March 31. On this date in 1941, the New York Supreme Court dismissed a court case brought by National Spiritual Assembly and Trustees of the Bahá'ís of the United States and Canada against Mirza Ahmad Sohrab for the use of the word "Bahá'í."

March 31. On this date in 1941, the New York Supreme Court dismissed a court case brought by National Spiritual Assembly and Trustees of the Bahá'ís of the United States and Canada against Mirza Ahmad Sohrab for the use of the word "Bahá'í."

 The judge granted a motion to dismiss, stating that "the plaintiffs have no right to a monopoly of the name of a religion. The defendants, who purport to be members of the same religion, have an equal right to use the name of the religion..."

Horace Holley, as a member of the National Spiritual Assembly and the New York Spiritual Assembly, had attempted to gain control of the "New History Society," which Ahmad Sohrab had founded in 1929 with Lewis Stuyvesant Chanler and his wife Julie, in order to propagate the Bahá'í Faith.

Ahmad Sohrab had served as 'Abdu'l-Bahá's secretary and interpreter from 1912 to 1919. For example, aside from accompanying 'Abdu'l-Bahá during his tour of North America in 1912, on December 23, 1918, 'Abdu'l-Bahá sent Ahmad Sohrab to the United States to deliver the Tablets of the Divine Plan, a collection of 14 letters written between September 1916 and March 1917 by 'Abdu’l-Bahá to Bahá’ís in the United States and Canada. These collective letters, along with Bahá’u’lláh’s Tablet of Carmel and ‘Abdu’l-Bahá's Will and Testament were described by Shoghi Effendi as three of the "Charters" of the Bahá’í Faith.

The conflict resulted in Ahmad Sohrab and the Chanlers' being declared Covenant-breakers around 1939.

Despite the failed litigation, in 1951, Shoghi Effendi appointed Horace Holley a Hand of the Cause of God.

The Administrative Order has repeatedly brought forth litigation related to issues centering on copyright and trademark. For example, on May 8, 2005, the Orthodox Bahá'ís, listed as the Second International Bahá'í Council, won a legal case brought against them by the National Spiritual Assembly of the Bahá'ís of the United States before the World Intellectual Property Organization (see WIPO Case No. D2005-0214) for the use of the domain name uhj.net.

January 24, 1957, Shoghi Effendi addressed a letter to the National Spiritual Assembly admonishing the Assembly that an unnamed individual "cannot consider himself spiritually a Bahá'í and be associated with the avowed enemies of the Faith such as the New History Society; and that he should discontinue supporting their work or having anything to do with them; otherwise, he will find that he has been deprived wholly of his association with the Bahá'í Cause; in other words, he will not only lose his voting rights, but be outside the Faith."

1394. New History Society--Avowed Enemies of the Faith
"As regards ..., he should be kindly but firmly admonished by your Assembly that he cannot consider himself spiritually a Bahá'í and be associated with the avowed enemies of the Faith such as the New History Society; and that he should discontinue supporting their work or having anything to do with them; otherwise, he will find that he has been deprived wholly of his association with the Bahá'í Cause; in other words, he will not only lose his voting rights, but be outside the Faith."
(From a letter of the Guardian to the National Spiritual Assembly of the United States, January 24, 1957)

On March 10, 1958, four months after Shoghi Effendi's death, the Hands of the Cause of God resident in Haifa addressed a letter "To the Hand of the Cause, Mr. Horace Holley" feeling "it necessary to urge that the statement 'A New Bahá'í Era' be withdrawn from circulation.

To the Hand of the Cause, Mr. Horace Holley
March 10, 1958
Revered Bahá'í Brother:
The Hands in the Holy Land are sending a detailed answer to the questions raised in the letter of February 24, 1958 addressed to us by the American Hands and the National Spiritual Assembly.
We believe that the points covered in our letter also meet the request made in your separate communication of February 25 to your fellow Hands in Haifa.
Here, as you know, we receive letters from all parts of the world which reflect the approach of the believers of diverse backgrounds to the problems created by the beloved Guardian's passing. As a result, the Custodians have been made very conscious of the necessity to strive for unity in the approach to fundamental matters affecting the structure and future development of the Cause. The Custodians from East and West are aware of the wisdom of avoiding statements or points of view on basic issues which cannot be accepted equally by East and West, and indeed by all of the Bahá'í world, especially in this period, so soon after the ascension of the beloved Guardian, when we are still unable to grasp the full implications of the present situation.
It would have been a great help if you yourself could have served here in these early and critical months, and given us the benefit of your experience and clarity of thought on the many pressing issues with which we have had to cope.
You will now, we feel sure, understand our delicate position and the reasons why we felt it necessary to urge that the statement "A New Bahá'í Era" be withdrawn from circulation. Your fellow-Hands serving here are confident you will place this whole question and its world-wide implications before the members of your National Assembly in such a way that they will fully understand the reasons underlying the actions taken here.
No doubt when the entire body of the Hands gather at our next meeting later this year we will have many things to discuss, and each one win have a greater contribution to make in view of this tragic year's experiences.
We all send you our devoted love and assure you that you are often remembered in our prayers.
Yours in the service of the beloved Guardian,
HANDS OF THE CAUSE IN THE HOLY LAND

March 31. On this date in 1941, Shoghi Effendi wrote "The teachings bear no reference to any genealogical tie between the Prophets of the Near and Far East."

 

March 31. On this date in 1941, Shoghi Effendi wrote "The teachings bear no reference to any genealogical tie between the Prophets of the Near and Far East."

1695. There Were No Followers of the Bab and Bahá'u'lláh from the Far East During Their Ministry
"As there were no followers of the Bab or Bahá'u'lláh derived from the religions of the Far East in Their days, this may be the reason that they did not address any Tablets directly to these people. Also we must remember that every religion springs from some root, and just as Christianity sprang from Judaism, our own religion sprang from Islam, and that is why so many of the teachings deduct their proofs from Islam."
(From a letter written on behalf of Shoghi Effendi to an individual believer, March 5, 1957)
"The teachings bear no reference to any genealogical tie between the Prophets of the Near and Far East."
(From a letter written on behalf of Shoghi Effendi to an individual believer, March 31, 1941)

March 31. On this date in 1983, the Universal House of Justice wrote "The law of the Obligatory Prayers is, of course, binding on the friends in Europe, and regular, whole-hearted obedience to this law will in itself nourish the growth of spirituality. Nor should the friends neglect Bahá'u'lláh's exhortation to read the Sacred Scriptures every morning and evening."

March 31. On this date in 1983, the Universal House of Justice wrote "The law of the Obligatory Prayers is, of course, binding on the friends in Europe, and regular, whole-hearted obedience to this law will in itself nourish the growth of spirituality. Nor should the friends neglect Bahá'u'lláh's exhortation to read the Sacred Scriptures every morning and evening."

