Homosexuality

9 May 2014

Dear Bahá’í Friend,

Your email letter dated 11 January 2014 has been received by the Universal House of Justice. We have been asked to convey to you the following.

You express concern about the challenge Bahá’ís encounter in understanding and upholding the Teachings in the face of powerful social forces influencing public attitudes towards homosexuality. In this connection, you observe that some Bahá’ís are susceptible to the argument that the Faith must change to keep up with what are perceived to be progressive social values, while some others, despite their firm adherence to the Teachings, are unable to resolve the incongruity between the Bahá’í perspective and attitudes prevailing in the wider society. Your thoughtful analysis of the issues you raise is warmly appreciated.

The contemporary discussion surrounding homosexuality, which began in the West and is increasingly promoted in other parts of the world, generally takes the form of a false dichotomy, which compels one to choose between a position that is either affirming or rejecting. It is understandable that Bahá’ís would be sensitive to acts of prejudice or oppression in any form and to the needs of those who suffer as a result. But to align with either side in the public debate is to accept the premises on which it is based. Moreover, this debate occurs within the context of a rising tide of materialism and consequent reorientation of society, over more than a century, which has among its outcomes a destructive emphasis on sexuality. Various philosophies and theories have eroded precepts of right and wrong that govern personal behavior. For some, relativism reigns and individuals are to determine their own moral preferences; others dismiss the very conception of personal morality, maintaining that any standard that restrains what is considered a natural impulse is harmful to the individual and ultimately to society. Self indulgence, in the guise of expressing one’s true nature, becomes the norm, even the touchstone of healthy living. Consequently, sexuality has become a preoccupation, pervading commerce, media, the arts, and popular culture, influencing disciplines such as medicine, psychology, and education and reducing the human being to an object. It is no longer merely a part of life, but becomes the defining element of a person’s identity. At its most extreme, the doctrine aggressively propagated in some societies is that it is abnormal for adolescents to restrain their sexual impulses, unreasonable for young adults to marry without first having had sexual relations, and impossible for a married couple to remain monogamous. The unbounded expression of sexuality in almost any form is thought to be natural and is accepted as a matter of course, the only limitation being to cause no harm to others, while any notion to the contrary is deemed narrow-minded or retrogressive. The question of same-sex marriage arises not simply as an appeal for fairness within a framework of existing values but as another step, presumed to be inevitable, in clearing away the vestiges of what is regarded to be a repressive traditional morality.

Promotion of the Equality of Men and Women in Society

21 January 2014

Dear Bahá’í Friend,

The Universal House of Justice has received your email letter … in which you pose thoughtful and probing questions about the application of the principles of the oneness of mankind and the equality of men and women, as well as the promotion of the Bahá’í teachings in the wider society…. We have been asked to convey the following.

Among your questions is how the roles of men and women should be defined and reinforced when applying Bahá’í principles in current and future society. In its Ridván 2012 message, the House of Justice indicated that it is not possible today to glimpse “anything but an intimation, distant and indistinct, of the future society to which the Revelation of Bahá’u’lláh is destined to give rise”, and it observed that none should “suppose that the civilization towards which the divine teachings impel humankind will follow merely from adjustments to the present order.” Rather, ‘Abdu’l-Bahá has stated that “‘among the results of the manifestation of spiritual forces will be that the human world will adapt itself to a new social form’”. It is impossible at present to foresee how the principles of the Faith will be applied as the process of organic change unfolds under the influence of the Divine Plan. However, we may, through personal daily study and through acts of service to the Faith and to one’s fellow man and by resolving questions through prayerful reflection and sincere consultation, come to a better understanding of how to apply the teachings in our daily lives and contribute to the advancement of society—including matters pertaining to gender equality.

Participation in Politics and Social Activities

24 December 2013

[Authorized translation from the Persian]

Dear Bahá’í Friend,

Your letter dated 5 October 2013, in which you raise a number of questions related to the discussions that took place at the recent conference of the Association of Friends of Persian Culture in Chicago, was received by the Universal House of Justice. It has asked us to convey the following.

The House of Justice noted with appreciation your concern for safeguarding
 the interests of the Cause. In response to your questions, it should be noted
 that non-involvement in politics is one of the principles of the Bahá’í Faith and cannot be disregarded by any individual or institution. The House of Justice has repeatedly, and most recently in its message of 2 March 2013 addressed to the believers in the Cradle of the Faith [online here], elaborated a framework within which Bahá’ís may participate in constructive social activities and interactions without deviating a hair’s breadth from this law of Bahá’u’lláh.

