Authority of the Hands of the Cause to direct the Faith and expel Covenant-breakers

4 June 1997

Dear Bahá'í Friend:

... As to the authority of the Hands of the Cause to assume the direction of the Faith following Shoghi Effendi's passing, the following points should be noted.

The letter which you quote, written on behalf of the Guardian on 31 March 1949, some two years before the formal appointment of the Hands of the Cause, stated that "The Hands of the Cause will have executive authority in so far as they carry out the work of the Guardian." On 4 June 1957, some six years after the appointment of the first contingent of Hands of the Cause, and but four months before his passing, the Guardian referred to the "TWIN FUNCTIONS PROTECTING PROPAGATING FAITH BAHA'U'LLAH" invested in the Institution of the Hands of the Cause by "VIRTUE AUTHORITY CONFERRED TESTAMENT CENTRE COVENANT", and stated: "TO ITS NEWLY ASSUMED RESPONSIBILITY ASSIST NATIONAL SPIRITUAL ASSEMBLIES BAHA'I WORLD SPECIFIC PURPOSE EFFECTIVELY PROSECUTING WORLD SPIRITUAL CRUSADE PRIMARY OBLIGATION WATCH OVER ENSURE PROTECTION BAHA'I WORLD COMMUNITY IN CLOSE COLLABORATION THESE SAME NATIONAL ASSEMBLIES NOW ADDED."

Although the authority to expel Covenant-breakers had been conferred upon the Hands of the Cause in the Will and Testament, the Guardian had reserved the exercise of this authority to himself during his lifetime. In his last message to the Bahá'í world in October 1957, when he appointed the last contingent of Hands, he characterized them as "the Chief Stewards of Bahá'u'lláh's embryonic World Commonwealth, who have been invested by the unerring Pen of the Centre of His Covenant with the dual function of guarding over the security, and of ensuring the propagation, of His Father's Faith." He referred further to "their sacred responsibility as protectors of the Faith", designating them "high-ranking officers of a fast evolving world Administrative Order" and members of "one of the cardinal and pivotal institutions" of the Faith.

“the authority of the Universal House of Justice is unchallengeable”

3 June 1997

Dear Bahá'í Friend,

The Universal House of Justice has received your email of 29 April 1997 and has instructed us to send you the following reply.

The questions you pose, arising out of an email conversation between yourself and one of the other contributors to the discussion group in which you participate, are of fundamental importance, and the House of Justice warmly appreciates the spirit of your enquiry.

The issues raised seem to resolve themselves into two points: the first being whether or not the Universal House of Justice has the authority to make authoritative interpretations; the second is whether anyone has the right to challenge the authority or actions of the Universal House of Justice. When these issues are approached with an understanding of the unity underlying all the Teachings, clarification results. Should the seeker, however, be influenced by a spirit of mistrust and conflict, then unending problems appear.

The above points have both been covered in three letters written by the Universal House of Justice on 9 March 1965, 27 May 1966 and 7 December 1969. Unfortunately it seems that many of the friends have not studied these letters deeply or understood their implications. Already in "The Dispensation of Bahá'u'lláh" Shoghi Effendi has shown, beyond any doubt, that the function of making authoritative interpretations of the Teachings is confined solely and exclusively to the Guardian. Neither the Universal House of Justice, nor any other institution, person or group of persons can assume that function. That the Universal House of Justice will never infringe on the functions reserved to the Guardian is shown, not only by its own words and actions, but by Shoghi Effendi's statement in that same document: "Neither can, nor will ever, infringe upon the sacred and prescribed domain of the other." It is guaranteed by the fact that the Universal House of Justice as well as the Guardian are both "under the care and protection of the Abha Beauty, under the shelter and unerring guidance of His Holiness, the Exalted One".

Fundamental Verities

12 November 1996 

Dear Bahá'í Friend,

With regard to your email of 8 August 1996, we have been asked to say that it is true that Shoghi Effendi considered that his letter to the Bahá'ís of the West dated 8 February 1934 outlined certain fundamental verities of the Faith, and, therefore, it should be given primary importance in the systematic study of the Cause. However, as you further observe, the term is used in a variety of contexts, since it also refers generally to the basic beliefs, teachings, laws and principles of the Faith. Three such instances help illustrate the range of referents to which the Guardian was wont to apply the term. First, he wrote in a letter to the All-America International Teaching Conference which gathered in 1953 that the House of Worship is, "dedicated to the three fundamental verities animating and underlying the Bahá'í Faith -- the Unity of God, the Unity of His Prophets, the Unity of mankind". Elsewhere, he emphasized that

“The education of the members of the community in the principles and essential verities underlying the Covenants of Bahá'u'lláh and of ‘Abdu'l-Bahá as well as the Administrative Order of the Faith -- the twin pillars sustaining the spiritual life and the institutions of every organized Bahá'í community -- must, at all costs, be vigorously pursued and systematically intensified.”

And in still another letter, the following clarification is offered on behalf of Shoghi Effendi:

“By ‘verities of the Faith’ he means the great teachings and fundamentals enshrined in our Bahá'í literature; these we can find by reading the books, studying under Bahá'í scholars at summer schools and in classes, and through the aid of study outlines.”

Moreover, the term fundamental verities was often used in the correspondence of the Guardian when introducing the basic aspects of the Faith in which all of the believers should be deepened and grounded, as for example:

Electioneering

18 August 1996

Dear Bahá’í Friend,

The Universal House of Justice has received your fax letter of 2 May 1996, and appreciates your clearly heartfelt concern that reports of Assemblies should be presented in ways which are in accordance with Bahá’í standards of propriety and that any suggestion of electioneering be avoided. It has asked us to send you the following reply.

Electioneering is a practice foreign to the spirit of Bahá’í administration. However, it is necessary to distinguish between electioneering and those activities which should be entirely natural and normal in Bahá’í communities. Bahá’ís travel and teach the Faith, they go pioneering, they represent the Faith in relation to non-Bahá’í agencies, they serve in positions of responsibility. There is no reason why such services should be carried on anonymously. Bahá’í voters have to acquire the maturity to estimate the character and true capacities of their fellow-believers, to be able to distinguish between a person who is self-sacrificingly serving the Cause with all due modesty, and one whose activities are carried out with the primary purpose of bringing himself or herself to the attention of the friends.

Bahá’ís, nevertheless, are subject to all the pressures and standards of the prevalent culture of the society in which they live, and can only too easily be unconsciously influenced in their behavior by the accepted norms of that culture. One of our challenging tasks as Bahá’ís, however, is to establish, through our personal conduct and through the pattern of life in our communities and institutions, those cultural standards which Bahá’u’lláh wishes us to uphold. In a description of the characteristics of those who are called upon to serve in Bahá’í administrative institutions, Shoghi Effendi says:

Criticism

July 2, 1996 

Dear Baha'i Friend,

The Universal House of Justice has received your letter of May 19, 1996. It appreciates the clarity with which you have expressed your profoundly felt concern, and has asked us to send you the following reply.

The purpose of this letter is not to enter into a detailed examination of the activities and statements of the friends to whom you refer, or to discuss the responses they have received over the years from institutions of the Faith. Rather, the House of Justice wishes to relate this situation to certain aspects of Baha'i belief, in the hope that thereby it may enable you to find answers to some of the questions which preoccupy your mind.

At the very core of the aims of the Faith are the establishment of justice and unity in the world, the removal of prejudice and enmity from among all people, the awakening of compassion and understanding in the hearts of all men and women, and the raising of all souls to a new level of spirituality and behavior through the vitalizing influence of divine Revelation. The course set forth by Baha’u’llah for the attainment of these aims is the double task of simultaneously building an ideal society and perfecting the behavior of individuals. For this dual and reciprocal transformation He has not only revealed laws, principles and truths attuned to the needs of this age, but has established the very nucleus and patter of those institutions which are to evolve into the structure of the divinely purposed world society.

