July 30. On this date in 1972, the Universal House of Justice described Local Spiritual Assemblies as "embryos of the majestic institutions ordained by Bahá'u'lláh in His Writings" listing tasks such as "to act as a loving shepherd to the Bahá'í flock...familiarize the Bahá'ís with its plans...encourage him...to contribute freely and regularly to the Fund."

July 30. On this date in 1972, the Universal House of Justice described Local Spiritual Assemblies as "embryos of the majestic institutions ordained by Bahá'u'lláh in His Writings" listing tasks such as "to act as a loving shepherd to the Bahá'í flock...familiarize the Bahá'ís with its plans...encourage him...to contribute freely and regularly to the Fund."

149. A Functioning Local Spiritual Assembly--Salient Objectives to be Attained

"In reply to your letter of July 14th asking guidance as to what is a functioning Local Spiritual Assembly, we offer you the following comments:

"Local Spiritual Assemblies are at the present newly-born institutions, struggling for the most part to establish themselves both in the Bahá'í community and in the world. They are as yet only embryos of the majestic institutions ordained by Bahá'u'lláh in His Writings. This is also true of National Spiritual Assemblies. In the following passage written by the Secretary of the Guardian on his behalf this point is elucidated:

'The Bahá'í administration is only the first shaping of what in future will come to be the social life and laws of community living. As yet the believers are only first beginning to grasp and practice it properly. So we must have patience if at times it seems a little self-conscious and rigid in its workings. It is because we are learning something very difficult but very wonderful--how to live together as a community of Bahá'ís, according to the glorious teachings.' (From a letter dated October 14, 1941 to an individual believer)

"What we find expounded in the writings of our Faith is the lofty station Local Spiritual Assemblies must attain in their gradual and at times painful development. In encouraging these assemblies to attain this aim, there is no harm in the National Spiritual Assembly mentioning certain minimum requirements from time to time, provided it is clear that non-attainment of such standards, which by their very nature must be continuously revised with changing conditions, do not justify the withdrawal of recognition from any weak Assemblies. It would not be profitable therefore for the Universal House of Justice to lay down universal minimum standards for properly-functioning Local Spiritual Assemblies, as these must necessarily differ from country to country, and even from district to district within the same country in the process of the evolution of these Assemblies into Houses of Justice, as envisaged by Bahá'u'lláh.

"Among the more salient objectives to be attained by the Local Spiritual Assembly in its process of development to full maturity are to act as a loving shepherd to the Bahá'í flock, promote unity and concord among the friends, direct the teaching work, protect the Cause of God, arrange for Feasts, Anniversaries and regular meetings of the community, familiarize the Bahá'ís with its plans, invite the community to offer its recommendations, promote the welfare of youth and children, and participate, as circumstances permit, in humanitarian activities. In its relationship to the individual believer, the Assembly should continuously invite and encourage him to study the Faith, to deliver its glorious message, to live in accordance with its teachings, to contribute freely and regularly to the Fund, to participate in community activities, and to seek refuge in the Assembly for advice and help, when needed."

(From a letter of the Universal House of Justice to the National Spiritual Assembly of Bolivia, July 30, 1972)

July 30. On this date in 1946, Shoghi Effendi addressed a letter to Hermann Grossmann stating "The Cause can surely, in this golden hour of opportunity, make greater headway than ever before in its history in Europe."

July 30. On this date in 1946, Shoghi Effendi addressed a letter to Hermann Grossmann stating "The Cause can surely, in this golden hour of opportunity, make greater headway than ever before in its history in Europe."

Hermann Grossmann was born on February 16, 1899 in Rosario, Argentina to a German family. When he was ten years old his family returned to Germany, and Grossmann would become an enthusiastic Bahá'í after serving in the German army in World War I, even during the years when the Bahá'í Faith was banned during Nazi rule.

30 July 1946[to Dr. Hermann Grossmann]

He was so very happy to hear the wonderful news you conveyed of the receptivity you find among the German people, and especially the youth, to the Teachings.

He considers the work of the Cause in Germany of primary importance; the German believers not only have the fertile field of their own people's minds to cultivate, but must, eventually, do a large part of the teaching work to be carried out in the future in Central and Eastern Europe. So he is very anxious to have your affairs running on a smooth administrative basis, and to also have you receive the necessary literature or means of printing it.