Concerning the contents of the talk given by one of the prominent believers at this conference, no doubt you have by now seen his response to the open letter.

Women and Membership of the Universal House of Justice

22 December 2013

Dear Bahá’í Friend,

The Universal House of Justice has received your email letter dated 1 August 2013, asking how to respond to a question that arose in an online forum … and that concerns the ineligibility of women for membership on the House of Justice in relation to the Bahá’í principle of the equality of men and women. We have been directed to say that, while no one answer will satisfy every individual, the following principles should be considered.

Only God, the Creator of mankind and of each human soul, knows the purpose of His creation and exactly what, at each stage of its development, is required for its fulfillment. This purpose, through His great love, is conveyed to mankind by the Divine Manifestation. As Bahá’u’lláh affirms, “No man, however acute his perception, can ever hope to reach the heights which the wisdom and understanding of the Divine Physician have attained.” The Manifestation “doeth as He willeth” in establishing His laws and ordinances in accordance with human reality and His intended aims for individual and collective transformation. To recognize Bahá’u’lláh is to have faith in His authority to make the judgments necessary to guide the progress of humanity through the course of the Dispensation.

As you are aware, among the teachings of Bahá’u’lláh for this age is the equality of men and women—a revolutionary step forward in religious history that has set the stage for the advancement of women in every field of human endeavor. ‘Abdu’l-Bahá has explained:

Pilgrims' Notes: Considerations for Sharing

12 August 2013

Dear Bahá’í Friend,

The Universal House of Justice has received your email letter of 5 January 2013 in which you seek guidance about posting online the pilgrimage accounts of ... and we have been directed to convey the following.

Shoghi Effendi permitted the sharing, among the believers, of the notes taken down by pilgrims. At the same time, however, he discouraged widespread dissemination of the notes through publishing them and indicated that it would not be appropriate to give them out to members of the general public. As explained in a letter written on his behalf:

The notes of all pilgrims, whoever they may be, taken during the time of the Master or hence, are merely personal impressions of the pilgrim and have to be considered as such. They have no special significance. Everything which either the Master or Shoghi Effendi desired to communicate to the friends they have mentioned in their letters. Hearsay and notes of pilgrims have only a personal value, because they reawaken past impressions. In many cases Shoghi Effendi has gone a step further and even discouraged publishing them....

...The interests of the Cause have often suffered from reports taken over by pilgrims — not untruths, but misunderstandings — and it is our duty to do our utmost for that aim. (From a letter dated 19 February 1929 written on behalf of Shoghi Effendi to an individual)

Views on Homosexuality

22 April 2013

Dear Bahá’í Friend,

The Universal House of Justice has received your email letters of 11 March 2011 and 5 May 2012 describing your struggle to reconcile the Bahá’í teachings with your own views on homosexuality, which have evolved as you have reflected on your relationship with your son. We have been asked to convey to you the following and in so doing express our regret that, owing to the pressure of work at the Bahá’í World Centre and the time necessary to carefully consider the many facets of your heartfelt questions, our reply has been so long delayed. The House of Justice appreciates the candour with which you have expressed your concerns, and your earnest desire to comprehend aspects of the teachings more fully is warmly acknowledged.

The understanding about human beings today is heavily influenced by materialistic assumptions. Perspectives of social movements, leaders of thought, and the media are shaped by them. Even the findings of science are interpreted according to such prevalent cultural notions. It is not surprising, then, that there are many ideas about human identity and behaviour in contemporary society commonly accepted as truths that conflict with the Bahá’í teachings. Yet, as Bahá’u’lláh asks every thoughtful soul, “Where shalt thou secure the cord of thy faith and fasten the tie of thine obedience?” His answer, revealed in innumerable passages, is, as you know, unambiguous. “The All-Knowing Physician hath His finger on the pulse of mankind.” “No man, however acute his perception,” He affirms, “can ever hope to reach the heights which the wisdom and understanding of the Divine Physician have attained.” And He counsels not to weigh “the Book of God with such standards and sciences as are current amongst you, for the Book itself is the unerring Balance established amongst men”, and in “this most perfect Balance whatsoever the peoples and kindreds of the earth possess must be weighed….” The Manifestation institutes His laws and ordinances in accordance with His intrinsic knowledge of human reality and His intended aims for individual and collective transformation. From a Bahá’í perspective, then, it is the teachings of the Manifestation of God that clarify the essential elements of human identity.

Adhering to Bahá’í Standards of Morality

19 April 2013

To three Bahá’ís

Dear Bahá’í Friends,

Your email letter …, regarding the difficulties experienced by young Bahá’í men and women in Western countries in adhering to certain of Bahá’u’lláh’s teachings, was received…. Your thoughtful questions were carefully considered by the Universal House of Justice, which has instructed us to write to you as follows.