Central to your perception of the statements made by the believers about whom you are concerned are their assertions that they are entirely obedient to the spirit of the Covenant and the institutions of the Faith; that they are merely voicing their disagreement with certain decisions and policies made by these institutions; are protesting against what they perceive to be unjust or improper actions by some people who occupy prominent administrative positions; and are suggesting modifications to Baha'i procedures to prevent such perceived abuses of authority. These assertions, however, overlook certain important Baha'i principles which provide the methods and channels for the voicing of such grievances or disagreements, and which are designed to lead to resolution of problems while preserving the unity of the community.

Infallibility, Omniscience, and the Decision-making Role of the Universal House of Justice

14 June 1996 

Your email message … has been received, and the Universal House of Justice has asked us to reply as follows to the questions perplexing you regarding the House of Justice.…

Your first question stems from a statement made by an individual on an Internet Bahá’í discussion group which asserts that “Shoghi Effendi has allowed for the Universal House of Justice reaching a wrong decision.” In describing the House of Justice, ‘Abdu’l-Bahá states clearly,

“Whatever will be its decision, by majority vote, shall be the real truth, inasmuch as that House is under the protection, unerring guidance and care of the one true Lord. He shall guard it from error and will protect it under the wing of His sanctity and infallibility. He who opposes it is cast out and will eventually be of the defeated.”

It is the exclusive sphere of the Universal House of Justice to “pronounce upon and deliver the final judgment on such laws and ordinances as Bahá’u’lláh has not expressly revealed.” It carries responsibility for the application of the revealed Word, the protection of the Faith, as well as the duty “to ensure the continuity of that divinely-appointed authority which flows from the Source of our Faith, to safeguard the unity of its followers and to maintain the integrity and flexibility of its teachings.” However, the Universal House of Justice is not omniscient, and the friends should understand that there is a difference between infallibility and omniscience. Like the Guardian, the House of Justice wants to be provided with facts when called upon to render a decision, and like him it may well change its decision when new facts emerge, or in light of changed conditions at some point in the future. We have found nothing in the writings of Shoghi Effendi which suggests that the House of Justice would on any occasion reach a “wrong decision.”

Regarding membership on the Universal House of Justice being restricted to men, you are correct in your understanding that Bahá’u’lláh was explicit about the matter, and consequently it is not within the power of the House of Justice to rule otherwise at this time or at any time in the future. As to the additional information on this matter which “has limited distribution” mentioned in the statement posted on the discussion group, it is unclear what this statement is referring to. In 1988, the attention of the House of Justice was drawn by the National Spiritual Assembly of New Zealand to an unpublished paper which was being widely circulated on this subject; the comments of the House of Justice on the subject were conveyed in a letter to the National Assembly of New Zealand, a copy of which is enclosed for your reference.

We hope the above comments are helpful in relieving any confusion you may have felt related to these matters. You are assured of the loving prayers of the House of Justice at the Sacred Threshold, that the Blessed Beauty may guide and confirm all of your efforts on behalf of His Cause.

Department of the Secretariat

(Baha’i Library Online)

Compilation of Extracts Regarding Arius

9 June 1996 

Dear Baha’i Friend,

Your email message of 15 May 1996, regarding the station of Arius, was received at the Baha’i World Centre and referred to the Research Department of the Universal House of Justice for further study. That Department has now completed its work, and we enclose a copy of the memorandum it produced, with three attachments, in response to your queries. We hope that this information will be of assistance to you.

With loving Baha’i greetings,

Department of the Secretariat

Enclosure with three attachments

(Baha’i Library Online)

The Disintegration of Society and the Building Up of the Bahá’í Community

13 May 1996 

Dear Bahá’í Friend,

The Universal House of Justice has asked us to respond on its behalf to your thoughtful letter…

The questions raised in your letter go to the heart of the issues facing Bahá’ís everywhere at this critical point in world history. We are witnessing the disintegration of the great civilization which has, for over two centuries, dominated world history and shaped the behavior and attitudes of the most influential sectors of modern society. The defining characteristic of this civilization has been a materialistic view of reality, the conviction that both human consciousness and human society are essentially the products of material forces and that it is to these forces that we must look for the resolution of the great problems facing our world.

Clearly, this world view reflects a profound error about the nature of humankind. It has demonstrated conclusively its impotence to solve any significant problem facing the world’s people today—political, social, economic, or moral. In the face of so massive a failure, a growing majority of people everywhere are being forced to reexamine fundamental assumptions. Speaking some fifty years ago of this accelerating breakdown, the Guardian of the Bahá’í Faith wrote:

“A tempest, unprecedented in its violence, unpredictable in its course, catastrophic in its immediate effects, unimaginably glorious in its ultimate consequences, is at present sweeping the face of the earth.… Bewildered, agonized and helpless, [humanity] watches this great and mighty wind of God invading the remotest and fairest regions of the earth, rocking its foundations, deranging its equilibrium, sundering its nations, disrupting the homes of its peoples, wasting its cities, driving into exile its kings, pulling down its bulwarks, uprooting its institutions, dimming its light, and harrowing up the souls of its inhabitants.

African Americans in the United States

1 April 1996

Dear Bahá'í Friend,

With regard to the question of what public role might be played by the Bahá'í Faith in America to ameliorate in the immediately foreseeable future the plight of African-American males, the size and influence of the Bahá'í Community are, alas, too limited for it to have a determining impact on conditions which have, after all, been hundreds of years in the making. As is well known, since at least the middle of the last century significant numbers of Americans, both black and white, have long labored, often with immense resourcefulness, to counteract the baleful legacy of racism in their country, in all its complex dimensions, structural and otherwise. Indeed, when one meditates on the sweep of United States history, one can see how unlikely it is the bitter predicament of black males will be quickly or easily resolved. The obstacles are not of such character that, for example, legal reforms could dissolve them. This is not a counsel of despair. Nor is it an equivocation or a suggestion that the requirements of divine justice ought to be deferred. Nor is it to say that Bahá'ís have no critical role to play. On the contrary, the concern is with Bahá'í fundamentals, with looking deeply into underlying causes and identifying strategic lines of action which make the wisest use of our limited resources at this point in the development of the Bahá'í community.

If we are to avoid becoming entrammeled in the enervating coils of cynicism which are a characteristic of this age of transition, we must, as the "custodians of...the forces of love", ground our efforts in indomitable faith. In the future the Cause of God will spread throughout America; millions will be enlisted under its banner and race prejudice will finally be exorcised from the body politic. Of this have no doubt. It is inexorable, because it is the Will of Almighty God. However, as the House of Justice has been trying to get the friends to understand for some time, the necessary precondition to translation of our community's social vision into reality is a massive expansion in the number of committed, deepened believers who are well-grounded in the essentials of the Cause. Those who fail to comprehend the urgency assigned to the objective of achieving a large expansion have obviously failed to appreciate the moral imperative behind this aim.

No distinction between scholars and laymen

14 March 1996 

Dear Bahá'í Friend,

The Universal House of Justice has asked us to respond on its behalf to your email letter of 4 January 1996 conveying your concern about certain issues which have arisen in the discussions on the Talisman network.

You express disquiet that attempts being made to introduce a distinction between "Bahá'í laymen" and "Bahá'í scholars" with respect to the study of the Faith tend to generate a spirit of disunity among the friends. Your concern is fully justified. Such an approach to the study of the Cause would betray a fundamental misunderstanding of the pattern of Bahá'í society as set out in the Teachings of the Faith.

As you know, Bahá'u'lláh says that the pursuit of knowledge has been enjoined upon everyone, and knowledge itself is described by Him as "wings to man's life" and "a ladder for his ascent". Those whose high attainments in this respect make it possible for them to contribute in important ways to the advancement of civilization are deserving of society's recognition and gratitude.

In the study of the Revelation of God, an individual's proficiency in one of the physical or social sciences, in law, philology, or other fields of specialization will often throw valuable light on issues being examined, and such contributions are greatly to be appreciated. The field of Near East studies, mentioned in your letter, is one that can assist in this way. However, no one specialization among the many branches of scholarly research can confer upon its practitioners an authoritative role in the common effort of exploring the implications of so staggering and all-encompassing a body of truth.

Internet Communications; Virgin Birth; Encyclopedia; Administrative Order

16 February 1996 

Dear Bahá'í Friend,

The Universal House of Justice received your email of 2 December 1995, and has instructed us to send you the following replies to the questions you raise.