1840. The Obligatory Prayers and Reading Sacred Scriptures Every Morning and Evening Nourish Growth of Spirituality
"The law of the Obligatory Prayers is, of course, binding on the friends in Europe, and regular, whole-hearted obedience to this law will in itself nourish the growth of spirituality. Nor should the friends neglect Bahá'u'lláh's exhortation to read the Sacred Scriptures every morning and evening."
(From a letter written on behalf of the Universal House of Justice to an individual believer, March 31, 1983)

March 31. On this date in 1949, Shoghi Effendi wrote "The thing the ... believers must do is to deepen themselves in the Covenants of Bahá'u'lláh and Abdu'l-Bahá. Mere intellectual understanding of the Teachings is not enough. Deep spirituality is essential, and the foundation of true spirituality is steadfastness in the Covenant."

March 31. On this date in 1949, Shoghi Effendi wrote "The thing the ... believers must do is to deepen themselves in the Covenants of Bahá'u'lláh and Abdu'l-Bahá. Mere intellectual understanding of the Teachings is not enough. Deep spirituality is essential, and the foundation of true spirituality is steadfastness in the Covenant."

1841. The Foundation of Spirituality is Steadfastness in the Covenant
"The thing the ... believers must do is to deepen themselves in the Covenants of Bahá'u'lláh and Abdu'l-Bahá. Mere intellectual understanding of the Teachings is not enough. Deep spirituality is essential, and the foundation of true spirituality is steadfastness in the Covenant."
(From a letter written on behalf of Shoghi Effendi to an individual believer, March 31, 1949)

March 31. On this date in 1932, Shoghi Effendi wrote teachers "are only pure souls who take the first step, and then let the spirit of Bahá'u'lláh move them and make use of them....perhaps thrown aside by the Spirit of the Cause as useless souls."

March 31. On this date in 1932, Shoghi Effendi wrote teachers "are only pure souls who take the first step, and then let the spirit of Bahá'u'lláh move them and make use of them....perhaps thrown aside by the Spirit of the Cause as useless souls."

65."Perhaps the reason why you have not accomplished so much in the field of teaching, is the extent you looked upon your own weaknesses and inabilities to spread the Message. Bahá'u'lláh and the Master have both urged us repeatedly to disregard our own handicaps and lay our whole reliance upon God. He will come to our help if we only arise and become active channel for God's grace. Do you think it is the teachers who make converts and change human hearts? No, surely not. They are only pure souls who take the first step, and then let the spirit of Bahá'u'lláh move them and make use of them. If any of them should even for a second consider his achievements as due to his own capacities, his work is ended and his fall starts. This is in fact why so many competent have after wonderful services suddenly found themselves absolutely impotent and perhaps thrown aside by the Spirit of the Cause as useless souls. The criterion is the extent to which we are ready to have the will of God operate through us. "Stop being conscious of your frailties, therefore; have a perfect reliance upon God; let your heart burn with the desire to serve His Mission and proclaim His call; and you will observe how eloquence and the power to change human hearts will come as a matter of course.
Shoghi Effendi will surely pray of your success if you should arise and start to teach. In fact the mere act of arising will win for you God's help and blessings."
(From a letter dated March 31, 1932 to an Individual believer)

March 31. On this date in 1955, a letter to the Bahá'í Group of Key West, Florida, stated "that the most effective method of teaching the Faith is the fireside meeting in the home. Every Bahá'í as a part of his spiritual birthright, must teach, and the one avenue where he can do this most effectively is by inviting friends into his home once in 19 days, and gradually attracting them to the Cause."

March 31. On this date in 1955, a letter to the Bahá'í Group of Key West, Florida, stated "that the most effective method of teaching the Faith is the fireside meeting in the home. Every Bahá'í as a part of his spiritual birthright, must teach, and the one avenue where he can do this most effectively is by inviting friends into his home once in 19 days, and gradually attracting them to the Cause."

828. Firesides More Effective Than Publicity
"...I would like to comment that it has been found over the entire world that the most effective method of teaching the Faith is the fireside meeting in the home. Every Bahá'í as a part of his spiritual birthright, must teach, and the one avenue where he can do this most effectively is by inviting friends into his home once in 19 days, and gradually attracting them to the Cause. After the individuals have confidence in the pioneer, and the pioneer in the individuals, then they can be taught and confirmed in the Faith. This method is far more effective than advertising in newspapers, public lectures etc. The Guardian is encouraging the believers over the world, including those on the home fronts, to engage in this method of teaching."
(From a letter written on behalf of the Guardian to the Bahá'í Group of Key West, Florida, March 31, 1955: Bahá'í News, No. 292, pp. 9-10)

March 31. On this date in 1949, Shoghi Effendi wrote German Bahá'ís "one of the reasons God has given us the institution of Guardianship is to prevent men from crystallizing the Cause of God into a rigid system."

March 31. On this date in 1949, Shoghi Effendi wrote German Bahá'ís "one of the reasons God has given us the institution of Guardianship is to prevent men from crystallizing the Cause of God into a rigid system."

31 March 1949
First, let me say that one of the reasons God has given us the institution of Guardianship is to prevent men from crystallizing the Cause of God into a rigid system. Your questions are mostly along the line of trying to lay down a fixed pattern for future society, long before the time for such a pattern is ripe. Remember that Bahá'u'lláh says what is not already revealed, the International House of Justice must in the future legislate, and it can make, and abrogate if necessary, its own laws. This means not fixity in guiding society, but fluidity!
No. 1 Bahá'u'lláh and the Master mention only Local, National and an International House of Justice. There is no provision for divisional ones. Each city will have its own Spiritual Assembly, not a number of district ones. Naturally, district 19 Day Feasts can be held where there are very many Bahá'ís in one city.
No. 2 The Hands of the Cause will have executive authority in so far as they carry out the work of the Guardian.
No. 3 Spiritual Assembly is the name at present for the body which in future will be called "House of Justice".
No. 4 The Badí' Calendar will be used generally. The Bahá'í week has seven days.
No. 5 There is nothing about "ground organization". These details are left for future legislation.
No. 6 No. Such things are for the consideration of the legislative bodies in future.
No. 7 No. But 'Abdu'l-Bahá stated there are other worlds than ours which are inhabited by beings capable of knowing God.
No. 8 The Bahá'í Temple in America has been dragging on, uncompleted, since 19..(figures unreadable); its completion is absolutely essential. We are builders, we have confidence in the protection of God. We cannot give up our work just because the atom bomb has been invented! This would be cowardly! The United Nations disposes of millions and millions of dollars and part of its work is to educate humanity towards peace and against war. Our completion of the Bahá'í Temple will cost 3/4 of a million; what could this sum do in comparison to the efforts of the United Nations?
The thing the German believers must do is to deepen themselves in the Covenants of Bahá'u'lláh and 'Abdu'l-Bahá. Mere intellectual understanding of the teachings is not enough. Deep spirituality is essential, and the foundation of true spirituality is steadfastness in the Covenant.

On March 16, 1900, the nascent Chicago Bahá'í community selected a ten-member Board of Council. Neither Ibrahim George Kheiralla nor any of his supporters were selected to serve on the Board.

On May 15, 1901, the Chicago Bahá'ís elected a nine-man Board of Council for a term of five years.

On May 20, 1901, the number of members on the Board of Council was raised to 12. On May 24, 1901, the name of the Chicago Board of Council was changed to the House of Justice.