You state that the disparity between the sexual mores of contemporary Western society and the standards of the Bahá’í teachings, which, you indicate, are “in accordance with the moral code of the East,” poses a considerable challenge to the current generation of young believers. In this connection you explain that, since, historically, a great deal of shame was associated with sexuality in European society, and so much energy was directed towards hiding and suppressing it, to abstain from sexual relations before marriage is now negatively viewed as pietism. You add that today marriage is delayed into the thirties after young people have completed their education and saved money for a home, that married life is more complex than in the past since both spouses usually work, and that those who profess ideals of chastity, as in the priesthood, often fall prey to illicit behaviour. Further, you suggest that many young Bahá’ís struggle to meet the standard of purity set forth in the teachings and that other young people may be reticent to join the Faith out of a reluctance to uphold it. The House of Justice appreciates the sincerity with which you have expressed your thoughts and acknowledges the very real sense of concern you feel, as the gulf between the principles laid down by Bahá’u’lláh and the generally accepted practices of society continues to widen.

Clarifications on Bahá'í electoral process when encountered three-way tie when two of the individuals are members of minorities

7 November 2012

Dear Bahá’í Friend,

The Universal House of Justice has received your email letter of ... seeking clarification of a passage in its message to the Bahá’ís of the world dated 25 March 2007 about the strengthening of the Bahá’í electoral process and asking how to resolve a three-way tie vote when two of the individuals are members of minorities. We have been asked to convey the following in response.

The purpose of the 25 March letter is to bring to the attention of the friends certain aspects of the Bahá’í electoral process that have a bearing on the sound and healthy development of the community. Your question concerns the sentence that states, “From among the pool of those whom the elector believes to be qualified to serve, selection should be made with due consideration given to such other factors as age distribution, diversity, and gender.” The meaning is not that one should cast one’s vote simply on the basis of the factors mentioned, but that one should give those factors due consideration when choosing among all those one believes to be qualified. This statement is based on explicit comments made by Shoghi Effendi concerning the criteria a believer should keep in mind when voting. He wrote:

“They should disregard personalities and concentrate their attention on the qualities and requirements of office, without prejudice, passion or partiality. The Assembly should be representative of the choicest and most varied and capable elements in every Bahá’í community.” (In the handwriting of Shoghi Effendi, appended to a letter dated 11 August 1933 written on his behalf to an individual believer and published in The Compilation of Compilations, vol. 1 (Maryborough: Bahá’í Publications Australia, 1991), no. 712

This principle is further elaborated by the Guardian in The Advent of Divine Justice:

Remarks of former member of the Universal House of Justice Hartmut Grossmann concerning the timing of the Lesser Peace

22 October 2012

Dear Bahá’í Friend,

Your email letter of 28 August 2012, forwarding notes taken by a believer of remarks purportedly made by Mr. Hartmut Grossmann concerning various topics including the date of the Lesser Peace during a talk he gave at a Bahá’í winter school, has been received at the Bahá’í World Centre and passed to our Office for reply. The following has been provided in response to a similar query posed to the Universal House of Justice about the same set of notes:

“It is unclear whether the notes are accurate. Nevertheless, while the perspectives of former members of the Universal House of Justice are no doubt accorded a certain respect because of insights that derive from their experience, such views are to be regarded by their fellow believers as matters of personal opinion and weighed in light of the Teachings.”

“With regard to the timing of the Lesser Peace, Shoghi Effendi stated, in a letter written on his behalf in 1946, “All we know is that the Lesser and the Most Great Peace will come—their exact dates we do not know.” (From a letter dated 19 March 2012 written on behalf of the Universal House of Justice to an individual believer)

With loving Bahá’í greetings,

Office of Correspondence

(Baha’i Library Online)

Recitation of the Tablet of Visitation at Holy Day Observances

8 February 2012

Dear Bahá’í Friend,

Your email letter of 26 September 2011 regarding the time at which the Tablet of Visitation is to be recited during programs held to commemorate the Ascension of Bahá’u’lláh has been received by the Universal House of Justice. We have been asked to respond as follows.

As you know, the Bahá’í day starts and ends at sunset. While on some of the anniversaries the believers may gather at any time during the day they find convenient, the Guardian has advised that, if feasible, the friends should commemorate certain Holy Days at the following times:

• The Declaration of the Báb at about 2 hours after sunset.
• The First Day of Riḍván at about 3:00 p.m.
• The Martyrdom of the Báb at about noon.
• The Ascension of Bahá’u’lláh at 3:00 a.m.
• The Ascension of ‘Abdu’l-Bahá at 1:00 a.m.