Email Discussion groups

The House of Justice notes that you have been disturbed by some of the postings made to the email discussion group of which you have recently been a member. Email discussion groups are a new phenomenon; they can provide immense benefits for communication between people and for the teaching of the Faith, but, as you have seen, they can also give rise to far-reaching problems. The use of email requires an adjustment of perception. In the past, discussions among Bahá'ís would take place orally among groups of friends in private, or at summer schools and other Bahá'í events, or in letters between individuals. Inevitably, many erroneous statements were made; not all comments were as temperate as they should have been; many statements were misunderstood by those who heard them. After all, not all Bahá'ís have a profound knowledge of the teachings, and it is clear that even academic eminence is no guarantee of a correct understanding of the Revelation of God. Before email such extravagances had a limited range and were of an ephemeral nature. Now, the same kind of discussion is spread among a hundred or more people, who often do not know one another, is in a form more durable than speech, and can be disseminated to a vast readership at the touch of a button. A new level of self-discipline, therefore, is needed by those who take part. Such discussions among Bahá'ís call for self-restraint and purity of motive as well as cordiality, frankness and openness.

The central, unifying element of the Faith is the Covenant. This is the institution which guarantees that the Faith and its teachings will remain true to the Revelation brought by Bahá'u'lláh and expounded by His divinely guided Interpreters. It is the one agency which can protect the Faith against the distortion and disruption to which all previous Revelations have been subjected by the efforts -- whether well-intentioned or not -- of the self-opinionated and ambitious among their followers to force the Cause of God into patterns which they personally favoured.

Persian Bahá'ís living in Los Angeles

31 January 1996

Dear Bahá'í Friend,

The Universal House of Justice has received your letter of 20 November 1995, and we have been asked to say that the House of Justice has not at any time made a statement prohibiting Bahá'ís from living in Los Angeles. However, the Guardian's exhortation to the  not to congregate in large numbers is as valid there as anywhere.

There are so many areas of the world, even within the borders of the United States, where the Faith needs to be taught, that there is always a call for Bahá'ís to pioneer for this purpose from those areas where there are dense concentrations of active believers to those where help is needed. However, the response to this call is a matter for the personal decision of each believer in light of his or her own circumstances, responsibilities and possibilities.

The friends should devote themselves to the service of the Cause, study the requirements of the Plan in all parts of the world, consider where the needs are great and where they can best render this service in light of their own personal possibilities, and then, as an outcome of consultation, prayer and much thought, devote themselves wholeheartedly to the advancement of the Word of God.

(Baha’i Library Online)

Wives of Baha'u'llah

23 October 1995

Dear ...,

Regarding the wives of Bahá'u'lláh, extracts from letters written on behalf of the beloved Guardian set this subject in context. They indicate that Bahá'u'lláh was "acting according to the laws of Islám, which had not yet been superseded", and that He was following "the customs of the people of His own land":

...as regards Bahá'u'lláh's marriage it should be noted that His three marriages were all contracted before He revealed His Book of Laws, and even before His declaration in Baghdád, at a time when Bahá'í marriage laws had not yet been known, and the Revelation not yet disclosed.(25 May 1938 to a National Spiritual Assembly)

Bahá'u'lláh had no concubine, He had three legal wives. As He married them before the "Aqdas" (His book of laws) was revealed, He was only acting according to the laws of Islám, which had not yet been superseded. He made plurality of wives conditional upon justice; 'Abdu'l-Bahá interpreted this to mean that a man may not have more than one wife at a time, as it is impossible to be just to two or more women in marriage.(11 February 1944 to an individual believer)

...Bahá'u'lláh married the first and second wives while He was still in Tihrán, and the third wife while He was in Baghdád. At that time, the Laws of the "Aqdas" had not been revealed, and secondly, He was following the Laws of the previous Dispensation and the customs of the people of His own land. (14 January 1953 to an individual believer)

The three wives of Bahá'u'lláh were:

Proper pronunciation of Arabic words

8 August 1995 

Mr. ... wishes to know whether there is any guidance in the Bahá'í Writings about the style of pronunciation which Bahá'ís should adopt when learning to speak Arabic.

The Research Department has found nothing in the Bahá'í Writings which refers to the "proper" pronunciation of Arabic. However, we provide the following observations for Mr. ...'s consideration:

• The Arabic language itself is spoken with different dialects in various parts of the Arabic world.
• Since Arabic is also the language of religion for the entire Muslim world, peoples who speak languages other than Arabic, such as the Persians and the Turks, have developed their own idiosyncratic pronunciation of Arabic words and names. The same thing happened in the Christian world with the pronunciation of Hebrew, Greek and Latin names and words.
• Persians long pronounced Arabic in a peculiarly Persian way, and there would have been no reason for Bahá'u'lláh, ‘Abdu'l-Bahá or Shoghi Effendi to change this.
• When chanting the Qur'an, Persians have traditionally tried to follow the Hijazi accent, and when talking with Arabs in Arabic they would have tried to adhere to Arabic usage, even if it was with a Persian accent.
• It would never occur to Arab Bahá'ís to pronounce Arabic Tablets in the Persian manner, and they do not attempt to do so.

Bahá'ís who are neither Arabs nor Persians have generally picked up a pronunciation similar to that of the Persians because they have learned it from Persian Bahá'ís, but there is no constraint on them to follow this pattern if they are familiar with Arabic and wish to pronounce Arabic words in the Arabic manner. This could, however, present them with some practical difficulties unless they are in an Arab country. If, for example, when in America, Mr. ... pronounces "Ridvan" in the Arabic manner, it may puzzle those who will hear the majority of their fellow Bahá'ís, Persian and American, using the Persian pronunciation or an approximation to it.

Department of the Secretariat of the Universal House of Justice

(Baha’i Library Online)

 

Membership in Subud [1]

29 June 1995 

Dear ...,

Your letter of 5 November 1994 to the Universal House of Justice with its enclosure of books on Subud has been received, and we have been asked to reply to your request for a clarification of the Bahá'í position on Subud. We very much regret the delay.

You are probably aware that the point round which the Bahá'í teachings revolve is unity. This is expressed essentially in the belief that all the revealed religions, such as Judaism, Christianity, and Islam, have come from the same Divine Source, but progressively at different times. Each exerts major spiritual, moral, and social influence for a particular time, a dispensation. The essential understanding of Bahá'ís concerning their own Faith is that its Founder, Bahá'u'lláh, is the latest Divine Messenger or Manifestation from God, Who has established a dispensation for a duration of at least one thousand years, after which a new Manifestation will come.

Your letter states that "the nature of Subud is such that it is intended to be a companion to whatever religion a person might have", and you refer to "the spiritual exercise in Subud" as "a receiving of grace from God". This would seem to imply that Subud provides a channel of divine grace without which every religion, including the Bahá'í Faith, is incomplete. This is a belief that is incompatible with the Bahá'í teachings concerning the nature and purpose of the Manifestations of God and the completeness and perfect suitability of each Revelation for the age for which it is sent.

The Guardian’s statement concerning legislative responsibilities of the Universal House of Justice regarding Obligatory Prayers

Memorandum

25 June 1995

To: The Universal House of Justice 

From: Research Department

In an email message dated 14 May 1995, Mr. ... states that he has recently read the transcript of a talk by Mr. Ian Semple wherein the legislative activities of the Universal House of Justice regarding worship are discussed. The transcript contains a reference to a letter "in which [the Guardian] indicates that the House of Justice would legislate on details related to the obligatory prayers". Mr. ... would like to have a copy of the relevant portion of this letter for study.

Mr. ...'s letter was referred to the Research Department. We have located the statement in question in a letter dated 10 October 1936 written on behalf of the Guardian to an individual believer. The statement is as follows:

First, with regard to your questions concerning the obligatory prayers, the "Aqdas" does not give detailed instructions about them. The Universal House of Justice, however, will have to define the exact time for their recital, and lay down, if required, other detailed instructions concerning their use. One of the three obligatory prayers should be recited. This is an obligation. But individual believers are absolutely free to choose any one of them. There is no particular time of day fixed for the reading of the long prayer.