One year later, on May 10, 1902, on the request of 'Abdu'l-Bahá, the all-male Chicago House of Justice changed its name to the House of Spirituality. The body remained all-male. The Chicago House of Spirituality was complemented by the Women’s Assembly of Teaching.

In 1909, at the first American Bahá'í National Convention in Chicago, Bahá'í Temple Unity was incorporated to hold title to the Temple property and to provide for its construction. Women are allowed to serve on this body. A constitution was framed and an Executive Board of the Bahá'í Temple Unity elected.

In 1922, on the instructions of Shoghi Effendi, Bahá'í Temple Unity was renamed the National Spiritual Assembly of the United States and Canada.

On February 25, 1902, Corinne True wrote 'Abdu’l-Bahá about the exclusion of women from the Chicago Bahá’í governing body, Chicago House of Justice, noting that "many" felt it should be a "mixed board" because "women in America stand so conspicuously for all that is highest & best in every department." In his response 'Abdu’l-Bahá stated that while "in the sight of God, the conduct of women is the same as that of men" and there was "no difference" between the sexes, nevertheless the "House of Justice" had to consist only of men and that the "reason will presently appear, even as the sun at midday." True accepted 'Abdu’l-Bahá’s ruling–which also affirmed the equality of the sexes–and poured her energy into the Chicago Bahá’í women’s organization, which 'Abdu’l-Bahá highly praised. For the next eight years Chicago had two parallel Bahá’í organizations, one confined to men, the other to women.

On November 30, 1930, Shoghi Effendi wrote "In fact Bahá’u’lláh clearly states that affairs of state as well as religious questions are to be referred to the Houses of Justice into which the Assemblies of the Bahá’ís will eventually evolve."

Regarding the question raised in your letter, Shoghi Effendi believes that for the present the Movement, whether in the East or the West, should be dissociated entirely from politics. This was the explicit injunction of ‘Abdu’l-Bahá. . . . Eventually, however, as you have rightly conceived it, the Movement will, as soon as it is fully developed and recognized, embrace both religious and political issues. In fact Bahá’u’lláh clearly states that affairs of state as well as religious questions are to be referred to the Houses of Justice into which the Assemblies of the Bahá’ís will eventually evolve."
(30 November 1930)

On October 5, 1950, Shoghi Effendi wrote that "the Assembly is a nascent House of Justice."

270. Assembly is a Nascent House of Justice--Individuals Toward Each Other Governed by Love, Unity, etc.
"...There is a tendency to mix up the functions of the Administration and try to apply it in individual relationships, which is abortive, because the Assembly is a nascent House of Justice and is supposed to administer, according to the Teachings, the affairs of the community. But individuals toward each other are governed by love, unity, forgiveness and a sin-covering eye. Once the friends grasp this they will get along much better, but they keep playing Spiritual Assembly to each other and expect the Assembly to behave like an individual...."
(From a letter written on behalf of the Guardian to an individual believer, October 5, 1950: Living the Life, p. 17)

When today's Local and National Spiritual Assemblies become local and national Houses of Justice, their membership will once again become exclusively male.

March 31. On this date in 1937, Shoghi Effendi wrote "the validity of a Bahá'í marriage is conditioned upon the consent of the two parties and their parents only. So that in case the other members of your family show any dislike or opposition to your sister's union with ....., their approval does under no circumstances invalidate it. Your parents' approval would be sufficient, even through all the rest of your family may violently oppose it."

March 31. On this date in 1937, Shoghi Effendi wrote "the validity of a Bahá'í marriage is conditioned upon the consent of the two parties and their parents only. So that in case the other members of your family show any dislike or opposition to your sister's union with ....., their approval does under no circumstances invalidate it. Your parents' approval would be sufficient, even through all the rest of your family may violently oppose it."

... the validity of a Bahá'í marriage is conditioned upon the consent of the two parties and their parents only. So that in case the other members of your family show any dislike or opposition to your sister's union with ....., their approval does under no circumstances invalidate it. Your parents' approval would be sufficient, even through all the rest of your family may violently oppose it.
31 March 1937 to two believers.

March 31. On this date in 1925, Effie Baker wrote in her diary "Shoghi Effendi sent for all of us and told us he had asked the ladies of the household to prepare the pictures of Bahá'u'lláh and the Bab for us to see. The picture of Bahá'u'lláh is a photo (in sitting posture at a table). A wonderfully powerful face. To me the eyes were half-closed but they seemed to search one's heart and involuntarily the words came to one's lips, Oh! God forgive me! The others are a series of three small paintings of him done by an artist (Persian) from memory depicting him in his youth, which did not appeal to me so much. The third, a painting of the Bab, is small, and depicts him in a praying attitude. It is a beautiful, quiet, spiritual face. The art is eastern in its conception and contrasting to western ideas."

March 31. On this date in 1925, Effie Baker wrote in her diary "Shoghi Effendi sent for all of us and told us he had asked the ladies of the household to prepare the pictures of Bahá'u'lláh and the Bab for us to see. The picture of Bahá'u'lláh is a photo (in sitting posture at a table). A wonderfully powerful face. To me the eyes were half-closed but they seemed to search one's heart and involuntarily the words came to one's lips, Oh! God forgive me! The others are a series of three small paintings of him done by an artist (Persian) from memory depicting him in his youth, which did not appeal to me so much. The third, a painting of the Bab, is small, and depicts him in a praying attitude. It is a beautiful, quiet, spiritual face. The art is eastern in its conception and contrasting to western ideas."

Fifth interview with Shoghi Effendi 31 March 1925
Shoghi Effendi sent for all of us and told us he had asked the ladies of the household to prepare the pictures of Bahá'u'lláh and the Bab for us to see. The picture of Bahá'u'lláh is a photo (in sitting posture at a table). A wonderfully powerful face. To me the eyes were half-closed but they seemed to search one's heart and involuntarily the words came to one's lips, Oh! God forgive me! The others are a series of three small paintings of him done by an artist (Persian) from memory depicting him in his youth, which did not appeal to me so much. The third, a painting of the Bab, is small, and depicts him in a praying attitude. It is a beautiful, quiet, spiritual face. The art is eastern in its conception and contrasting to western ideas.
The others were beautiful photos of the Master and one could there fully realise His majestical beauty, simplicity, and kindness of heart, showered to all creatures irrespective of race, colour, or creed. One who meekly withstood the onslought of the enemy bearing no trace of malice, showing naught but loving service to all mankind, from day to day, though many trials, tribulations and indignities were heaped upon him.

March 31. On this date in 1997, Frederick Glaysher, a Bahá'í of over twenty years who pioneered to Japan and an American Indian reservation, addressed a letter to the Universal House of Justice concerning authoritarianism by the Bahá'í Administrative Order.

March 31. On this date in 1997, Frederick Glaysher, a Bahá'í of over twenty years who pioneered to Japan and an American Indian reservation, addressed a letter to the Universal House of Justice concerning authoritarianism by the Bahá'í Administrative Order.