The House of Justice has further clarified that the observance of those Holy Days for which particular times are specified, as indicated above, is to take place at local standard time, rather than daylight saving time. In accordance with this schedule, the observances held on each Holy Day succeed one another for an entire twenty-four hours, as the earth turns on its axis. If two neighboring communities in different time zones wish to hold a joint meeting, they would, presumably, use the standard time of the zone in which they meet. In high latitudes, where there are extremes of daylight and darkness, it is permissible to go by the clock.

Racial Prejudice and the Divine Plan

10 April 2011

Dear Bahá’í Friend,

The Universal House of Justice appreciates your thoughtful inquiry concerning the relationship between eliminating racial prejudice and participating in activities of the Five Year Plan, which was presented in your email letter dated 13 October 2009. The delay in responding was unavoidable in order to allow the time necessary for consideration of the issues raised in light of the progress of the Plan. No doubt, you have by now carefully studied the message of the House of Justice dated 28 December 2010 to the Conference of the Continental Boards of Counsellors, which has a direct bearing on many of your questions.

In your letter, you observe that the many activities carried out in the past by the American Bahá’í community to address racial concerns, despite their obvious merit and the results achieved to date, have been limited in their effect and have not been systematic in nature. Your review of such efforts suggests a cyclical pattern, with fits and starts, in which a certain course of action is presented with fanfare by the institutions, many believers take part although others remain on the sidelines, activities reach a peak, and then, after months or perhaps years, attention wanes, and the community is drawn to other areas until some incident occurs or a new heartfelt appeal is uttered, thus beginning the cycle anew. Simply to repeat the approaches implemented in the past, then, will surely not produce a satisfactory result. The House of Justice notes that the pattern you describe was a characteristic common to many facets of community life, leading it, in 1996, to set the Bahá’í world on a new course. During the Four Year Plan, it wrote:

Inclusion of talks of ‘Abdu’l-Bahá in the devotional program of the Nineteen Day Feast

15 March 2011

Dear Bahá’í Friend,

Your email letter of 12 September 2010 regarding the permissibility of including talks of ‘Abdu’l-Bahá in the devotional program of the Nineteen Day Feast has been received by the Universal House of Justice and we have been asked to reply as follows. We regret that the pressure of work at the Bahá’í World Centre has prevented us from responding sooner.

The beloved Guardian described that portion of the Feast in which prayers and other passages of the Sacred Scriptures of the Faith are read as being “devotional” in character and stated that its purpose is to inspire a prayerful attitude and stimulate a spirit of reverence in the hearts of the friends. Within this context, the choice of readings is, of course, free and the House of Justice does not wish to give specific directions on what may or may not be read during this portion of the Feast, beyond what the Guardian has already stated. The friends should not allow a difference of views on the subject to become a cause of disagreement and should questions arise, they may be referred to the Local Spiritual Assembly.

With loving Bahá’í greetings,

Department of the Secretariat

(Baha’i Library Online)

Portraits of Shaykh Ahmad-i-Ahsá’í and Siyyid Kázim-i-Rashtí

21 November 2010

Dear Bahá’í Friend,

Your email letter of 22 April 2010 concerning the portraits of Shaykh Ahmad-i-Ahsá’í and Siyyid Kázim-i-Rashtí published in Mullá Husayn: Disciple at Dawn by Ruhu’llah Mehrabkhani has been received at the Bahá’í World Centre and forwarded to the Research Department for study. That Department does not have any information about the creator or creators of the portraits in question, or where and when they were drawn. Furthermore, no conclusive evidence has yet been found to support the view that the portrait that is reported to be of Siyyid Kázim-i-Rashtí is indeed of him.

With loving Bahá’í greetings,

Department of the Secretariat

(Baha’i Library Online)

Homosexuality and Civil Rights

27 October 2010

Dear Bahá’í Friend,

Your email message of 10 July 2010, sent to the Office of Public Information at the Bahá’í World Centre, was forwarded to the Universal House of Justice, which was pleased to learn that you have recently become a Bahá’í and that you are studying the Teachings and their relationship to contemporary issues. With respect to your question concerning the position Bahá’ís are to take regarding homosexuality and civil rights, we have been asked to convey the following.