(Baha’i Library Online)

Policy concerning not to teach the Faith in Israel

23 June 1995 

The Universal House of Justice has received your email message dated 29 June 1995 and we have been asked to respond.

You have asked how the policy of not teaching Israelis applies in the situation in which you have contact with an Israeli via an "interactive relay chat" (IRC) connection. The House of Justice has not asked the friends to avoid contact with Israelis. When you discover that a person you are in contact with via IRC is an Israeli, you should feel free to maintain friendly contact, but you should not teach the Faith to him. If he has already developed a personal interest in the Faith and seeks more information, you should refer him to the Offices of the Bahá'í World Centre in Haifa.

For your information, the people in Israel have access to factual information about the Faith, its history and general principles. Books concerning the Faith are available in libraries throughout Israel, and Israelis are welcome to visit the Shrines and the surrounding gardens. However, in keeping with a policy that has been strictly followed since the days of Bahá'u'lláh, Bahá'ís do not teach the Faith in Israel. Likewise, the Faith is not taught to Israelis abroad if they intend to return to Israel. When Israelis ask about the Faith, their questions are answered, but this is done in a manner which provides factual information without stimulating further interest.

With loving Bahá'í greetings,

Department of the Secretariat

(Baha’i Library Online)

Character of internet discussions

19 May 1995 

Dear Bahá'í Friend,

The Universal House of Justice has consulted on your email message of 4 April 1995 concerning the character of some of the postings on Bahá'í subjects in electronic discussion groups, and has asked us to convey to you the following.

Your concerns, in the context in which you have described them in the second paragraph of your message, are legitimate for a Bahá'í, and you should not hesitate to express them, as you wish, in a manner that is intended to illumine the exchange of ideas in any discussion in which you may participate.

The opportunity which electronic communication technology provides for more speedy and thorough consultation among the friends is highly significant. Without doubt, it represents another manifestation of a development eagerly anticipated by the Guardian when he foresaw the creation of "a mechanism of world intercommunication ... embracing the whole planet, freed from national hindrances and restrictions, and functioning with marvellous swiftness and perfect regularity".

As you well appreciate, the extent to which such technology advances the work of the Faith depends, of course, on the manner in which it is used. As a medium for Bahá'ís to exchange views, it imposes on participants the same requirements of moderation, candour, and courtesy as would be the case in any other discussion. Likewise, those involved should avoid belittling the views of one another. In this regard, the House of Justice has noted your understandable repugnance at an apparent temptation to use misleading and invidious labels like "traditionalists" and "liberals", which divide the Bahá'í community. To the extent that this divisive habit of mind may persist in the Bahá'í community, it is obviously a carry-over from non-Bahá'í society and a manifestation of an immature conception of life. If Bahá'ís were to persist in this mode of thinking, it would bring to naught even the most worthwhile intellectual endeavour, as has so conspicuously been the case with societies of the past.

To strive for a “greater understanding of the essentials of the Administrative Order”

18 May 1995 

Dear Bahá'í Friend,

The Universal House of Justice has considered your email message of 4 April 1995 and has instructed us to convey to you the following.

The House of Justice appreciates your having shared with it your thoughts and enthusiasm about electronic discussion of the Teachings. The exchange of ideas related to the Cause in electronic discussion groups is indeed a very positive development - one full of great potential for a growing spread and understanding of the Faith - and the House of Justice is pleased you are benefiting from your participation. In all such discussions a sound knowledge of the Bahá'í Teachings is a powerful touchstone, one enabling those so engaged to assess the value of what is being set forth.

Your message suggests that the House of Justice "outline which aspects of current Bahá'í Administration are permanent and which are subject to change". You have made this suggestion in the light of your concern that some of the ideas you have seen expressed for making the administration work better might be inappropriate. The House of Justice judges that for it to make such a categorization would not be fruitful. The believers' own study of the writings, especially those of Shoghi Effendi and including the Constitution of the Universal House of Justice, should enable them to arrive at an ever greater understanding of the essentials of the Administrative Order. The workings of the community, as you will appreciate, are organic in nature and so is its growth. As time passes, the community expands, and conditions change, the House of Justice will make such adjustments and developments as are required. In so doing, the House of Justice takes cognizance of the conditions prevailing in the community and any views presented to it, reserving for itself the right of an unfettered decision in the manner described by Shoghi Effendi in "The Dispensation of Bahá'u'lláh". Its first consideration must always be to remain faithful to the revealed purpose of Bahá'u'lláh, as expounded and interpreted by Abdu'l-Bahá and the Guardian.

Evolution Towards World Order

Memorandum

(Research Department of the Universal House of Justice)

27 April 1995 

Extracts from letters written by and on behalf of the Universal House of Justice

You have also asked whether the institutions of the Faith will in the future only concern themselves with the spiritual affairs of the community or whether they will also be engaged in matters of state and be identical with the civil government. We have been asked to state that a careful reading of the words of the beloved Guardian will reveal that what you describe are two future stages in the development of the Faith. Thus, he wrote: "Not only will the present-day Spiritual Assemblies be styled differently in future, but they will be enabled also to add to their present functions those powers, duties, and prerogatives necessitated by the recognition of the Faith of Baha’u’llah, not merely as one of the recognized religious systems of the world, but as the State Religion of an independent and Sovereign Power." ("The World Order of Baha’u’llah", pp. 6-7)

The statement quoted above envisages the development of the institutions of the Faith purely as agencies conducting the affairs of the community of the followers of Baha’u’llah. In "The Advent of Divine Justice" (p. 12), however, Shoghi Effendi goes beyond the stage when the Faith becomes the "State Religion". This stage, he explains, "... must give way to its assumption of the rights and prerogatives associated with the Bahá’i state, functioning in the plenitude of its powers, a stage which must ultimately culminate in the emergence of the worldwide Bahá’i Commonwealth, animated wholly by the spirit, and operating solely in direct conformity with the laws and principles of Baha’u’llah", This last stage is described in slightly different terms in the following words of Shoghi Effendi: "And as the Bahá’i Faith permeates the masses of the peoples of East and West, and its truth is embraced by the majority of the peoples of a number of the Sovereign States of the world, will the Universal House of Justice attain the plenitude of its power, and exercise, as the supreme organ of the Bahá’i Commonwealth, all the rights, the duties, and responsibilities incumbent upon the worlds future superstate." (Cf. "The World Order of Baha’u’llah", p. 7) It is obvious that in these last stages the religious and secular aspects are clearly merged into one set of institutions, i.e., the institutions of the World Order of Baha’u’llah. This concept is further confirmed by Shoghi Effendi when he clearly states that the "Administrative Order" will in the future "assert its claim and demonstrate its capacity to be regarded not only as the nucleus but the very pattern of the New World Order destined to embrace in the fullness of time the whole of mankind". ("The World Order of Baha’u’llah", p. 144) (9 March 1977 written on behalf of the Universal House of Justice to an individual believer) [1]

[I] This extract appears on p.15 of the 1984 edition of “The Advent of Divine Justice".

Theocracy and Separation of Church and State

27 April 1995

Dear Bahá’i Friend,

Your email of 19 February 1995 addressed to the Research Department was referred to the Universal House of Justice. In it you quote two phrases which appear in a book you have recently read, and which seem from the context to be citations from Shoghi Effendi. These phrases are "Bahá’i theocracy" and "humanity will emerge from that immature civilization in which church and state are separate". You ask whether these references can be authenticated and dated. We have been instructed to send you the following reply.

A reference to "Bahá’i theocracy" is to be found in a letter written on behalf of the Guardian to an individual Bahá’í on 30 September 1949. This reads as follows:

“He thinks your question is well put: what the Guardian was referring to was the theocratic systems, such as the Catholic Church and the Caliphate, which are not divinely given as systems, but man-made, and yet, being partly derived from the teachings of Christ and Muhammad are in a sense theocracies. The Bahá’i theocracy, on the contrary, is both divinely ordained as a system and, of course, based on the teachings of the Prophet Himself.”