March 31, 1997
The Universal House of Justice of the Bahais of the World Haifa, Israel
Dear Members of the Universal House of Justice:
After careful reflection and prayer for the past few days, I've decided that open public discussion and knowledge are more important than my own status as a Bahai.
I have been a Bahai for more than twenty years, since 1976. I became a Bahai by reading almost every single Bahai book published at the time. Given my background as a Catholic and poet, I was deeply moved by the beauty and profundity of the Bahai Writings. As a young person, I spent two months travel teaching throughout Michigan with several other youthful, innocent Bahais. Like many, I have sacrificed financially to contribute to the Bahai Faith. I pioneered for a year and a half in Japan, for two years on an American Indian reservation, and have travel taught in China. The spiritual profundity of the Bahai vision, as reflected in the work of the African-American poet Robert Hayden, inspired me to study at the University of Michigan under him and to spend considerable time and labor editing his collected poems and prose for Liveright and the University of Michigan Press. I have published two essays in the Bahai magazine World Order and spent more time than I can remember at Bahai summer camps, workshops, and deepenings. Throughout all my varied Bahai experience, I have loved the Figures and Teachings of the Faith even as the conviction has grown that all information and discussion in the Bahai Faith is subtly manipulated, controlled, and distorted for the "good of the Faith." There seems to be a pervasive, rigid control of all thought, ideas, and information that calls into question the motives of the individuals in power in the Bahai Administration.
As a published writer and former college and university instructor of rhetoric and literature for over ten years, I believe the whole process of "review" has become a complete farce and disgrace to the Bahai Faith and is suggestive of the worst censorship under the most repressive regimes, religious or secular, of historical experience. If one truly wishes to understand why many Bahais, both highly educated and others, leave the Bahai Faith or become "inactive" and withdraw into silence and uninvolvement with the religion, one need only to look objectively at what seems to be the oppressive and coercive methods of people in the Bahai Administration itself to find the answer.
My experiencing of these same methods of censorship and distortion on soc.religion.bahai proved to be the last intolerable straw. My attempt to form an unmoderated newsgroup on the Internet that no one could manipulate and censor has a long experience of Bahai tyranny in the background. The resorting to deceit and back-channel communication by the moderators of soc.religion.bahai and others naively believing they're working for the benefit of the Bahai Faith by campaigning for 691 unethical NO votes on talk.religion.bahai further proves the pervasive acceptance of disreputable tactics by Bahais in their attempt to maintain a stranglehold over all thought and discussion.
Recently, more than ever, I've often recalled the words to me in private several times of Robert Hayden, the only Bahai to be appointed Consultant in Poetry to the Library of Congress: "Why I continue to have anything to do with the Bahai Faith, I do not know, I do not know." I myself no longer know.I suppose I hope that the oppressive, coercive methods that have come to be accepted and justified in the Bahai Administration, demonstrated for instance in the crushing of the magazine Dialogue, the incidents surrounding the Bahai Encyclopedia, the listserv Talisman I, and the continuingly crude, unreadable propoganda vehicle of the American Bahai, might yet be put aside in favor of the beautiful vision of Baha'u'llah and Abdul-Baha for freedom of religious conscience and belief and a humane, tolerant universalism. I fear that all too often the religious totalitarianism of Baha'u'llah's fanatical homeland has seeped into every nook and cranny of His religion, smothering out the free light of the human soul and hamstringing His Administration.
It was with the bitterest of feelings that I observed some time ago the Bahai exhibition, a deceitful propaganda event really, on freedom of religious conscience and belief sponsored by the National Spiritual Assembly in the rotunda of the Capitol in Washington, D.C., so far in reality from the truth was it, so misled, trusting, and uninformed were the Congressmen of my country....
If censorship is allowed in the Bahai Faith, I would like to know what passages of the Bahai Writings support it and what are the "rules," if you will, of Bahai censorship. It seems to me that censorship pervades the Bahai Faith so thoroughly that some Bahais regularly use it as a method of intimidation and silencing of anyone with an unconventional opinion by accusing the individual of being a covenant breaker. This tactic was used against me by at least three Bahais during the discussion period for talk.religion.bahai and tacitly condoned by the moderators and others.
I include, at the end, a threatening, coercive email message I received on March 27, 1997, from Mr. Hoda Mahmoudi, Auxiliary Board Member for Michigan, at a crucial juncture of the discussion and voting for talk.religion.bahai and would like an explanation of his motives.
I, and perhaps the rest of the world, would greatly appreciate evidence that there are not now nine ayatollahs residing in Israel on Mt Carmel.
Respectfully,
FG

March 30. On this date in 2010, an article in The Korea Herald introduced the Bahá'í Faith as "a major world religion with more than 5 million followers" and quoted Firaydun Mithaq as saying "the number of the Baha'is in Korea is not over 200 active believers."

March 30. On this date in 2010, an article in The Korea Herald introduced the Bahá'í Faith as "a major world religion with more than 5 million followers" and quoted Firaydun Mithaq as saying "the number of the Baha'is in Korea is not over 200 active believers."


This is the last part in a series looking into religion in Korea. The objective is to give expatriates a springboard from which to develop spiritually by providing the contact information. Feature articles have examined Buddhism, Christianity, Hinduism, Islam, and Judaism. -- Ed.


It`s a major world religion with more than 5 million followers. There are no priests. A Local Spiritual Assembly is elected. It is practiced in 127,400 locations -- including Korea -- in 802 languages. It emphasizes the unity of the major world religions.