The purpose of the Faith of Bahá’u’lláh is the realization of the organic unity of the entire human race, and Bahá’ís are enjoined to eliminate from their lives all forms of prejudice and to manifest respect towards all. Therefore, to regard those with a homosexual orientation with prejudice or disdain would be against the spirit of the Faith. Furthermore, a Bahá’í is exhorted to be “an upholder and defender of the victim of oppression”, and it would be entirely appropriate for a believer to come to the defense of those whose fundamental rights are being denied or violated.

At the same time, you are no doubt aware of the relevant teachings of the Faith that govern the personal conduct of Bahá’ís. The Bahá’í Writings state that marriage is a union between a man and a woman and that sexual relations are restricted to a couple who are married to each other. Other passages from the Writings state that the practice of homosexuality is not permitted. The teachings of Bahá’u’lláh on personal morality are binding on Bahá’ís, who strive, as best they can, to live up to the high standards He has established.

Principles regarding Participation in the Life of Society in Iran

22 January 2010

Dear Bahá’í Friend,

The Universal House of Justice has received your letter dated 11 January 2010 inquiring about the principles that, under present conditions, should guide the Iranian believers in their participation in the life of society. The House of Justice appreciates your desire to promote the best interests of the Faith, as well as the clarity and penetrating insight of your questions, and has requested us to respond on its behalf.

As you are well aware, in present-day Iran, fundamental questions of social justice and public welfare have become entangled with sectarian political concerns. This has made it difficult for Bahá’ís, who love their country and cherish great aspirations for its progress, to determine the best course of action to take. It is hoped that the following comments will be of assistance to the friends in choosing how to proceed.

Members of the Bahá’í community, wherever they reside, avoid engaging in partisan politics or meddling in political relations among governments, refraining at all times from becoming involved in the contest for worldly power. They have chosen this path in accordance with the teachings of their Faith, that they might focus their attention on working towards the greater goal of establishing a united and prosperous society. This choice is not intended as a criticism of any particular political party or of the approach taken by other groups. Needless to say, in following this path Bahá’ís categorically reject any form of sedition or recourse to violence.

While eschewing partisan political activity, Bahá’ís are to vigorously engage in constructive public discourse and in a wide range of social endeavours aimed at the betterment of the world and the progress of their respective nations. They undertake such activities with humility, discernment and respect for prevailing laws and social conditions, in a spirit of learning and in collaboration with like-minded groups and individuals, fully confident in the power inherent in the principle of unity in diversity and in the efficacy of mutual aid and cooperation.

Restrictions on Marrying Relatives

15 January 2010

Dear Bahá’í Friend,

Your email letter of 11 October 2009, concerning Bahá’í law as regards marrying one’s relatives, has been received by the Universal House of Justice. We have been asked to convey the following in response.

The House of Justice has clearly stated that it is not permissible for a Bahá’í to marry his or her mother or father and their siblings and forebears, brothers or sisters and their descendents, or sons or daughters and their descendents. It is also not permissible to marry some corresponding categories of relations formed by bonds of marriage—such as the step-mother, step-father, step-daughter, or step-son, or the daughter-in-law, son-in-law, mother-in-law, or father-in-law—or similar categories of relations formed by legal and social bonds that create a shared family life, for example through adoption. Beyond these prohibitions, Bahá’ís should ensure they do not contract a marriage that would violate the customs or laws of the country in which they reside. While the House of Justice has refrained, at this stage, from defining other categories of relations with whom marriage is prohibited, it is important for believers everywhere to be mindful of this clear statement by the Master:

“In marriage the more distant the blood-relationship the better, for such distance in family ties between husband and wife provideth the basis for the well-being of humanity and is conducive to fellowship among mankind.”

It is hoped that the foregoing provides the clarification you seek. You are assured of the prayers of the House of Justice in the Holy Shrines on your behalf.

With loving Bahá’í greetings,

Department of the Secretariat

(Messages from the Universal House of Justice 2001-2022)

Date of the Tablet of “Words of Wisdom” (Asl-i-Kullu’l-Khayr)

15 November 2009

Dear Bahá’í Friend,

Further to our letter dated 27 September 2009, we have been asked to inform you that the Research Department has become aware that one of the Tablets in the volume Tablets of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas, Asl-i-Kullu’l-Khayr (Words of Wisdom), was actually revealed before the Kitáb-i-Aqdas and probably in Baghdad. A copy of the Tablet in ‘Abdu’l-Bahá’s handwriting was found among the documents confiscated by the Ottoman authorities in 1868 during Bahá’u’lláh’s exile in Adrianople (Edirne).