He was also delighted to hear the Sun of Truth is again being printed, and that you have been able, in spite of so many handicaps, to distribute thousands of pamphlets and hold so many important public meetings.

Now is certainly the time to carry on the work on an ever-increasing scale; the hearts have suffered much, and the minds are grasping for a solution to the terrible problems facing them. The Cause can surely, in this golden hour of opportunity, make greater headway than ever before in its history in Europe, and you may be sure he will do all in his power to assist you in your labours.

He assures you his loving and ardent prayers will be offered on your behalf and for the success of the work you and the other friends are carrying on at present...

P.S. The Guardian was very pleased to hear that the former adherents of Ruth White and Mr. Herrigel's ideas have expressed the desire to be enrolled in the Faith, and to work according to the administrative Order. He recommends that the National Assembly, by all means, accept them, and assist them to fully grasp the fundamentals of the Will and Testament.

In the Guardian's own handwriting:

Dear and valued co-worker,

I am so glad and grateful to learn of the progress of your activities and of the success attending your efforts in the service of our beloved Faith. I feel confident that you will, in the days to come, add fresh laurels to the crown you have already won in the service of our beloved Faith. Persevere, and rest assured that I will continue to pray for you from the depths of my heart.

Your true and grateful brother,

Shoghi

July 30. On this date in 1946, Shoghi Effendi wrote German Bahá'ís telling them to withdraw from church membership and to make use of "the considerable sums accumulated in Tihrán" by spending "it on the Cause and its institutions in Germany."

July 30. On this date in 1946, Shoghi Effendi wrote German Bahá'ís telling them to withdraw from church membership and to make use of "the considerable sums accumulated in Tihrán" by spending "it on the Cause and its institutions in Germany."

30 July 1946

Dear Bahá'í Friends:

Your letter of June 29th, with its translation, was received, and our beloved Guardian has instructed me to answer it on his behalf.

He was so very happy to hear from your Assembly after all these years, since that important institution was disbanded, and hopes from time to time you will send him reports of your work.

As regards the question you asked him: he feels that the Bahá'ís in Germany should, by all means, follow the same procedure as regards withdrawing from church membership as that in America. You should point out to the believers that, by belonging to other organized religious bodies, we are not acting openly because we firmly believe Christ has come again--so how can we belong to a church which does not accept Bahá'u'lláh and His message as the fulfilment of Jesus' message and the reappearance of Jesus Himself?

He is very anxious that ways should be found for you to receive the money collected in Tihrán and spend it on the Cause and its institutions in Germany. The eagerness of the people to hear of the Faith imposes a sacred duty on all the German Bahá'ís to see that they are not denied this Divine Revelation in their hour of need.

You may be sure the Guardian will do all he can to assist you, and his ardent prayers are offered on your behalf, for your assistance, your guidance, and the success of your sacred labours to give to Germany the news of this precious Faith's existence, and to administer with wisdom the affairs of the Cause there.

He urges you to hold as frequent meetings as possible, and, in cooperation with the American N.S.A. to get as much literature printed and disseminated as you can....

In the Guardian's own handwriting:

Dear and valued co-workers:

Your letter brought great joy to my heart. I rejoice to hear of the formation of your assembly, the cornerstone of the foundation of the Faith in that land. I urge you to consult and deliberate as frequently as you can on the affairs of the Faith, devise the most effective measures for its spread, extend the range of Bahá'í publications, and the friends to scatter as widely as they can in order to multiply the centres and establish new assemblies, extend any assistance you can to the friends in Vienna and take whatever steps are required to enable you to establish the centre of the Faith in Frankfurt. ** Your task is immense, the obstacles formidable, the need of your fellow countrymen for the healing truths of the Faith urgent and pitiful, the promised help from on high ready and assured, if you persevere in your task and arise to discharge befittingly your responsibilities. The considerable sums accumulated in Tihrán will aid you to extend the scope of your activities and to consolidate your achievements. You should, though these sums have not yet reached you, embark on great projects, and devise, after careful deliberation, effective methods for the propagation of our beloved Faith.** I am following the progress of your highly important activities with intense interest. You are, I assure you, often in my thoughts and prayers, and I will continue to supplicate for you the Master's richest blessings.