The other passage does not comprise words of Shoghi Effendi, although its purport was approved by him. As you yourself have since discovered, it can be found in The Bahá’i World, volume VI, on page 199, in a statement entitled "Concerning Membership in Non-Bahá’i Religious Organizations", about which the Guardian’s secretary had written on his behalf on 11 December 1935:

"The Guardian has carefully read the copy of the statement you had recently prepared concerning non-membership in non-Bahá’i religious organizations, and is pleased to realize that your comments and explanations are in full conformity with his views on the subject."

The complete paragraph in which the words appear is as follows:

“In the light of these words, it seems fully evident that the way to approach this instruction is in realizing the Faith of Baha’u’llah as an ever-growing organism destined to become something new and greater than any of the revealed religions of the past. Whereas former Faiths inspired hearts and illumined souls, they eventuated in formal religions with an ecclesiastical organization, creeds, rituals and churches, while the Faith of Baha’u’llah, likewise renewing man’s spiritual life, will gradually produce the institutions of an ordered society, fulfilling not merely the function of the churches of the past but also the function of the civil state. By this manifestation of the Divine Will in a higher degree than in former ages, humanity will emerge from that immature civilization in which church and state are separate and competitive institutions, and partake of a true civilization in which spiritual and social principles are at last reconciled as two aspects of one and the same Truth.”

Reincarnation, rebirth and the progress of the soul

Memorandum

To: The Universal House of Justice

Date: 25 April 1995

From: Research Department

Reincarnation, Rebirth and the Progress of the Soul

A letter dated 25 December 1994 written on behalf of the Regional Spiritual Assembly of the Bahá’ís of … requests material from the Bahá’í Writings on the subject of reincarnation. This Assembly is in contact with some people who believe in reincarnation and have challenged the Bahá’í perspective on life after death. They argue that "psychological data" such as the regaining of past life memories through hypnosis supports the view that this life and one’s previous life are somehow connected to each other, and that this cycle of physical death and physical rebirth repeats itself many times. The Assembly wishes to deepen its understanding of these issues in order to present the Bahá’í perspective accurately. Their request was forwarded to the Research Department and the following is our response.

With reference to the subject of reincarnation, the Spiritual Assembly might wish to study ‘Abdu’l-Bahá’s Some Answered Questions (Wilmette: Bahá’í Publishing Trust, 1984), chapters 33, 60, 63, 66 and 81. The attached compilation entitled "On Reincarnation and the Nature and Progress of the Soul" may also be helpful. Outlined below are some points drawn from this compilation; the numbers in brackets identify the extracts from which a point is taken.

1. Reincarnation, the Soul and the Concept of "Return"

1.1 The Spiritual Assembly is correct that Bahá’ís do not believe in reincarnation. We have several references in the Bahá’í Writings which state that the concept of reincarnation is based on an incorrect view of the progress of the soul and life after death. For example, reincarnation is a "man-made doctrine" [15, 16]. "No Revelation from God has ever taught reincarnation" [15]. Bahá’u’lláh would have mentioned it in His Teachings if it had any importance or reality [17].

The Bahá’í view of life after death does not accord with the idea that the human soul can pass from one body to another. "We come on to this planet once only." [12, 17]

"The concept of the soul returning to this physical world is erroneous, and an outgrowth of man-made doctrines which have grown up about the fundamental concept of the progress of the soul." [16]

Mental Tests

Memorandum

12 March 1995 

To: The Universal House of Justice

From: Research Department

The Research Department has studied the questions raised by Mr. ... in his electronic mail message of 30 December 1994. Mr. ... refers to the following statement in the letter dated 19 May 1994 from the Universal House of Justice to the National Spiritual Assembly of the United States:

May they be granted the celestial strength to pass, over and over again, the mental tests which 'Abdu'l-Bahá promised He would send to them to purify them, thus enabling them to achieve their divinely conferred potential as a force for change in the world.

And in attached correspondence between himself and the National Assembly, Mr. ... notes that Shoghi Effendi made similar statements in some of his letters. He asks whether there are specific references in the Writings of 'Abdu'l-Bahá to "mental tests", and he enquires about the availability of a general compilation on the subject which would supplement the material contained in such compilations as Crisis and Victory and Opposition. We provide the following comment.

References to "mental tests" in the letters of Shoghi Effendi

By way of introduction, it is useful to consider several references to mental tests in letters of the beloved Guardian that are published in Bahá'í Administration: Selected Messages 1922-1932. Wilmette: Bahá'í Publishing Trust, 1974.:

How dearly all the Holy Leaves cherish that memory of the departed Master, as He commented upon the fresh tidings that poured in from that continent, admiring the untiring activity of the friends, the complete subordination of their material interests to those of the Cause, the remarkable spread of the Movement in their midst and their staunch firmness in the Covenant of Bahá'u'lláh. It is these encouraging reflections of the Master about His loved ones in America and the tests intellectual rather than physical which He said He would send to them to purify and make them ever brighter than before — it is these comments and promises of His that make of the Movement in that land such a potential force in the world today. The Beloved Master's cable to the friends in that region is a clear indication of the presence of those counteracting forces that may usher in those storms of tests that the Master Himself has said will ultimately be for the good of the Cause in that land.[1] (pp. 16-17) (21 January 1922)

Animal Spirit

9 March 1995 

The Universal House of Justice received your email and well understands the profound bond of affection that must have grown up over some sixteen years between xxx and her cat. It has instructed us to send you the following reply. The difficulty of trying to envisage the realities of the spiritual worlds lies in the limitations of our present conditions. We can picture the next life as little as an unborn child could envision the realities of its life in this world after birth. As ‘Abdu’l-Bahá explains in Some Answered Questions and in other talks and Tablets, spirit expresses itself in the material world in varying degrees. Each of the kingdoms mineral, vegetable, animal and human is able to show forth higher qualities, and while the higher kingdoms can embrace and understand those which are lower, it is not possible for an occupant of a lower kingdom to conceive the full reality of an occupant of a higher one. For an animal, the joys and realities of life are basically physical and emotional. It neither possesses, nor can it understand, the spiritual reality of a human being. The world it inhabits is perfectly attuned to its needs and level of existence. If it were to be transported to a purely spiritual world, it would be deprived of all that it knows and values. A human being who does not develop his spiritual nature, who lives at the purely animal and materialistic level, experiences entry into the next life as a descent into hell, while a soul which has developed its spiritual capacities experiences it as an ascent into heaven as an unfolding and blossoming of greater potentialities. Thus, although, as ‘Abdu’l-Bahá explains, the animal spirit, which becomes individualized in a particular creature, does not survive in its individual condition after death, this is no deprivation or cause of suffering for the animal, but is perfectly suited to its condition by an All-Wise and All-Perfect Creator. As for a human soul who has known and loved an animal those experiences, as memories, have become a part of his or her eternal life. This, indeed, is what happens to our relationship to all material things. They will eventually be dispersed, so all the physical beauties of this world will ultimately remain only in our memories; but, as such, they constitute an enrichment of our lives which will continue to develop in the spiritual worlds.

With loving Bahá'í greetings,

For Department of the Secretariat

(Baha’i Library Online)

Authorization of translations and the authority of publications from the Research Department

15 December 1994 

Dear Bahá’í Friend,

Your letter of 20 September 1994 to … , concerning the degrees of authority possessed by Bahá’í historical sources, the process by which translations are authorized, the development of a “canon of Bahá’í doctrine,” the status of documents prepared by the Research Department, and your request for various materials, was forwarded to the Universal House of Justice for its consideration. We are instructed to make the following reply to your questions numbered two, three and five. The remaining questions were referred to the Research Department for study. The enclosed memorandum and attachments represent the result of the deliberations of that Department.

Your questions concerning translation revolve around two major issues: the process by which new translations into the English language are authorized and the authority of the translations of Shoghi Effendi. We are asked to state that a translation is regarded as authorized when it is approved by one or more translation committees appointed by the Universal House of Justice. While members of the Research Department may well, from time to time, be appointed to serve on such a translation committee, the authorization of new translations is currently not one of the responsibilities assigned to the Research Department by the House of Justice. Further, the approval of a translation does not mean that improvements or amendments cannot be made to it in the future. As you, yourself, note, even Shoghi Effendi described his translation of the Kitáb-i-Íqán as

“.... one more attempt to introduce to the West, in a language however inadequate, this book of unsurpassed pre-eminence among the writings of the Author of the Bahá’í Revelation. The hope is that it may assist others in their efforts to approach what must always be regarded as the unattainable goal—a befitting rendering of Bahá’u’lláh’s matchless utterance.”