With loving Bahá’í greetings,

Department of the Secretariat

(Baha’i Library Online)

Source of a passage from a talk by ‘Abdu’l-Baha concerning “’spiritual consultation’ that the disciples of Christ participated in after His ascension”

1 November 2009

Dear Bahá’í Friend,

Your email letter of 13 October 2009, seeking the source of a passage from a talk given by ‘Abdu’l-Bahá on 2 May 1912 describing a “spiritual consultation” that the disciples of Christ participated in after His ascension, has been received at the Bahá’í World Centre and forwarded to the Research Department for study.

The Research Department states that ‘Abdu’l-Bahá spoke extemporaneously and did not refer to notes. His talks in The Promulgation of Universal Peace were translated as He spoke and stenographically recorded into English and Persian, but He did not have the opportunity to read and authenticate all of the transcripts. Further, the passage in question appears in a talk for which, to date, no original Persian transcript has been identified. The talk remains unauthenticated, and the English text cannot be taken necessarily to be his exact words.

Regarding the story in the passage in question, the Research Department has not yet found a rendering of it in the Biblical and Christian sources available to them.

With loving Bahá’í greetings,

Department of the Secretariat

(Baha’i Library Online)

When the Blessed Beauty was first addressed by the title Bahá’u’lláh

9 August 2009

Dear Bahá’í Friend,

Your email letter of 29 May 2009, asking when the Blessed Beauty was first addressed by the title Bahá’u’lláh, has been received at the Bahá’í World Centre and forwarded to our Department for response.

In a letter written on his behalf dated 16 February 1929, the beloved Guardian provides the following explanation:

“...the Báb definitely uses the name Bahá’u’lláh for the promised One. This name was first given to Bahá’u’lláh in Badasht, but who first used it is not known. Some say it was Qurratu’l-‘Ayn. Some say that she gave Him this name because the Báb had written her to that effect. Anyhow what is sure is that when Mullá Báqir, one of the Letters of the Living, visited the Báb in Chihríq, just before the latter was martyred, the Báb gave him a box containing His writings and told him to take it to Mullá Abdu’l-Karim of Qazvín, through whom most of His correspondence was made. Then the Báb added that the box was to go to Bahá’u’lláh, the son of Mírzá Buzurg of Núr. This was the first time the Báb was heard to attribute that name to Bahá’u’lláh. When Mullá Báqir received the box many of the friends asked him to open it. When he did so he found on the top of its contents a blue sheet of paper on which the Báb had written in His own handwriting and in the form of a five-pointed star, which stands for the body of man, three hundred and sixty-one derivatives of the word Bahá’u’lláh. This box was given to Bahá’u’lláh in Tihrán. The Báb had also told Mullá Báqir that he would meet Him Whom God would manifest and this person was one of those who visited Bahá’u’lláh in 'Akká.”

It is hoped that the above passage provides you with the information you seek.

With loving Bahá'í greetings,

Department of the Secretariat

(Baha’i Library Online)

Guidance on teaching the Faith

April 26, 2009

Dear Bahá’í Friend,

Your email letter of 14 February 2009, in which you describe some concerns felt by members of your community regarding different ways of teaching the Faith, has been received by the Universal House of Justice. We have been asked to convey the following.

In your letter, you raise various questions relating to teaching, with reference to different opinions held by members of the Bahá’í community. As mentioned in the 2008 Ridván message, the friends everywhere are learning how best to apply a range of approaches and methods in sharing Bahá’u’lláh’s Revelation, in keeping with the receptivity of their listeners. In this context, the House of Justice has been pleased to see that two developments are occurring in all parts of the globe, irrespective of the nature of the society in question.

First, the practice of discussing the principles and precepts of the Faith in a general way, which has resulted in a great many admirers of the Cause but few enrolments, is being complemented by an increasingly direct approach to sharing Bahá’u’lláh’s Message. More often than not, the friends have found the presentation of the Faith outlined in Book 6 of the Ruhi Institute most useful in this respect. It is clear, however, that those making such a presentation need to avoid the trap of reducing it merely to a series of points of information that are enumerated for the listener. Results worldwide leave little doubt that the heart of the listener is touched when the teacher understands the logic underlying the presentation and is prepared to offer it in its fullness. That so many believers who have been taught the Faith in this way have, through study of the courses of the institute, become active supporters of the Cause in their communities stands as ample testimony to the validity of the method. This development represents an important milestone, indeed, in the progress of the Faith.

Political Activity, Social Change and Public Policy

23 December 2008

To an individual Bahá’í

Dear Bahá’í Friend,

Your email letter dated 26 June 2008, in which you inquire about the extent to which a Bahá’í, particularly one who is a social scientist or academic, may speak publicly on sociopolitical issues, has been received by the Universal House of Justice. We have been asked to convey the following reply.