Rest assured, persevere, and be happy.

Your true and grateful brother,

Shoghi

During his visit to London in 1911, 'Abdu’l-Bahá had the following interaction with a Christian...

A student of the modern methods of the higher criticism asked ‘Abdu’l-Bahá if he would do well to continue in the church with which he had been associated all his life, and whose language was full of meaning to him. ‘Abdu’l-Bahá answered: “You must not dissociate yourself from it. Know this; the Kingdom of God is not in any Society; some seekers go through many Societies as a traveller goes through many cities till he reach his destination. If you belong to a Society already do not forsake your brothers. You can be a Bahá’í-Christian, a Bahá’í-Freemason, a Bahá’í-Jew, a Bahá’í-Muḥammadán. The number nine contains eight, and seven, and all the other numbers, and does not deny any of them. Do not distress or deny anyone by saying ‘He is not a Bahá’í!’

Numerous statement by Shoghi Effendi would later contradict these statements, with Bahá’ís being explicitly prohibited in associating with any other faiths.

For example...

1387. Bahá'ís Belonging to Churches, Synagogues, Freemasonry and the Like

"As regards the question of Bahá'ís belonging to churches, synagogues, Freemasonry, etc., the friends must realize that now that the Faith is over 100 years old, and its own institutions arising, so to speak, rapidly above-ground, the distinctions are becoming ever sharper, and the necessity for them to support whole-heartedly their own institutions and cut themselves off entirely from those of the past, is now clearer than ever before. The eyes of the people of the world are beginning to be focused on us; and, as humanity's plight goes from bad to worse, we will be watched ever more intently by non-Bahá'ís, to see whether we do uphold our own institutions wholeheartedly; whether we are the people of the new creation or not; whether we live up to our beliefs, principles and laws in deed as well as word. We cannot be too careful. We cannot be too exemplary.

"There is another aspect to this question which the friends should seriously ponder, and that is that, whereas organizations such as Freemasonry may have been in the past entirely free from any political taint, in the state of flux the world is in at present, and the extraordinary way in which things become corrupted and tainted by political thought and influences, there is no guarantee that such an association might not gradually or suddenly become a political instrument. The less Bahá'ís have to do, therefore, with such things, the better."

(From a letter written on behalf of Shoghi Effendi to the National Spiritual Assembly of the British Isles, August 5, 1955)

And also...

"The point is not that there is something intrinsically wrong with Masonry, which no doubt has many very high ideals and principles, and has had a very good influence in the past.

"The reasons why the Guardian feels that it is imperative for the Bahá'ís to be dissociated from masonry at this time, and I might add, other secret associations, is that we are the building blocks of Bahá'u'lláh's New World Order ... the Bahá'ís should be absolutely independent, and stand identified only with their own teachings. That is why they are requested to withdraw from membership in the church, the synagogue, or whatever other previous religious organization they may have been affiliated with, to have nothing whatsoever to do with secret societies, or with political movements, etc. It protects the Cause, it reinforces the Cause, and it asserts before all the world its independent character.

"Another reason is that unfortunately the tremendous political influences in the world today are seeping deeper and deeper into men's minds; and movements which in the past were absolutely uninfluenced by any political tinge of thought now in many places are becoming infiltrated with political side-taking and political issues; and it becomes all the more important for the Bahá'ís to withdraw from them in order to protect the Faith.

"The Guardian believes that you, as an intelligent man, a Bahá'í, will see the need for this. It is only by all living according to general principles that we can knit the fabric of the Faith all over the world into a closer unity.

"He is fully aware that certain individuals are struck much more forcibly by such requests than others. This has been the case with some of the old Bahá'ís in England, who have been Masons from their boyhood on; but, as it is his duty to protect the Faith, he can only appeal to the Bahá'ís to assist him in doing so; and to consider the general good, rather than their personal feelings, however deep they may be, in such matters."

(From a letter written on behalf of Shoghi Effendi to an individual believer, February 12, 1956)

July 30. On this date in 1951, Louis George Gregory, posthumously appointed a Hand of the Cause of God by Shoghi Effendi, died in Eliot, Maine.