When they gather they discuss how as individuals and as a community they can contribute to building a better world as their legacy.
The Baha`I faith counts itself as another of the world`s religions with followers in Korea.
Firaydun Mithaq, a member of the Baha`I community, says that there are believers throughout the country, including in Seoul, Songnam, Anyang, Cheongju, Daegu, Gwangju, Daejeon and Busan.
"Although the number of the Baha`Is in Korea is not over 200 active believers, the Korean Baha`I community is composed of vibrant and dynamic members that are committed to serve the Korean society primarily in the field of education," Mithaq said. "They respect and cherish the Korean culture and exalt their religious beliefs."
Mithaq, an Australian with 18 years of experience in Korea, holds a doctorate in education and is a professor at Kyung Hee University in Seoul.
He explained that Baha`Is in Korea worship daily at their homes and often regularly hold prayer gatherings in their administrative centers -- in Seoul, located at Huam-dong.
There are elected bodies or counsels in each city, town or village that organize and administer community religious affairs and activities. There are no rituals; in the Baha`I faith prayers are offered voluntarily by individuals in the gatherings.
The faith is a relatively new one, having been founded only about 150 years ago by Baha`u`llah in the middle of 19th century in Persia. (Baha`u`llah is a title given to the founder and is made up of two words: "Baha," meaning glory and "Allah," meaning God. Putting the two words together, you get "the Glory of God.")
One of the more unique things about Baha`I is its decentralized structure. Each center, whether in Daegu, New York or London, has an elected administrative counsel that provides information, study materials and systematic study programs for inquires into the Baha`I Faith and the needs of the Baha`I community.
"The Baha`I community is open to everyone and welcomes people from any religion to participate in its study gatherings, prayer meetings and important festivals.
The community meets regularly to socialize with everyone "in their gatherings with spirit of respect love and unity," explains Mithaq. They also study the Baha`I Writings and plan programs to serve the outer community in child education, junior youth empowerment and humanitarian community services aimed at spiritual, social and educational development.
In an e-mail interview, Kamran Eshraghian gave some important background information on Baha`Is. He said that humanity has entered a new era of enlightenment whereby the earth`s inhabitants are now challenged to draw on their collective inheritance to take up, consciously and systematically, the responsibility for the design of their future.
"Baha`I teachings highlight that appearance of religion cannot be seen as a series of independent and random events, but rather as a single endless process, that is called `religion` with a common source and a common purpose as the catalyst for education and advancement of humanity," he said.
Interestingly, the Baha`I perspective says that the appearance of religion is progressive and proportional to an increasing spiritual capacity of humans as we advance.
"Over time, spiritual truth is distorted, human virtues such as truthfulness, compassion, justice, disappear. It is at this point of time a where humanity becomes in need of spiritual renewal that new religion emerges to facilitate humanity`s advancement," explained Eshraghian.
Eshraghian lives in Cheongju City, Chungcheongbuk- do. He received his Ph.D., MEngSc., and BTech., degrees from the University of Adelaide, Australia. In 2004 he received a Doctorate of Engineering from the University of Ulm, Germany, for his research in the integration of nanoelectronics with that of light wave technology. He currently serves as chairman of the board of directors of four hi-tech companies, holds an adjunct chair at UKM in Malaysia, and is a visiting scholar at University of Adelaide.
Eshraghian was a member of the auxiliary board of the Baha`I faith in Australia from 1974 to 1985.
"Baha`u`llah compared the world community to that of the human body being highly interconnected. Therefore Baha`I communities in their gatherings consult and exchange ideas on issues pertaining to values, education, developments in the art of consultation, enrichment and empowerment of children and the youth through developing their understanding of virtues such as trustworthiness, truthfulness, compassion, sense of justice and practical measures that can advance the prospects for peaceful development of all peoples."
Members of democratically-elected Local Spiritual Assemblies look after the affairs of the community and can come from all strata of society such as housewives through to engineers, doctors and university professors -- all serving the community for a one year term.
The assembly operates on a consultative basis and decisions are arrived at through majority vote.
The assembly addresses the needs of the community, for example education of children, scheduling of devotional meetings, needs of elderly, and the kind of service they can offer within a neighborhood. The elected should, in Baha`u`llah`s view, consider themselves responsible for the welfare of all of humankind.
What does the Baha`I community strives for? "The well-being of mankind, its peace and security, are unattainable unless and until its unity is firmly established," Eshraghian quoted Baha`u`llah as saying.
"This is what the Baha`I community strives for as they gather together in devotional meetings at homes, at Baha`I center such in Seoul or at houses of worships in several of the continents. These gatherings are open to everyone no matter what religious back ground they may have. Holy writings from major religions are read by individuals.
"To participate effectively in the struggle to bring material well-being to humanity, the religious spirit must find ... new spiritual concepts and principles relevant to an age that seeks to establish unity and justice in human affairs. As the consequence, the Baha`I community is closely knit in thoughts -- and work together to developing their understanding of principles of the Baha`I teaching that revolves around such issues as equality of women and men, harmony of science and religion, elimination of all forms of prejudice, universal education and elimination of extremes of wealth and poverty."

For more information on the Baha`I faith, contact Kamran Eshraghian by e-mail at k.eshraghian@elabs.com.au or Firaydun Mithaq at mithaq99@gmail.com
By Matthew Lamers

(mattlamers@heraldcorp.com)

March 30. On this date in 1957, Amatu'l-Bahá Rúhíyyih Khánum wrote "People who have withdrawn from the Cause because they no longer feel that they can support its Teachings and Institutions sincerely, are not Covenant-breakers--they are non-Bahá'ís and should just be treated as such. Only those who ally themselves actively with known enemies of the Faith who are Covenant-breakers, and who attack the Faith in the same spirit as these people, can be considered, themselves, to be Covenant-breakers."

March 30. On this date in 1957, Amatu'l-Bahá Rúhíyyih Khánum wrote "People who have withdrawn from the Cause because they no longer feel that they can support its Teachings and Institutions sincerely, are not Covenant-breakers--they are non-Bahá'ís and should just be treated as such. Only those who ally themselves actively with known enemies of the Faith who are Covenant-breakers, and who attack the Faith in the same spirit as these people, can be considered, themselves, to be Covenant-breakers."

Haifa, Israel,
March 30, 1957
National Spiritual Assembly of the Bahá'ís of Canada.
The beloved Guardian has instructed me to answer certain matters raised in your recent correspondence with him.
He is delighted to see that substantial progress is being made in Samoa. It is too early for him to say under whose administrative jurisdiction the Samoan Bahá'ís will come in the future. It will probably be Australia, but at the present time, these things have not been definitely settled.
DEFINITION OF COVENANT-BREAKING
People who have withdrawn from the Cause because they no longer feel that they can support its Teachings and Institutions sincerely, are not Covenant-breakers--they are non-Bahá'ís and should just be treated as such. Only those who ally themselves actively with known enemies of the Faith who are Covenant-breakers, and who attack the Faith in the same spirit as these people, can be considered, themselves, to be Covenant-breakers. As you know, up to the present time, no one has been permitted to pronounce anybody a Covenant-breakers but the Guardian himself.
With warm Bahá'í greetings, and assuring you all of his prayers for the success of your important work,
R. RABBANI

March 30. On this date in 1971, the Universal House of Justice wrote " Any believer who arises and leaves his home to journey to another country for the purpose of teaching the Cause is a pioneer. As you know, one of the objectives of every pioneer is to settle and become self-supporting, if possible. If the localities where this condition can be met are not the same as the goals of the National Assembly, such goals may have to be filled by the National Assembly making use of homefront pioneers. The friends are free to go wherever they like and even those supported by the Fund should not be subjected to rigid rules."

March 30. On this date in 1971, the Universal House of Justice wrote " Any believer who arises and leaves his home to journey to another country for the purpose of teaching the Cause is a pioneer. As you know, one of the objectives of every pioneer is to settle and become self-supporting, if possible. If the localities where this condition can be met are not the same as the goals of the National Assembly, such goals may have to be filled by the National Assembly making use of homefront pioneers. The friends are free to go wherever they like and even those supported by the Fund should not be subjected to rigid rules."