You are, of course, well aware of the principle of noninvolvement in politics enunciated by Shoghi Effendi. Bahá’ís are to “refrain from associating themselves, whether by word or by deed, with the political pursuits of their respective nations, with the policies of their governments and the schemes and programs of parties and factions.” They “assign no blame, take no side, further no design, and identify themselves with no system prejudicial to the best interests” of the Faith and eschew “the entanglements and bickerings inseparable from the pursuits of the politician”. They are to “rise above all particularism and partisanship, above the vain disputes, the petty calculations, the transient passions that agitate the face, and engage the attention, of a changing world”. This principle, which demands strict avoidance of any type of partisan political activity, must be scrupulously upheld. However, as society and its political processes evolve and as the Faith grows, the interaction between the two becomes increasingly complex. The House of Justice will provide the necessary guidance over time to apply this principle to existing circumstances.

The term “politics” can have a broad meaning, and therefore it is important to distinguish between partisan political activity and the discourse and action intended to bring about constructive social change. While the former is proscribed, the latter is enjoined; indeed, a central purpose of the Bahá’í community is social transformation. ‘Abdu’l-Bahá’s treatise The Secret of Divine Civilization amply demonstrates the Faith’s commitment to promoting social change without entering into the arena of partisan politics. So too, innumerable passages in the Bahá’í Writings encourage the believers to contribute to the betterment of the world. “Be anxiously concerned with the needs of the age ye live in,” Bahá’u’lláh states, “and center your deliberations on its exigencies and requirements.” ‘Abdu’l-Bahá urges the friends to “become distinguished in all the virtues of the human world—for faithfulness and sincerity, for justice and fidelity, for firmness and steadfastness, for philanthropic deeds and service to the human world, for love toward every human being, for unity and accord with all people, for removing prejudices and promoting international peace.” Further, in a letter written on his behalf, Shoghi Effendi explains that “much as the friends must guard against in any way ever seeming to identify themselves or the Cause with any political party, they must also guard against the other extreme of never taking part, with other progressive groups, in conferences or committees designed to promote some activity in entire accord with our teachings”. In another letter written on his behalf in 1948, when racial inequality was enshrined in the laws of many states in the United States, he indicates that there is “no objection at all to the students taking part in something so obviously akin to the spirit of our teachings as a campus demonstration against race prejudice.” Bahá’ís must, therefore, be tireless in addressing, through word and deed, a range of social issues.

Nudity in Art

30 July 2008

Dear Bahà’i Friend,

Your email letter of 13 July 2008, enclosing a copy of an email of 15 January 2007 requesting guidance on the subject of nudity in art, has been received by the Universal House of Justice and referred to our Department for response.

In response to a similar question the House of Justice has stated that there is no objection to artists’ or students’ learning to depict the human body from nude models nor to Bahà’is acting as models; the overriding consideration in both cases is the bona fide intention of the artist or student. No passages in the Teachings have been found that prohibit the delineation of the human body in works of art. It is the practice of nudism that the Guardian condemns in The Advent of Divine Justice, not nudity. However, there are many variables in the question of the portrayal of the nude form in art, including those of local mores and attitudes. The intention of the artist is a very important factor; usually that is a matter left to the conscience and good taste of the individual artist.

With loving Bahà’i greetings,

Department of the Secretariat

(Baha’i Library Online)

Development of Bahá’í Scholarly Activities

24 April 2008

Dear Bahá’í Friends,

Your email letter dated ... has been received by the Universal House of Justice, which has asked us to respond as follows.

The House of Justice is fully committed to fostering the development of Bahá’í scholarly activity in all parts of the Bahá’í world. Through their scholarly endeavours believers are able to enrich the intellectual life of the Bahá’í community, to explore new insights into the Bahá’í teachings and their relevance to the needs of society, and to attract the investigation of the Faith by thoughtful people from all backgrounds. Far from being a diversion from the worldwide effort to advance the process of entry by troops, Baha’i scholarship can be a powerful reinforcement to that endeavour and a valuable source of new enquirers.

The hope of the House of Justice is that, as the Baha’i community develops in each country, the concerned National Spiritual Assembly will encourage those so inclined to embark on Bahá'í scholarly activities. When the number of believers involved reaches a sufficient size, an Association for Bahá'í Studies may well come into being and act as a focus for support and encouragement; in due course, such an association may be moved to launch, under the aegis of its National Spiritual Assembly, a journal by which the findings of those engaged in this pursuit can be shared with others. Such associations are generally formed at a national level, although the situation in Europe is such that transnational associations have, at this time, been permitted within that continent. In time the House of Justice will give consideration to whether or not the objectives of the Faith would best be served by the formation of some international organization to coordinate the work of the associations and to stimulate the creation of new ones in other countries and whether an international journal should be brought into being.