July 30. On this date in 1951, Louis George Gregory, posthumously appointed a Hand of the Cause of God by Shoghi Effendi, died in Eliot, Maine.

July 30. On this date in 1995, the "American Baha'i" magazine published the response of the NSA of the US to an individual accusing it of "spin doctoring...on the May 19, 1994 letter of the Universal House of Justice, in order to make a more favorable impression."

July 30. On this date in 1995, the "American Baha'i" magazine published the response of the NSA of the US to an individual accusing it of "spin doctoring...on the May 19, 1994 letter of the Universal House of Justice, in order to make a more favorable impression."

Letter dated July 23, 1995 from the National Spiritual Assembly of the Bahá'ís of the United States to "a Bahá'í Friend" published in American Bahá'í on July 30, 1995...

National Spiritual Assembly of the Bahá'ís of the United States

July 23, 1995

Dear Bahá'í Friend,

The National Spiritual Assembly appreciates your taking the time to share with it your impressions of the 86th National Convention and your ideas for stimulating the growth and development of the American Bahá'í community. At its June meeting, the National Assembly discussed the points raised in your May 11, 1995 letter and offers the following responses for your consideration.

The National Assembly regrets that your experience as a visitor to the National Convention did not leave you with the same "spiritual lift" that you have experienced from other National Conventions. Most disappointing was that you attribute this to "spin doctoring" done by the National Spiritual Assembly on the May 19, 1994 letter of the Universal House of Justice, in order to make a more favorable impression on the delegates and visitors.

You allege that the National Assembly has sought to avoid responsibility for the May 19 letter of the Universal House of Justice by suggesting that the letter was intended for others. Yet, the letter itself testifies that it was written in direct response to questions raised by the National Spiritual Assembly of the Supreme Body. As noted in the letter, the National Assembly requested a meeting with the House of Justice to present its concerns about the growth and development of the American Bahá'í community. The House of Justice states that the meetings were, "a new fact of history," and that their "...hearts were touched by the candour, courage, and sincerity with which your members presented your concerns, as well as by the spirit of optimism you displayed despite the overwhelming challenges and burdens which prompted your request for a meeting with us."

Their response, the May 19 letter, while applicable in principle to Bahá'ís everywhere, speaks specifically to the challenges facing the National Assembly and the American Bahá'í community. Moreover, the entire structure of the National Assembly's Annual Report, and of the National Convention itself, was conspicuously altered in response to issues raised in the May 19 letter, as is stated in the opening paragraph of the Annual Report.

The statements made at the Convention about the difficulties of administering the affairs of the Bahá'í community and that no university for Bahá'í administration exists, cannot be understood out of the context in which they were presented. Likewise, the statements about the intended recipients of the May 19 letter, which you heard "second-hand without attribution," cannot be accepted as a sound indicative of the position of the National Spiritual Assembly.

Since the National Assembly itself posed the questions and issues to the Universal House of Justice addressed in the letter, it would be unreasonable to conclude that the National Assembly would not ponder deeply and take action on the answers that it received. Indeed, the May 19 letter's specific relevance to the circumstances and conditions of the American Bahá'í community is precisely what prompted the National Assembly to share it immediately with the friends.

You complain that, "for the most part, open and frank consultation did not obtain during the Convention, because the Convention seemed structured to avoid it." You cite as an example that the consultation on the May 19 letter was "restricted" to the "closed Saturday morning post-balloting session only." The Convention agenda was presented to the delegates and ratified at the first session. Moreover, before the opening of the National Convention, the delegates attended a day-long deepening on consultation, conducted by the Counselors. The goal was the refinement of the delegates' consultative skills, and the fostering of an environment at the National Convention in which delegates would feel completely free to express their hopes, concerns and grievances. The results of this kind of training, conducted for the last several years, were noticeable in the frank inquiries from the delegates and the recommendations and suggestions they offered. That this Convention was no different can be observed on the highlights tape sent to every delegate for his/her post-Convention report. Moreover, this year, in the light of the May 19 letter, the National Assembly went to great lengths to survey the issues of concern to the delegates before the Convention, to provide question and answer sheets on troubling questions that circulate in the community but might not be raised on the Convention floor, and to open a room in which delegates could review the financial records of the National Assembly with the help of its Controller.