1938. Pioneer Status Clarified: Who is a Pioneer?
"The place of settlement of any pioneer depends on his circumstances. If therefore, he can not settle in the localities suggested by the receiving National Spiritual Assembly, this does not mean that he should not be considered a pioneer. Any believer who arises and leaves his home to journey to another country for the purpose of teaching the Cause is a pioneer.
"As you know, one of the objectives of every pioneer is to settle and become self-supporting, if possible. If the localities where this condition can be met are not the same as the goals of the National Assembly, such goals may have to be filled by the National Assembly making use of homefront pioneers. The friends are free to go wherever they like and even those supported by the Fund should not be subjected to rigid rules."
(From a letter of the Universal House of Justice to a National Spiritual Assembly, March 30, 1971)

March 30. On this date in 1965, the Universal House of Justice wrote "the beloved Guardian warned that the disintegrating process will penetrate deeper and deeper into the very core of human society and that much suffering is in store ere mankind is fused by the fires of universal affliction into one organic commonwealth. Even when universal suffrage and all other rights presently sought by civil rights movements are fully attained, there still remains for the Bahá'ís the unaccomplished task of cleansing humanity, by precept and example, of every trace of racial prejudice. Nothing but the Faith of God can accomplish this."

March 30. On this date in 1965, the Universal House of Justice wrote "the beloved Guardian warned that the disintegrating process will penetrate deeper and deeper into the very core of human society and that much suffering is in store ere mankind is fused by the fires of universal affliction into one organic commonwealth. Even when universal suffrage and all other rights presently sought by civil rights movements are fully attained, there still remains for the Bahá'ís the unaccomplished task of cleansing humanity, by precept and example, of every trace of racial prejudice. Nothing but the Faith of God can accomplish this."

456. Bahá'ís Have Task of Cleansing Humanity by Precept and Example
"In many letters and on many occasions the beloved Guardian warned that the disintegrating process will penetrate deeper and deeper into the very core of human society and that much suffering is in store ere mankind is fused by the fires of universal affliction into one organic commonwealth. Even when universal suffrage and all other rights presently sought by civil rights movements are fully attained, there still remains for the Bahá'ís the unaccomplished task of cleansing humanity, by precept and example, of every trace of racial prejudice. Nothing but the Faith of God can accomplish this."
(From a letter of the Universal House of Justice to the National Spiritual Assembly of the United States, March 30, 1965: United States Supplement to Bahá'í News, No. 90, August 1965, p. 2)

March 30. On this date in 1949, Shoghi Effendi cabled "deeply grieved spiritual position German Bahá'í community steadily deteriorating" warning of several individuals including "granddaughter (of) SubhiAzal...mischiefmaking Orientals...sympathizers of Mrs. White or Sohrab or disloyal members (of) 'Abdu'l-Bahá's family, including my brother Hussein..."

March 30. On this date in 1949, Shoghi Effendi cabled "deeply grieved spiritual position German Bahá'í community steadily deteriorating" warning of several individuals including "granddaughter (of) SubhiAzal...mischiefmaking Orientals...sympathizers of Mrs. White or Sohrab or disloyal members (of) 'Abdu'l-Bahá's family, including my brother Hussein..."

TRANSMIT FOLLOWING GERMAN ASSEMBLY DEEPLY GRIEVED SPIRITUAL POSITION GERMAN BAHAI COMMUNITY STEADILY DETERIORATING. NATIONAL ASSEMBLY MUST ARISE LOYALLY VIGILANTLY ENERGETICALLY SAFEGUARD FAITH AND CONFIRM BELIEVERS IN COVENANTS BAHAULLAH ABDULBAHA. GRANDDAUGHTER SUBHIAZAL MUST BE SHUNNED ENTIRELY. HISTORY SOCIETY ACTIVITIES COMPLETELY DISASSOCIATED FROM FAITH. ANY MISCHIEFMAKING ORIENTALS MUST BE GUARDED AGAINST. SYMPATHIZERS OF MRS WHITE) OR SOHRAB OR DISLOYAL MEMBERS ABDULBAHAS FAMILY INCLUDING MY BROTHER HUSSEIN WHO MAY VISIT GERMANY THIS SUMMER MUST BE WATCHED AND WARNED AND IF NECESSARY EXPELLED. COMPROMISE INDECISION PROCRASTINATION WILL CAUSE CRISIS AS SERIOUS AS HERRIGELS. IF APPEAL UNHEEDED GREAT SUFFERING AND LOSS COMMUNITY WILL ENSUE THOUGH FAITH WILL EVENTUALLY TRIUMPH.
SHOGHI RABBANI

March 30. On this date in 1987, the Universal House of Justice responded to five questions by Robert Stauffer regarding the loss of voting rights, Mani, Magi, the five-pointed star, and Joseph Smith and the Mormons. The letter concluded with quotations on Confucianism and Genesis.

March 30. On this date in 1987, the Universal House of Justice responded to five questions by Robert Stauffer regarding the loss of voting rights, Mani, Magi, the five-pointed star, and Joseph Smith and the Mormons. The letter concluded with quotations on Confucianism and Genesis.

Five Questions:
Loss of Voting Rights, Mani, Magi, Five-Pointed Star, Joseph Smith

by / on behalf of Universal House of Justice

published in Bahá'í Studies Bulletin, 4:3-4:4
1991-01
first written or published 1987-03-30

Department of the Secretariat
30 March 1987Mr. Rob StaufferDear Bahá’í Friend,Your letter of 16 December 1986 was referred by the Universal House of Justice to the Research Department, which has prepared responses to your first and third questions. A copy of the Department’s memorandum is enclosed. In reply to your second question, we are instructed by the House of Justice to convey the following comments.No reply has been found to the letter written by the Spiritual Assembly of Seattle to the Guardian in the 1930s, to which you refer. It would sees, however, from the general tenor of the many letters written by the beloved Guardian on the matter of deprivation of voting rights, that, in principle at least, there are no exceptions to the guidance given in the letter quoted on pp. 51-52 of "Messages to Canada", namely:

"...before anyone is deprived of their voting rights, they should be consulted with and lovingly admonished at first, given repeated warnings if they do not mend their immoral ways, or whatever other extremely serious misdemeanor they are committing, and finally, after these repeated warnings, be deprived of their voting rights."

There are, however, many different ways In which this is applied, depending upon the nature of the offence and the situation in each case.For example, when there is an isolated, but serious offence, such as that of a Bahá’í woman who indulges in one act of Immorality as a result of which she gives birth to a child out of wedlock, this is no grounds for the removal of administrative rights. But the Assembly, when it learns of the situation should certainly arrange for the believer to be met and consulted with, to assist her in her difficulties, to ascertain her attitude to the situation. If she has no regret for the offence and indicates that she feels free to repeat it in future, she will need to be educated In the teachings, counselled and, if she does not change her attitude, to be warned that a continuation of such actions would cause forfeiture of her administrative rights. If, however, she is contrite and is determined to lead a moral life henceforth there would be no question of sanctions. The same course would be followed with the man involved if he were a Bahá’í.Another example would involve, not a single offence, but a continuing course of behaviour, such as flagrant and continuing violation of the law prohibiting the drinking of alcohol, or of involvement in political activities In such situations the Assembly should explain the law to the believer, urge him to obey it, encourage and assist him and warn him if necessary. If the response is favourable there would, again, be no need to deprive him of his administrative rights but, if the believer is obdurate or continues in his course of misbehaviour, he should, according to the circumstances of each case be warned and warned again, with increasing severity and, if this produces no amelioration, he would have to lose his administrative rights.A third example involves the taking of a definite step which violates a clear law with which the believer is familiar. Offences against the Bahá’í If of marriage mostly fall in this category. For example, if a believer enters into the married state (e.g. by having a civil wedding) without having a Bahá’í wedding, he must be instructed to immediately rectify the fault. This can often be achieved by having a Bahá’í ceremony without delay; however, there may well be obstacles to the marriage, such as a parent's refusal to give consent. If this consent is not forthcoming, enabling a Bahá’í ceremony to be held, the only solution is to have a divorce, and, pending this, the offender would have to be deprived of his administrative rights. This is not the place to go int all the complications that can arise in connection with breach of Bahá’í marriage law, but this example will suffice to illustrate the point that in such cases the deprivation of rights, while not being automatic, usually follows the offence more swiftly than in other kinds of offence.