As to the policy concerning the publication of new translations of the Writings made by individual Bahá’ís, we are instructed to convey the fact that translations into English and revisions of earlier translations in that language must be checked by a translation committee at the Bahá’í World Centre and officially approved for publication. While individuals are permitted to paraphrase or describe the contents of the passages they have translated and to include them in their manuscripts, without reference to the World Center, new translations need to be submitted to the Universal House of Justice for checking and approval prior to publication. The importance of this policy lies in the fact that translations into most other languages are based on the approved English texts and are not made directly or solely from the original texts. There have been, however, occasions when the House of Justice has permitted the publication of provisional translations made by individuals whose work is known to it. In these cases the translations usually appear in scholarly or other publications of limited distribution and are not likely to be used as a basis for translations into other languages.

Prayers of Shoghi Effendi

11 December 1994

Dear Bahá'í Friend,

At the request of the Universal House of Justice, the Research Department has provided the enclosed response to your email message of 12 November 1994, in which you inquire about the reason that the prayers of the Guardian are not translated into English.

With loving Bahá'í greetings,

For Department of the Secretariat

1. Prayers of Shoghi Effendi

In her email letter of 12 November 1994 to the Universal House of Justice, ... enquires about the prayers written in Persian and Arabic by Shoghi Effendi. She wishes to know why these prayers have not been translated into the English language.

The following two extracts from letters written on behalf of the Universal House of Justice provide information which pertains to Miss ...'s query:

“Even though the beloved Guardian wrote some prayers in his letters to the eastern friends, he did not encourage their translation into the western languages. In a letter written on his behalf to the National Spiritual Assembly of the Bahá'ís of the United States on 23 February 1957, his secretary stated:

‘He sees no necessity for translating prayers that he has written in Persian into English. The Bahá'ís have a great many wonderful prayers already translated, and he feels that now is not the time to spend money on these things.’” (4 December 1985 to an individual believer)

“In response to your Email message of 6 November 1986 regarding the possibility of publishing a selection of the prayers of Shoghi Effendi translated into English, the Universal House of Justice instructs us to advise that it does not feel that the time has come for this to be done. We are to convey its further comments.

Policy concerning provisional translations

26 November 1994

The questions which you put to Mr. ... on 23 August 1994 were submitted by him to the Universal House of Justice, and were in turn referred to the Research Department for its comments on issues which had already been determined in the past by the House of Justice. The Research Department's memorandum dated 26 November is enclosed, and it is hoped that its contents and the extracts attached to it will help to clarify some of the points which you raised.

In response to your concerns about a category of "approved" translators and the potential inequities to which this might lead, the House of Justice wishes you to know that it does not have such a list of translators who are exempt from the requirement of submitting their provisional translations to the Bahá'í World Centre for approval prior to publication. All individuals must continue to submit their provisional translations to the World Centre for approval. In making their submissions, they are free to request permission to publish specific provisional translations, and these will be considered on a case by case basis.

At this time the House of Justice is giving consideration to decentralizing, to the extent advisable and feasible, the responsibilities for revising existing translations or preparing new translations of hitherto untranslated texts. It is certainly not the intention of the House of Justice to discourage Bahá'í scholarship among the believers; on the contrary it attaches great importance to this area of activity. The existing policies are, by their very nature, temporary, and should be viewed as such by Bahá'í scholars.

Your recommendation that a translation reviewing committee, made up of translators whose work is known to the House of Justice, be formed under the auspices of the National Spiritual Assembly of the United States, was not approved.

The House of Justice assures you of its prayers for the success of your endeavours in discharging your important responsibilities.

With loving Bahá'í greetings,

For Department of the Secretariat

Enclosure with attachment

Memorandum

Ritual abuse of children

23 October 1994 

Dear Bahá'í Friend,

The Universal House of Justice has received your letters dated 9 and 15 March 1994 and was saddened to learn of the severe traumas you have experienced and from which you are still recovering.

You indicate your desire to form a support network for survivors of satanic ritual abuse and you propose to share healing techniques, stories and extracts from the Writings which would assist and encourage these afflicted souls. Understandably, contacting others who have undergone such abuse may be difficult. We do not know of anyone else who might be interested, as the letters from and yourself are the only ones on this topic that we have been able to locate in the files at the Bahá'í World centre.

Regarding your question about methods of healing which involve temporarily re-experiencing or remembering events, these are complex medical matters and as stipulated in the Teachings, believers should seek the best medical advice which is available and follow it. Experience seems to suggest that the healing process can often be a lengthy and stressful one requiring the close guidance and help of trained professionals. Advice given by well-meaning believers to the effect that you should seek to transcend psychological problems does not qualify as competent advice on what is essentially a medical issue.

For your information and possible study, we are enclosing a copy of a compilation prepared at the Bahá'í World Centre entitled "Psychology and Knowledge of Self".

Concerning the attitude of some Bahá'ís, who seem at times to be insensitive and unsupportive, all we can do is to try to follow the patient example of the Master, bearing in mind that each believer is but one of the servants of the Almighty who must strive to learn and grow. The absence of spiritual qualities, like darkness, has no existence in itself. As the light of spirituality penetrates deep into the hearts, this darkness gradually dissipates and is replaced by virtue. Understanding this, and that the believers are encouraged to be loving and patient with one another, it will be clear that you too are called upon to exercise patience with the friends who demonstrate immaturity, and to have faith that the power of the Word of God will gradually effect a transformation in individual believers and in the Bahá'í community as a whole.

Biblical discrepancies in God Passes By

30 September 1994 

Dear Bahá'í Friend,

We greatly regret the long delay in answering your letter of 15 February 1993 to the Research Department in which you draw attention to two discrepancies on page 95 of God Passes By. A correction to the first of these was approved by Shoghi Effendi in a letter written on his behalf on 7 June 1954. All National Spiritual Assemblies and Bahá'í Publishing Trusts were notified of this correction on 30 November 1988, namely that lines 6 and 7 of page 95 should read: "Zechariah had extolled Him as the 'Lord' Who 'shall be king over all the earth,' . . ."

Following the receipt of your letter, the Research Department studied the second discrepancy and found that, while the Guardian's final typescript has the same reading as the published version: "His Day Ezekiel and Daniel had, moreover, both acclaimed as the 'day of the Lord' . . .", the handwritten first draft contained many corrections and insertions, and it is not surprising that here too an error of attribution has occurred. As you point out, it is not possible to ascertain which of the prophets who mention the day of the Lord would have been quoted by Shoghi Effendi had this discrepancy been drawn to his attention.

The House of Justice does not wish to authorize at this time a change to the text of God Passes By to correct this attribution. There are a number of similar problems that have been found from time to time, and the House of Justice proposes, in due course, to consider the whole matter in detail and decide what action should be taken. It does not want to initiate a process of piecemeal correction.

Your own verse-by-verse study of the biblical references in God Passes By may reveal other discrepancies, and the House of Justice would greatly appreciate being informed of any that you come upon.

With loving Bahá'í greetings,

The Department of the Secretariat

(Baha’i Library Online)

Balance in life; Pioneering versus getting an education

4 September 1994 

Dear Bahá'í Friend,

Your letter dated 30 June 1994 has been received by the Universal House of Justice, and we have been asked to provide the following comments.

