28. Of the 330 assemblies 250 sent reports as requested, 46 having full attendance. The summary shows that of the assemblies reporting, 119 have Negro members in their communities, 21 have members from American Indian Tribes, 14 have Spanish-speaking believers, 3 have Chinese members and 8 have Japanese members. The Assemblies were asked for this information in order to determine how many communities already had representatives of these minority groups from whom we are called upon by the Universal House of Justice to win more members for the Faith during the Nine Year Teaching Plan.

Also among the assemblies reporting, 108 are incorporated. Since the total number of incorporated assemblies is considerably higher, it goes without saying that among those that did not hold (or at least report) their conferences, there are several incorporated assemblies whose status may require investigation. The goal under the Nine Year Plan is 200 incorporated local assemblies.

The conference reports further indicated that 199 planned to participate in the Resolve Plan. Since there had not been sufficient time for communities to study and consult on the Plan the National Spiritual Assembly hopes that a much larger number has already responded favorably. A chart showing the response as of August 31 will be found in this issue of the U.S. Supplement.

OCTOBER 1964

New Subject Index

Now Available

The National Reference Library Committee announces the availability of another Subject Index of Bahá’u’lláh’s Writings: that of The Epistle of the Son of the Wolf.

Although these Subject Indexes are not in the usual form of an index, each one contains an excellent compilation, from the book which it indexes, on each of the basic Subjects noted in the “Contents” pages. Also, the Cross Index, which does follow the usual index pattern, indicates the basic subject where each specific subject can be found; and, in addition, under each Feast name, lists the pages in all of Bahá’u’lláh’s Writings where that Feast name is mentioned.

These indexes must be ordered from the National Reference Library Committee. The complete list of material available from this source is as follows (prices include mailing costs):

Subject Index, Bahá’í World Faith and Gleanings combined, Bahá’u’lláh’s Writings only (75 pages). $2.00

Subject Index, Epistle to the Son of the Wolf (50 pages), $1.50

Subject Index, Kitrili-i-iqcin (50 pages), $1.50

Subject Index, ‘Abdu’l-Bahá's Will and Testament (22 pages), 75c Cross Index, 50c

Bridge from Christianity to Bahá’í Faith, set of four articles by Mrs. Gene Crist (38 pages):

“God’s Eternal Covenant," “Progressive Revelation,” “Prophecy,” and “The Return of Christ,” $1.00 (not sold separately)

“Teaching the Bahá’í Faith," compilation by Mrs. Gene Crist (10 pages), 35c

“Outline of History of the Bahá’í Faith in the US." by Mrs. Juliet Cole, 35c

Please send your order, accompanied by check, to Edward G. Lippitt, Treasurer, 1556A Quarrier Street, Charleston, W.Va. 25311.

In Memoriam

Eugene G. Jamison Escondido, Calif. June 7, 1964

Mrs. Florence A. McCormick Colorado Springs, Colo. June 12, 1964

Mrs. Dorothy Calley Miller San Francisco, Calif. August 9, 1964

Miss Ione Dovey Chicago, Illinois June 28, 1964

Harry B. Feeley Penn Yan, New York April 28, 1964

Asher Goodrick South Gate, Calif. July 16, 1964

Mrs. Mariya Gotch San Rafael, Calif. June 21, 1964

Mrs. Cora Perry Gould Newtonville, Mass. June 7, 1964

Mrs. Grace Palmatier Binghamton, New York July 17, 1964

Miss Gladys Riggs Lima, Ohio July 2, 1964

[Page 7]U.S. SUPPLEMENT

NATIONAL BAHA'I FUND

Thousand Monthly Income: 1964-1965

80 70 64.5 Mo(i11th:Y 60 Bu 88 _5°_ 40 E

E 30 E 20 10

>* >‘ 0 ' :>' u an Ani as s§§2§§2s§s§:

- Regular contributions Special contributions & Miscellaneous . From Estates & Trusts

iBoho'i Marriages

In accordance with Shoghi Effendi/s instructions, the U.S. SUPPLEMENT reports only those marriages which are carried out by local assemblies authorized by civil law to perform such ceremonies.

The purpose of the “Bahá’í Marriages” listing is to give recognition to the legal status of assemblies, not to the marriage of individuals. Marriages which embody Bahá’í ceremonies but which are not legal under state law are not published.

Burbank, Calif.: Mrs. Florence May Chesebrough to Joseph Bernard Riberdy on May 27, 1964

Los Angeles, Calif; Miss Norma Brash to Mihdi Ahmadi on May 24, 1964

Los Angeles, Calit.: Mrs. Marjadene Konishi‘to Masao Konishi on June 12, 1964

San Francisco, Calif.: Miss Christopher Ann Daggett to John Waller Faulconer on June 5. 1964

Local Assemblies Confribufing Each Month

MAY JUNE JULY

AUG SEPT

OCT.

NOV

DEC

JAN

FEB MAR

APR

San Francisco, Calif; Miss Milagros V. Reyes to Herbert L. Baler on June 21, 1964

Winnelka, Illinois: Miss Barbara Dale Morgan to I-lormoz Alizadeh on June 6, 1964

Winnetka. Illinois: .Miss Joan Leigh Andrews to Carlton R. Mills on June 6, 1964

Detroit, Michigan: Miss Barbara Anne Merritt to Patrick K. Chadwick on June 6, 1964

Teaneck, New Jersey: Miss Rita Maria Erzburger to Dariush Broumand on May 16. 1964

Gallup, New Mexico: Miss Evelyn Marie Seeley to James Tapaha on April 20, 1964

New York, N.Y.: Miss Margaret J. Noel to T. Jerome Smith on May 30. 1964

Lima. 0hio:/ Miss Billie Lou Fox to Frank Hilgert on May 29, 1964

Lane County, Oregon: Miss Dawn M. Hupe to Charles Phillip Altree on May 15, 1964

San Antonio, Texas: Mrs. Barbara Calzonclt to Michael Mayberry on June 8, 1964

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[Page 8]OCTOBER 1964

BAHA'I DIRECTORY CHANGES ASSEMBLY SECRETARIES

Southern California Dist. #1

Culver City: Mrs. Lois Schneider, 3816 Prospect Ave., Apt 7 Glendale: Mrs. Garnet Whitefield, P.O. Box 1294, Zip code

91205 Hermosa Beach: Miss Julie Gibson, P.O. Box 362

Florida Hollywood: Mrs. Rosalyn Lichtblau, 810 S. 26th Ct.

Idaho

Ada County: Mrs. Mildred R. Cossey, P.O. Box 994, Boise 83701

Indiana

Indianapolis: Miss Thelma L. Cooley, 327 N. Arlington, Zip . _code 46219

Louisiana

Baton Rouge: Mrs. Frances Gleason, Chairman, P.O. Box 1861, Zip code 70802

Massachusetts

Boston: Miss Christine McKay, 28 Westland Ave., Apt. 22, Zip code 02115

Montana Butte: Mrs. Betty Bennett, 2107 Pine Ave., Zip code 59701

New Jersey Dumont: Mrs. Blanche Kaufman, 14 Pine St.

Western New York

Rochester: Mrs. Alice F. Davis, 239 Roslyn St., Zip code 14619

South Carolina Greenville: Mr. Richard Benson, 5 Over-brook Circle, Zip code 29607

Western Washington Edmonds: Mrs. Dixie Yotter, 1151 S. 5th, Apt. 101, Zip code 98020