No restrictions were placed on the discussion of the May 19 letter. The May 19 letter was the sole focus of consultation in the session after the delegates voted for the National Spiritual Assembly. However, frequent reference to its contents was made throughout the Convention. National Assembly members who spoke during the discussion of the May 19 letter, did so in response to questions posed by delegates. Toward the end of that session, the Convention Chairman asked the delegates whether they wished to extend the discussion into the afternoon session. The delegates voted not to do so.

Both the Counselors and the National Spiritual Assembly were deeply moved by the candor of the delegates. Perhaps the restraint that you stated you sensed in some of the delegates can be attributed, as one of the delegates said, to their consciousness of the need to present their views in a manner that reflects the spirit of the House of Justice's December 29, 1988 letter concerning individual rights and freedoms in the World Order of Bahá'u'lláh. The Supreme Body instructs us that, "content, volume, style, tact, wisdom, timeliness are among the critical factors in determining the effects of speech for good or evil. Consequently, the friends need ever to be conscious of the significance of this activity which so distinguishes human beings from other forms of life, and they must exercise it judiciously."

In the same letter, the Universal House of Justice further comments that the principle of judicious use of language also applies to the written word. In this context, we address your suggestion that The American Bahá'í become an "objective newspaper" conducting "real journalism," with its own independent board of Bahá'í professional journalists responsible for editorial decision-making. It was never the intention of the National Assembly for the American Bahá'í to serve as a "regular" newspaper. Though it is produced on newsprint as a cost-saving measure, The American Bahá'í is a periodical for publishing information on the policies and priorities of the Universal House of Justice, the Counselors and the National Spiritual Assembly and its agencies. In addition, it publishes news of the activities and opinions of the believers in response to the goals of the community. All articles are edited and reviewed following the publications review policies of the Universal House of Justice.

The National Spiritual Assembly will always require an organ for the dissemination of institutional and community news.

To change The American Bahá'í into an "objective newspaper," not "simply a house organ of the NSA" would not only deprive the National Assembly of a necessary institutional publication, but would also ignore certain cautions of the Supreme Body. You will recall that in its December 29, 1988 letter, after stating that the Bahá'í community's emergence from obscurity does not mark its attainment of maturity, the House of Justice asked:

Has he [Shoghi Effendi] not advised us all that the subsequent stage of oppression must precede the stages of its emancipation and its recognition as a world religion? ... Those who are anxious to relax all restraint, who invoke freedom of speech as the rationale for publishing every and any thing concerning the Bahá'í community, who call for the immediate termination of the practice of review now that the Faith has emerged from obscurity -- are they not aware of these sobering prospects?

You asked that the National Spiritual Assembly decentralize and restructure "with an increased emphasis on teaching and refocusing finances. Decentralization is a major goal of the National Assembly. You may recall that the plan for reorganization of the national administration and the decentralization of several functions was first published in The American Bahá'í in September 1992. Most aspects of that plan have been implemented. However, financial restraints prevented the establishment of the Regional Teaching and Administrative Committees which the National Assembly had envisioned. In its letter of June 21, 1995, the National Spiritual Assembly announced its intention to proceed with the decentralization plans. Assemblies were invited to submit, by August 1, 1995, their suggestions, proposals and comments about how regional committees might best serve the Bahá'í communities, groups and isolated believers in their areas. Feedback from the Assemblies will be analyzed by the National Spiritual Assembly's Decentralization Task Force, discussed with the Continental Counselors and reported to District Conventions for further comments from the friends.

Decentralization, however, will not reduce the National Budget. It will expand the Bahá'í community's capacity better to manage the growth and development of the community as a whole. Throughout its discussions of this subject, the National Assembly has been mindful of Shoghi Effendi's admonition to strive for balance in order to avoid the "evils of overcentralization" and the "perils of utter decentralization with the consequent lapse of governing authority from the hands of the National Representatives of the believers..."

It may interest you that virtually all of the national agencies directly serve key aspects of the teaching and community development functions; this is not solely the work of the National Teaching Committee's Office. Decentralization of some teaching and administrative functions will reduce the heavy burden on the Bahá'í National Center and strengthen greatly the administrative foundation of the national community.