You have asked about finding a balance between being spontaneous, sincere and easy-going and also attending seriously to one's responsibilities and obligations. There are many factors, both external and internal, involved in forming one's character and learning to cope with the exigencies of life. Ultimately, each individual must work out a pattern for living, according to his understanding of the Teachings and the dictates of his conscience. One should seek to identify practical steps in each important area of one's life and then make a plan to effect these, resolutely surmounting obstacles, which can breed a sense of frustration and paralysis. According to one's position in the life cycle, certain activities will naturally be accorded a higher priority at a given moment than others, as each season offers possibilities that must be seized. You should have no undue anxiety about having to prioritize your time in this manner. Gradually, as one cultivates one's abilities and polishes the mirror of one's soul through prayer, meditation, and service, an underlying rhythm of life begins to emerge. Shoghi Effendi, in a letter written on his behalf to an individual, offered a valuable insight into the kind of life to which Bahá'ís ought to aspire:

The great thing is to "live the life"-- to have our lives so saturated with the Divine teachings and the Bahá'í Spirit that people cannot fail to see a joy, a power, a love, a purity, a radiance, an efficiency in our character and work that will distinguish us from worldly-minded people and make people wonder what is the secret of this new life in us.

Improving Our Understanding of the Cause of God

1 August 1994 

Dear Bahá’í Friend,

Your letter of 18 July 1994 has been received by the Universal House of Justice, which has asked us to send the following reply...

You have asked how you can “overcome [your] view of the Faith as flawed.” Your comment correctly locates the difficulty, which inheres not in the Faith, in itself perfect, but in the inability of the finite human mind to fully grasp the import and perfection of the Teachings. Given the tremendous variety of culture and individual type, it should be clear upon reflection to any fair-minded observer that the Revelation of God cannot accord with all of the theories, whims and desiderata of mankind, which are in a constant state of flux and are the product of limited human aspirations, very often corrupted by selfish motives. Nor could it possibly be true that the Revelation as a whole would necessarily appear to a given observer to be in every way a perfect tapestry, according with one’s subjective concepts of beauty, elegance, coherence, order, rationality, etc.

Thus, it would not be surprising if, during the course of one’s life and as one’s understanding and perspective evolves, from time to time one finds aspects of the Faith that seem in conflict with one’s best understanding, particularly insofar as that understanding is informed by the broader society or culture around oneself. How one responds to such episodes is of critical importance to the maintenance of one’s faith. The task is to seek a larger context in which to understand the issue which is disturbing and to seek to prayerfully accept what one cannot for the time being understand. This is different from adopting an antirational or romantic posture whereby one believes in all sorts of nonsense. Quite to the contrary, what one is doing in such a case is accepting the Teachings of One whose authority is acknowledged to be from God. This is the light of faith which enables a believer to weather difficult situations in which he cannot see his way clearly by the light of reason alone. It is an attitude which flows from a recognition of the finite nature of one’s own mind and the inevitable limitations of one’s experience. Bahá’u’lláh Himself urges us in the Hidden Words to “Pass beyond the baser stages of doubt and rise to the exalted heights of certainty.”

Schools owned by Bahá'ís and "Bahá'í schools"

30 March 1994 

Dear Bahá'í Friend,

The Universal House of Justice has received your fax of 7 February 1994 and instructed us to convey to you the following on its behalf.

The Universal House of Justice does not know of any text indicating that all Bahá'í educational facilities are to be owned by the institutions of the Faith. Presently, schools connected with the Faith fall into three categories: those that are administered by the institutions, those that are privately owned and operated by individuals, and those that are owned and directed by Bahá'í-inspired non-profit organizations. In the case of the latter two, the word "Bahá'í" does not appear in the name of the school.

As a national community grows, the activities undertaken by its members also increase in number and diversity. Some of these activities will be initiated and administered by Bahá'í institutions. Others will fall in the realm of private initiative. When an initiative is in the form of a private business venture undertaken by an individual or group, the institutions of the Faith have little reason to interfere with its daily affairs. In general, only if difficulties arise among the friends involved in such an enterprise, if their activities could damage the good name of the Faith, or if they misrepresent their relationship to the Faith, would a Local or National Spiritual Assembly intervene. Bahá'í institutions should, of course, welcome any effort by such private ventures to apply the Teachings to their operations and to use their position in society to further the interests of the Faith. Spiritual Assemblies would do well to offer them guidance, as requested or as circumstances require, and to help them develop their potential for the advancement of the Cause. A privately owned school would, naturally, enjoy a more intimate relationship with the institutions than would most other private enterprises, since the education of children and youth is a fundamental concern of the Faith.

Singing during the devotional portion of the Feast; Use of devotional movement or dance during the devotions of the Feast

March 1994

Dear Bahá'í Friends,

The Universal House of Justice has received your letter dated 19 February 1994 in which you raise two questions about the Nineteen Day Feast.

Regarding your question about singing during the devotional portion of the Feast, you are correct in your suggestion that the lyrics in such music should be drawn from the Writings of Bahá'u'lláh, the Báb and 'Abdu'l-Bahá. The friends are welcome to use music containing non-scriptural lyrics to enrich and enliven other parts of their Feasts.

You have also asked about the use of devotional movement or dance during the devotions of the Feast. Shoghi Effendi has pointed out in a letter dated 15 June 1935 written on his behalf:

“The important thing that should always be borne in mind is that with the exception of certain specific obligatory prayers Bahá'u'lláh has given us no strict or special ruling in matters of worship whether in the Temple or elsewhere. Prayer is essentially a communion between man and God, and as such transcends all ritualistic forms and formulae.”

It is perfectly acceptable for a prayer to be interpreted in the form of movement or dance. As you know, in many parts of the world there are certain tribal and traditional dances which are performed in glorification of God. Just as a composer can create a piece of music as a result of inspiration by some passage in the Writings, so can a person perform a reverential dance, which is another form of art, to interpret a passage from a prayer or from the Writings. However, to avoid that such expressions of prayer become gradually ritualized, it is preferable that they not be accompanied by reading the words of the prayers.

Through the revealed prayers we seek communion with God; hence they must be offered with the utmost reverence and dignity. In teaching children to say prayers, it is desirable, even where an attitude of devotion prevails, not to use gestures and movement lest they become habitual accompaniments to those prayers.

With loving Bahá'í greetings,

For Department of the Secretariat

(Baha’i Library Online)

Importance of Nonviolence in Families

23 November 1993

Dear Bahá'í friend,

Further to our letter of 14 November 1991, the Universal House of Justice has now completed its consideration of your letter of 21 September 1991, in which you raised a number of questions pertaining to violence and to the sexual abuse of women and children. We have been instructed to provide the following response to your questions.

As you know, the principle of the oneness of mankind is described in the Bahá'í Writings as the pivot round which all the Teachings of Bahá'u'lláh revolve. It has widespread implications which affect and remold all dimensions of human activity. It calls for a fundamental change in the manner in which people relate to each other, and the eradication of those age-old practices which deny the intrinsic human right of every individual to be treated with consideration and respect.

Within the family setting, the rights of all members must be respected. 'Abdu'l-Bahá has stated:

“The integrity of the family bond must be constantly considered and the right of the individual members must not be transgressed. The rights of the son, the father, the mother - none of them must be transgressed, none of them must be arbitrary. Just as the son has certain obligations to his father, the father, likewise has certain obligations to his son. The mother, the sister, and other members of the household have their certain prerogatives. All these rights and prerogatives must be conserved...”

The use of force by the physically strong against the weak, as a means of imposing one's will and fulfilling one's desires, is a flagrant transgression of the Bahá'í Teachings. There can be no justification for anyone compelling another, through the use of force or through the threat of violence, to do that to which the other person is not inclined. 'Abdu'l-Bahá has written, "O ye lovers of God! In this, the cycle of Almighty God, violence and force, constraint and oppression, are one and all condemned." Let those who, driven by their passions or by their inability to exercise discipline in the control of their anger, might be tempted to inflict violence on another human being, be mindful of the condemnation of such disgraceful behaviour by the Revelation of Bahá'u'lláh.

Guidance on membership by Bahá'ís in the organization Amnesty International

14 February 1993 

Dear Bahá'í Friend,

The Universal House of Justice has received your letter of 4 January 1992 seeking guidance on membership by Bahá'ís in the organization Amnesty International. We have been instructed to provide the following reply.

The House of Justice warmly acknowledges your devoted work with the organization since becoming a member in 1981, and it can appreciate your apprehension over learning in a discussion with another Bahá'í that membership by Bahá'ís in Amnesty International is not permitted. There is no question as to the merits and great services rendered by Amnesty International, nor of the parallels between a number of its goals and those of the Bahá'í Faith. However, problems could arise if you, as a member of the organization, were called upon to undertake actions which would be politically hazardous to Bahá'ís residing in other lands, or which conflict with Bahá'í principles.