With loving Bahá’í greetings,
For Department of the Secretariat
Enclosure

M E M O R A N D U M To: The Universal House of Justice
Date: 30 March 1987
From: The Research Department QUESTIONS FROM MR. ROB STAUFFER Mr. Rob Stauffer has raised several questions in a letter dated 16 December 1986. These questions have been referred to the Research Department for Study. We offer the following information.1. ManíWe have not been able to identify any reference to Man! in the letters written by or on behalf of the beloved Guardian.2. The MagiThe Research Department has identified two references to the Magi in Tablets written by ‘Abdu’1-Bahá. In one Tablet the Master expresses His hope that the recipient will be like tat heavenly star which guided the Magi to Christ. He states in the other that the Magi looked with the eye of truth and were able to discover the star which was an evidence of the birth of Christ. They were thus led to the Son of Truth.3. The Five-Pointed Star as a Symbol of the FaithAs Mr. Stauffer is no doubt aware, a letter written on behalf of the Guardian to an individual and published in "Bahá’í News" 228 (February 1950) on page 4 states:

Strictly speaking the 5-pointed star is the symbol of our Faith, as used by the Bab and explained by Him.

A reference to the use by the Bab of the five-pointed star is made on page 69 of "God Passes By" (Wilmette: Bahá'í Publishing Trust, 1974). However, the Research Department has not been able to identify the explanation to which Shoghi Effendi referred as the works of the Bab held at the World Centre are not as yet properly Indexed.4. Joseph Smith and the MormonsIn addition to the extracts regarding Joseph Smith and the Mormons published on pages 379 and 380 of "Lights of Guidance: A Bahá’í Reference File", comp. Helen Hornby (New Delhi: Bahá’í Publishing Trust, 1983), we share the following quotations from letters written on the Guardian's behalf to Individual believers:

Joseph Smith is nowhere mentioned in the Teachings. Some, however, of the Mormon doctrines are very close in spirit to our own beliefs, and the Mormons should prove a group veil worth teaching the Faith to.

(28 September 1941)

As there is nothing specific about Joseph Smith in the Teachings, the Guardian has no statement to make on his position or about the accuracy of any statements in "The Book of Mormon" regarding American history or its peoples. This is a matter for historians to pass upon.

(31 May 1946)

Mr. Stauffer may wish to take note of the final sentence in the extract above. In his letters, Shoghi Effendi often advised friends who asked similar questions to refer to experts or authoritative books on that subject. Three extracts from such letters written on the Guardian's behalf are enclosed herewith.Regarding the Magi, the Bahá’í World Centre Library has recommended the article in the "New Catholic Encyclopedia", vol. 9 (Washington, D.C.: Catholic University of America, 1967), pp. 60-5, as a good theological treatment of the subject. Other sources which provide interesting information are:

"The New Encyclopaedia Britannica", 15th ed., s.v. "agi", vol. 7, p. 671; and s.v. "Zoroastrianism and Parsiism", vol. 29, p. 1079."The Oxford Dictionary of the Christian Church", 2nd ed. (Oxford: Oxford University Press, 1977), p. 858."The Maryknoll Catholic Dictionary" (New York: Grosset & Dunlap, 1965), pp. 349-50."The New International Dictionary of the Christian Church", 2nd ed. (Grand Rapids: Zondervan, 1978), pp. 620-1.

These sources — particularly the "New Catholic Encyclopedia" — also provide information on Mini and Manichaeism, as does an article by Daniel Keith Conner, "Mani and Manichaeism: A Study in Religious Failure", World Order, vol. 11, no. 2 (Winter 1976-77), pp. 36-45.For further Information on Joseph Smith and Mormonism, the Research Department suggests Mr. Stauffer consult:

William P. Collins, 'The Bahá’í Faith and Mormonism: A Preliminary Survey', World Order, vol. 15, nos. 1 * 2 (Fall 1980/Winter 1981), pp. 33-45;William P. Collins, 'The Bahá’í Faith and Mormonism: Further Reflections', World Order, vol. 17, no. 3 (Spring 1983), pp. 25-33;and the sources cited therein.

Enclosure"As regards Confucianism; the Teachings contain no data on this subject, and the Guardian would therefore advise that you refer to authoritative books regarding the history and teachings of this Faith."

(From a letter dated 8 April 1939 written on behalf of the Guardian to an individual believer)

"Concerning your questions numbered 1, 2, 3, 6, about the Church and Christianity; as no detailed information is given in the Bahá’í teachings on these matters, the Guardian cannot answer you - this is for historians to prove and clarify."

(From a letter dated 1 April 1946 written on behalf of the Guardian to an individual believer)

"We Bahá’ís do not believe in Genesis literally. We know this world was not created in seven days, or six, or eight, but evolved gradually over a period of millions of years, as science has proved. As to where the idea of a seven-day week originated it is certainly very ancient and you should refer to scholars for an answer."The Guardian suggests, if you want to be referred to works of reference regarding the early Christian Church, that you ask some university, or large library, to give you the names of suitable books to read."

(From s letter dated 28 October 19A9 written on behalf of the Guardian to an individual believer)

March 30. On this date in 1980, the Universal House of Justice wrote "The picture on page 83 of William Miller's book is a portrait of Bahá'u'lláh, but different from the one displayed in the International Archives."

March 30. On this date in 1980, the Universal House of Justice wrote "The picture on page 83 of William Miller's book is a portrait of Bahá'u'lláh, but different from the one displayed in the International Archives."

One year later, on February 6, 1981, the National Spiritual Assembly of the Bahá'ís of the United State wrote (also here) "We would like to point out to you that the National Spiritual Assembly has no documentation verifying the authenticity of the illustrations in Mr. William McElwee Miller's book, and as such they cannot be regarded as being of Bahá'u'lláh and the Bab."

"We would like to point out to you that the National Spiritual Assembly has no documentation verifying the authenticity of the illustrations in Mr. William McElwee Miller's book, and as such they cannot be regarded as being of Bahá'u'lláh and the Bab."
Letter from the National Spiritual Assembly of the Bahá'ís of the United States to an individual 6 February 1981
"The picture on page 83 of William Miller's book, but different from the one displayed in the International Archives."
Universal House of Justice to an individual 30 March 1980

March 30. On this date in 1997, an individual asked the Universal House of Justice about a possible a reference in the Kitab-i-Aqdas to the possible end of the Guardianship, and "the authority of the Hands to expel Covenant-breakers at a time when there was no Guardian alive."