Currently, the agencies of the national administration are understaffed and under funded. Years of Fund deficits and repeated staff reductions have resulted in extreme austerity, with most of the friends at the National Center performing several functions at significant sacrifices to themselves and their families.

You state the "many NSA members serve as full-time paid employees, and some receive substantial perquisites." The reality is that three members of the National Assembly are compensated for their services -- the Secretary-General, the Assistant Secretary and the Secretary for External Affairs. The National Assembly annually reviews their status and establishes their compensation based on need, just as it does with other employees. There are no perquisites included.

The average level of compensation for staff of the National Assembly is $23,400, quite low considering the cost of living in Greater Chicagoland.

Moreover, despite an annual inflation rate in the Chicago area of 4%, the National Center personnel have only received increases totaling 3% over the last 14 years. A more detailed discussion of these and other questions can be found in the materials distributed at the National Convention.

We are saddened that the subject of compensation of the friends who serve the National Spiritual Assembly, at significant financial and professional sacrifice, has become a point of conjecture and contention among some of the believers.

The primary burden of the National Fund is properties, not staff, or the 3% spent on travel and other expenses. Maintenance and repair of the Mashriqu'l-Adhkar, the permanent schools and institutes, and the Bahá'í National Center costs millions of dollars each year. These funds are almost never available when needed and, therefore, must be borrowed. The accumulation of funds borrowed over time for building repairs accounts for the deficit in the National Fund. What you describe as "extraneous properties" are routinely sold, with the exception of those of negligible value for which buyers are difficult to find.

We hope that this information, and the detailed reports distributed at the National Convention will dispel the concerns held by a few members of the community.

The National Assembly agrees with your suggestion to create an "idea forum" to tap the creative talent of the community. As we stated in the Annual Report, the community regularly contributes volunteer services valued at over $4 million dollars per year. Among those volunteers are Bahá'ís with expert knowledge and experience in a wide range of fields, who are regularly called upon to help evaluate and refine the function of the National Center offices, the Teaching Committee, the Treasury, Fund Development, the schools, the Bahá'í Publishing Trust, the Bahá'í Home, the Mashriqu'l-Adhkar, property repairs and virtually all other functions.

In addition, social development efforts such as race unity, gender equality, and community development depend on the enthusiastic participation of a large number of believers. To help identify such human resources across the community, the National Assembly is establishing an electronic talent network.

Our Fund Development plans are described in detail in the National Convention materials.

Citing the assessment of the National Spiritual Assembly that too few of the friends are infected with a passion for teaching and, therefore, our progress is slow, you recommend that the National Assembly "stop blaming the Bahá'ís" and "take responsibility." The National Assembly's cares about the progress of the teaching work arise from an analysis of the patterns of teaching and proclamation in the community developed from the reports of the visits around the community by members of the National Spiritual Assembly and the National Teaching Committee, repeated surveys, and regular discussions with the Counselors and the National Teaching Committee.

The purpose of that segment of the Annual Report was to remind the friends that only the followers of Bahá'u'lláh have been given the "duty and privilege" of teaching His Cause and to call their attention to the need to intensify their teaching efforts and increasingly organize their activities around this important work. As for the activities you suggest, these are within the competence of Local Spiritual Assemblies to undertake.

We are in complete agreement with your suggestion to "take the Bahá'í teachings outside." Greater involvement in the life of society is one of the major goals of the Three Year Plan. As stated in the Annual Reports, the National Assembly is pleased with the community's progress on two fronts in this regard. The first is the Faith's leadership role in helping to shape national policy such as the U.N. Convention on the Elimination of All Forms of Racial Discrimination and the Convention on the Elimination of All Forms of Discrimination against Women. The second is the national prominence the American Bahá'í community has gained through its leadership in race unity. Bahá'í communities sponsored over 1200 race unity events last year, in conjunction with other organizations, institutions and municipalities.

The pattern of practical application of Bahá'í principles has become one of the brightest aspects of Bahá'í life in the United States. As the pattern continues to grow, the teaching work will accelerate and the influence of Bahá'í thought will become evident.