As you point out, Amnesty International, from its own viewpoint, is a non-political organization; however, its definition of "politics" is different from that used in the context of Bahá'í teachings. In addition, Amnesty International states that it is opposed to the death penalty in all cases and without reservation, while the law of Bahá'u'lláh expressed in the Kitab-i-Aqdas is that the death penalty is applicable for murder and arson under certain circumstances.

Even though it is not appropriate for Bahá'ís to become members of Amnesty International, its humanitarian aspects make it possible for Bahá'ís to have friendly relationships with the organization. Thus, Bahá'ís are encouraged to feel free to collaborate as individuals in certain Amnesty International's projects, while retaining the right to abstain from participation in actions which could conflict with Bahá'í principles.

Diacritics and meaning of "Self-subsisting"

21 January 1993

Dear Bahá'í Friend,

Your letters of 17 and 23 December have been received at the Bahá'í World Centre, and we are to provide the following response.

Although it appreciates your desire to make the Writings more accessible, the Universal House of Justice does not feel that it would be justified for your pamphlet to appear without the use of diacritical markings; nor would it be appropriate for you to change the form of word endings to make the style accord with modern usage. There are several reasons for this.

You should be aware that the system adopted by the Guardian is such that anyone familiar with the original languages (e.g., Arabic or Persian) can immediately tell exactly which word has been transliterated. Moreover, by adopting a style somewhat removed from everyday discourse, it was possible for Shoghi Effendi to capture something of the allusive, poetic, and highly metaphorical nature of the original languages without its seeming ridiculous. In any case, although the language may appear archaic at first glance -- because of the word endings, obsolete contractions and other incidental features -- in actuality the language of the Bahá'í Writings is indeed far closer to everyday English than the authorized version of the Bible which millions of English-speaking Christians are able to read with understanding even though many of the English words in the Bible have disappeared from the language or have taken on completely different meanings.

In your second letter, you have stated that the term "self-subsisting", which Bahá'u'lláh often uses to characterize God, "means nothing" in the English language. It is likely that this term signifies in some way a basic concept of the Faith; namely, that creation is an emanation from God, without Whose continuing bounty and grace it would cease to exist. The term thus underscores the immense contrast between our reality, which is related to the contingent world, and His reality which is independent of any cause and which entirely transcends the world of being. Indeed, the point is that He is the Cause of being itself. There is a way to deduce such a meaning, however, solely from the common meaning of the words. According to its primary dictionary definition, "to subsist" means to have existence, to persist or continue. The addition of "self" makes it reflexive. Knowing just these two things, can we not then say that if God is self-subsisting it means that there is nothing other than Himself upon which He depends for His continuing existence? In other words, He exists in and of Himself without being dependent on any other cause: He has no creator and there is nothing prior to Him.

Translation of Authoritative Bahá'í Texts into the Spanish Language

6 January 1993

To the National Spiritual Assemblies of Spanish-speaking countries

Dearly Loved Friends,

The Universal House of Justice has recently had occasion to review the development of Spanish Bahá’í literature and assess its current needs. One of the important issues relates to the translation of authoritative Bahai Texts into the Spanish language. This matter has been the object of a good deal of consideration in conferences and consultations on Spanish Bahá’i publishing in recent years. One recurring recommendation is for the establishment of an international body responsible for the direction and approval of such translation work.

The House of Justice has now decided to appoint an International Panel for Spanish Translations of Bahá’í Literature, to consist, initially, of three competent and experienced believers, namely: Mr. Nabil Perdu of Spain, Mr. Conrad Popp of Chile, and Mrs. Migdalia Diez of Puerto Rico. This group will be responsible for producing authorized Spanish versions of the Bahá’i Writings suitable for all the Spanish- speaking Bahá’is of the world.

The Universal House of Justice will provide guidance to the panel directly and keep the members informed of any corrections and revisions to the authorized English versions of Bahá’i Texts decided upon at the World Centre.

Mr. Perdu is being asked to serve as the coordinating member of this panel, and as its point of reference and central address. He will act in conjunction with his fellow members for the services to be performed. These services will for the most part consist of supervising the preparation and approval of translations and revisions of the Spanish versions of the authoritative texts of the Faith, that is, the works of Bahá’u’lláh, the Báb, and ‘Abdu’l-Bahá, as well as the writings of Shoghi Effendi and the messages of the Universal House of Justice. The work of the panel will involve not only its own members but others it may wish to call upon. In the course of its activities it should welcome and consider suggestions, concerns and appeals about its translations and services from various quarters. The panel will in this way serve as a central core for the many friends able to assist in these far-reaching tasks. It should strive to continually raise the quality and accuracy of the translations of Spanish Bahá’í literature.

Childhood abuse, and revoking parent's right of marriage consent

December 1992

Dear Bahá'í Friend,

Your letter of 23 October 1992 addressed to the Universal House of Justice was received on 29 November 1992, and we have been asked to provide the following response.

The House of Justice is very pleased to learn of the progress you are making in recovering from the difficulties of the past, and is delighted by your wholehearted and enthusiastic commitment to the practice of the Teachings and your involvement in Bahá'í community activities. It is confident that, with the passage of time, you will proceed from strength to strength, and that your earnest endeavours will be reinforced by the spiritual potencies of the Revelation of Bahá'u'lláh.

Turning now to the questions you have raised, the House of Justice has decided that when a Bahá'í has suffered sexual abuse such as incest from a parent, that believer is free to approach the National Spiritual Assembly for a determination that such an action warrants deprivation of the right of the parent to give consent to marriage. At present such matters have to be referred by a National Assembly to the Universal House of Justice on a case by case basis.

You are encouraged to follow the advice of your therapist in regard to the absences which you should take from your employment in order to facilitate your healing from the trauma you experienced in the past. The time taken away from work beneficial to society would doubtless be more than compensated for by the increase in effectiveness with which you will be able to perform such functions when your healing is more advanced. Your therapist is also in the best position to assist you to distinguish between those events which have occurred, and any other impressions in your memory which may not be based on actual experiences.

The House of Justice has asked us to reiterate the expressions of sympathy and loving concern expressed in the letter of 9 September 1992 sent to you on its behalf, and to assure you of its prayers at the Sacred Threshold for your continued healing and for your abiding happiness.

With loving Bahá'í greetings,

For Department of the Secretariat

(Baha’i Library Online)

The “House of Justice's reference to Bahá'u'lláh as ‘the most precious Being ever to have drawn breath on this planet’”

21 December 1992

Dear Bahá'í Friend,

The Universal House of Justice has received your letter of 24 November 1992 and has asked us to send you the following reply.

That the House of Justice's reference to Bahá'u'lláh as "the most precious Being ever to have drawn breath on this planet" has caused, as you say, such misconceptions among the believers is a sign of the degree to which the friends need to study the Writings and deepen their understanding of the Teachings of the Faith. Had they done so sufficiently they would surely have been able to comprehend the context in which the statement was made, as you did, and would have been untroubled by it.

In answer to a recent letter on the subject, the following comments were conveyed on behalf of the House of Justice, and we repeat them here as an assistance to you in explaining the matter to any friends who raise it with you.

It would seem that the agitation shown by certain of the friends to the description of Bahá'u'lláh as "the most precious Being ever to have drawn breath on this planet", and their impression that this indicates some new doctrine, arises from their lack of familiarity with the range of expressions used in the Sacred Writings and by the beloved Guardian, and their inability to grasp that such expressions are used in the context of the illumination of the stations of the Manifestations of God as conveyed by Bahá'u'lláh in the Kitáb-i-Íqán and elucidated by the Guardian in "The Dispensation of Bahá'u'lláh".

This description, in fact, is not so different from the Guardian's words in his cablegram of 3 June 1957, which appears on page 122 of "Messages to the Bahá'í World". He refers to:

“… the adoption and execution of preliminary measures designed to herald the construction in future decades of the stately, befitting Mausoleum to enshrine the holiest dust the earth ever received into its bosom.”