When there are relatively few believers engaged in Bahá’í scholarly activity in a country, the formation of an association there is not viable. However, believers from any part of the world are free to submit papers to Bahá’í journals being published in other countries or to seek to make presentations at meetings arranged by the existing associations elsewhere.

...The individuals having an interest in Bahá’í scholarship are, of course, free to pursue their own scholarly endeavours and to submit their conclusions to existing journals in Europe, North America or elsewhere. They should also be advised to consider means by which they can participate in the work of existing associations.

With loving Bahá’í greetings,

Department of the Secretariat

(Baha’i Library Online)

Authority and Centrality of the Universal House of Justice

7 April 2008

The Friends in Iran

Dear Bahá’í Friends,

Further to the letter to you of 18 February 2008 concerning the Guardianship and the Universal House of Justice, we have been requested to provide the comments below on a related matter. It seems that questions have arisen regarding the infallibility of the House of Justice, in light of the presentation of the topic by Dr. Udo Schaefer, a well-known Bahá’í in Germany, whose publications have been translated and circulated in Iran.

In his book "Making the Crooked Straight" and in other publications, Dr. Schaefer offers his personal views on infallibility as it pertains to the Universal House of Justice. In an effort to defend the Faith and explain the concept in a manner acceptable to a skeptical world, he suggests that the infallibility of the House of Justice is confined to the sphere of legislation. He argues further that, as far as he can discern, the House of Justice has legislated only a small number of times, in each case, according to him, on an issue of "universal relevance" through a decision-making process that did not need to draw on any information obtained from fallible sources. Unfortunately, some have taken his conclusions another step, suggesting that believers are obliged to obey the House of Justice only in matters that fall within the narrow range of such enactments.

In general, the House of Justice wishes to preserve the widest possible latitude for the friends to explore the Revelation of Bahá’u’lláh and to share their individual understanding of the Teachings. Yet it must be remembered that, with regard to deductions drawn from the Texts, the Master clearly states:

“...the deductions and conclusions of individual learned men have no authority, unless they are endorsed by the House of Justice. The difference is precisely this, that from the conclusions and endorsements of the body of the House of Justice whose members are elected by and known to the worldwide Bahá’í community, no differences will arise; whereas the conclusions of individual divines and scholars would definitely lead to differences, and result in schism, division, and dispersion. The oneness of the Word would be destroyed, the unity of the Faith would disappear, and the edifice of the Faith of God would be shaken.”

The Guardianship and the Universal House of Justice

18 February 2008

The Friends in Iran

Dear Bahá’í Friends,

We have received a letter from a believer in Iran with questions about the Guardianship and the Universal House of Justice. We appreciate that firmness in the Covenant is among the distinctive characteristics of the believers in that land, who are informed of the principles and essential facts pertaining to the succession of authority in the Cause. Nevertheless, none among them should hesitate to seek clarification of matters about which they have questions, for the enemies of the Faith are tireless in their attempts to sow seeds of confusion and doubt. Moreover, it is beneficial, in view of the beloved Master’s exhortations to us all to be ever-vigilant concerning matters of protection, for the friends to review the relevant essentials from time to time. We have therefore decided to provide you with the following comments….

Questions concerning the Guardianship and the Universal House of Justice can be resolved through careful study of the writings of Bahá’u’lláh, ‘Abdu’l-Bahá and Shoghi Effendi and the elucidations of the House of Justice, which, ‘Abdu’l-Bahá states, will “deliberate upon all problems which have caused difference, questions that are obscure and matters that are not expressly recorded in the Book. Whatsoever they decide,” He assures the friends, “has the same effect as the Text itself.”

Prior to the passing of ‘Abdu’l-Bahá in 1921, the provisions He had put in place in His Will and Testament to safeguard the Faith and ensure its steady advancement into the future were generally unknown. The believers anticipated a day when the Universal House of Justice would be established since it had been specifically mentioned in the Sacred Texts. There was, however, no definite understanding that there would be a Guardian. Indeed, Shoghi Effendi later indicated that he had no foreknowledge of the position to which he would be called. At most, he had reportedly thought the Will and Testament might charge him, as the eldest grandson of ‘Abdu’l-Bahá, with responsibility for arranging for the election of the House of Justice. Only after the reading of the Will did the institution of the Guardianship become widely known, and the Bahá’í community worldwide acknowledged Shoghi Effendi as the Head of the Faith to whom all must turn.