March 30. On this date in 1997, an individual asked the Universal House of Justice about a possible a reference in the Kitab-i-Aqdas to the possible end of the Guardianship, and "the authority of the Hands to expel Covenant-breakers at a time when there was no Guardian alive."

Kitab-i-Aqdas and the Expulsion of Covenant Breakers

by / on behalf of Universal House of Justice

1997-06-04

Dear Bahá'í Friend,The Universal House of Justice has received your two emails of 27 and 30 March 1997 . . . It has instructed us to send you the following reply.With regard to your question relating to the provisions of Paragraph 42 of the Kitab-i-Aqdas and your understanding of notes 66 and 67, we are asked to stress that the notes should not be extrapolated beyond their obvious meaning. Paragraph 42 does not explicitly refer to the office of successorship in the Faith; it deals specifically with the authority for the disposition of endowments. It has implications for the successorship inasmuch as it envisages the possibility of a break in the line of Aghsan before the election of the Universal House of Justice, and provides that, in such an eventuality, the matter of endowments should be referred to those "who speak not except by His leave and judge not save in accordance with what God hath decreed in this Tablet...".Note 67 points to the events which actually took place following the passing of Shoghi Effendi before the election of the Universal House of Justice, inasmuch as, during that period, the affairs of the Cause were directed by the Hands of the Cause of God who have neither interpretative nor legislative authority and, indeed, "speak not except by His leave and judge not save in accordance with what God hath decreed...".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.Equipped with such powers, and having been elevated to such a high position, the Hands of the Cause concluded that, among all the then existing institutions of the Faith, it was upon them, as Chief Stewards, that the responsibility for directing the affairs of the Cause rested pending the election of the Universal House of Justice.The body of the Hands of the Cause, at their first conclave, constituted a group of nine Hands to act as an executive nucleus and "conduct and protect the affairs of the Faith from its World Centre" [The Ministry of the Custodians, p. 39.] and "carry on from this Centre the provisions of the World Bahá'í Crusade".[The Ministry of the Custodians, p. 31.] These nine Hands were designated "The Custodians of the Bahá'í Faith" and, following legal advice, they immediately asked the twenty-six National Spiritual Assemblies operating at that time throughout the Bahá'í world to pass resolutions confirming their support of the Custodians, and to send letters to the World Centre pledging their allegiance. The text of the letters received are all published on pages 41 to 50 of The Ministry of the Custodians.It was on such a strong foundation of doctrinal and legal authority that the Hands of the Cause, and the nucleus of nine Custodians in the Holy Land, could bring the World Crusade of the beloved Guardian to its consummation, protect the Faith from the divisive effects of Mason Remey's unfounded claim to the Guardianship, and call for the election of the Universal House of Justice in 1963.Another question concerns the authority of the Hands to expel Covenant-breakers at a time when there was no Guardian alive and, more particularly, to expel Mason Remey from among their own ranks. The House of Justice feels that the above survey of events which transpired after the passing of Shoghi Effendi will assist in clarifying the position in which the Hands found themselves at the time of Mason Remey's disclosure of his claim. Looking at the situation purely in terms of the wording of the Master's Will and Shoghi Effendi's messages, it is evident that the Will gives the Hands the authority to expel those who "oppose and protest" against the Guardian and, by implication, those who "disobey" him and "seek division". The Hands of the Cause concluded that the very advancing of a claim to the Guardianship in conflict with the spirit and letter of the terms of the Will was a repudiation of the terms of a sacred document, the very charter on which the institution of the Guardianship rested.The objection raised by the Hand of the Cause Hasan Balyuzi, in his cable of 12 May 1960 and his letter of 15 May, should be read in its proper context. This objection was in response to the recommendation made by his fellow-Hand, Abu'l-Qasim Faizi, supported by Dr. Ugo Giachery, that the Hands of the Cause in the Holy Land immediately expel three members of the National Assembly of France for supporting and disseminating Mason Remey's claim, at a time when Mason Remey himself had not yet been declared a Covenant-breaker, and when the Hands still hoped that his action was the result of a mental aberration. The view of Mr. Balyuzi was supported by Dr. Adelbert Muhlschlegel. During the months of April and May, messages were still being received from the National Spiritual Assemblies around the world, rejecting Remey's claim and reaffirming their support of the Hands of the Cause. Mason Remey for his part compounded his offence by continuing to circulate his claims to the Bahá'ís, calling upon them to withdraw their support from the Hands, whom he stigmatized as Covenant-breakers, and to cease pursuing the goals of the Ten Year Crusade. On 7 July 1960, by which time the full gravity of the matter had been clearly established, the Custodians wrote to their fellow-Hands throughout the world, outlining the situation, recalling the authority given to the Custodians by the Hands as a body to expel Covenant-breakers, commenting that at that time the possibility of Covenant-breaking by one of the Hands themselves had not been contemplated, and asking the Hands as a body to decide whether they supported the recommendation for the immediate expulsion of Remey, or wished this whole question to be postponed until the holding of the Conclave in October.The response of the Hands was announced to the Bahá'í world in the cable of 26 July 1960: "ENTIRE BODY HANDS OBEDIENT PROVISIONS WILL TESTAMENT CENTRE COVENANT COMMUNICATIONS BELOVED GUARDIAN ENJOINING THEM PROTECT HOLY CAUSE ATTACKS ENEMIES WITHIN WITHOUT ANNOUNCE BAHA'I WORLD MASON REMEY COVENANT BREAKER EXPELLED FAITH...."The hesitation of the Hands to expel Mason Remey, and the objections to precipitate action raised by Mr. Balyuzi and Dr. Muhlschlegel, should not be taken as lack of confidence in the Hands' authority to expel Covenant-breakers, but as a further evidence of the continual care exercised by the Hands not to overstep the bounds of their authority in any individual instance.Mason Remey's subsequent acts showed the extent to which he would go in challenging the actions of Shoghi Effendi. For example, in a general letter of 12 November 1966 published in December 1966 he announced:

The first Guardian of the Faith so construed the Master 'Abdu'l- Baha's Will and Testament that he formed his Administration upon the Babi Faith and not upon the Bahá'í Faith. This mistake has caused so much confusion and misunderstanding and trouble that the only thing for the second Guardian to do, to set matters aright, is to discard all which Shoghi Effendi did and to institute a New Faith which shall be the Orthodox Faith of Bahá'u'lláh under the Holy Name of ABHA in order to carry out the conditions that will lead to the establishment of the TRUE Bahá'í Faith (of Bahá'u'lláh) which Faith has not yet been established in the world.

In another general 1etter dated 31 January 1967 he referred to "violations of the Faith that were made unwittingly by Shoghi Effendi".Subsequent developments are noted in a statement entitled "Mason Remey and those who followed him", of which we enclose a copy. . .

With loving Bahá'í greetings,
xxxx
For Department of the Secretariat
cc: International Teaching CentreEnclosure, "Mason Remey and those who followed him" [online at uhj_mason_remey_followers].