Likewise, the National Spiritual Assembly agrees that there is the need for activities that would enrich the spiritual life of the believers. The Bahá'í Writings repeatedly stress the importance of the friends' obedience to the laws of God and application of the teachings and principles to their daily lives as the true means to becoming more spiritual. When the friends study deeply and put into practice the Sacred Scriptures their spiritual lives cannot help but be enriched. Also recommended for such study are the compilations entitled, Trustworthiness, Spiritual Foundations: Prayer, Meditation, and the Devotional Attitude, the Bahá'í Life and The Importance of Deepening our Knowledge and Understanding of the Faith.

'Abdu'l-Bahá reminds us that the Nineteen Day Feast provides the means for helping the individual believer and the community attain a more spiritual life. In time, the friends will come to appreciate the significance of the Feast more fully.

As to the Nineteen Day Feast, it rejoiceth mind and heart. If this Feast be held in the proper fashion, the friends will, once in nineteen days, find themselves spiritually restored, and endued with a power that is not of this world.

The Master also encouraged the friends to conduct "spiritual meetings" of prayer and music.

As you noted, the study of mysticism represents a fertile field for spiritual growth. In a letter written on behalf of Shoghi Effendi to a Local Spiritual Assembly, the following statement is made about mysticism:

...The Guardian feels ... should study more deeply the teachings, and meditate on what he studies. We liken God to the Sun, which gives us all our life. So the Spirit of God reaches us through the Souls of the manifestations. We must learn to commune with Their Souls, and this is what the Martyrs seemed to have done, and what brought them to such ecstasy of joy that life became nothing. This is the true mysticism, and the secret, inner meaning of life which humanity has at present, drifted so far from.

At the end of your letter you indicate that you are offering your comments with "love, obedience and respect." The National Spiritual Assembly finds it difficult, however, to reconcile this with the words you have chosen to use in your letter and with its overall tone. You have implied that the National Spiritual Assembly has deliberately misled the friends to serve its own purpose, has acted improperly and has lost the trust of the American Bahá'í community. To allege that the National Assembly would employ the political device of "spin doctoring" information that it presents to the believers is unconscionable and contrary to the spirit and form of Bahá'í Administration. Turning again to the National Assembly's Annual Report, you will note that it follows the guidance of the Universal House of Justice in the May 19 letter:

Do as Shoghi Effendi advised you: 'Banishing every vestige of secrecy, of undue reticence, of dictatorial aloofness, from their midst, they [the National Spiritual Assembly] should radiantly and abundantly unfold to the eyes of the delegates, by whom they are elected, their plans, their hopes, and their cares. They should familiarize the delegates with the various matters that will have to be considered in the current year, and calmly and conscientiously study and weigh the opinions and judgement of the delegates.'

The aspersions that were cast on the integrity of the National Spiritual Assembly and its members by a slanderous mailing that had been distributed throughout the community, created an atmosphere of distrust that even made a few believers withhold contributions from the National Fund. To dispel their doubts, the National assembly made available to the delegates its financial records and made an effort to answer any questions that the delegates may have had while setting before them the "plans, hopes and cares" of the National Assembly for the final year of the Three Year Plan.

In the conclusion of the May 19 letter, the Universal House of Justice offers the National Spiritual Assembly and the American Bahá'í community assurance and encouragement that we can meet the increasingly difficult challenges we face with "undiminished hope and confidence."

The divine promises to your community are certain; the blessings of Bahá'u'lláh are assured as you strive to fulfill His purpose. The wings of the beloved Master remain spread over you that you may succeed in discharging the tasks He has especially entrusted to your care. And our love ever surrounds you and your cherished community, growing stronger at every moment. Step forward then to meet the requirements of the hour with undiminished hope and confidence.

The National Spiritual Assembly appreciates the seriousness of your issues and hopes that its remarks will allay your concerns.

You are in our prayers and in our hearts.

National Spiritual Assembly of the Bahá'ís of the United States

(signed) Robert C. Henderson

July 30. On this date in 1941, a letter written on behalf of Shoghi Effendi to an individual believer stated that "The mission of the American Bahá'ís is, no doubt, to eventually establish the truth of Islam in the West. The spirit of Islam, no doubt, was the living germ of modern Civilization; which derived its impetus from the Islamic culture in the Middle Ages, a culture that was the fruit of the Faith of Muhammad." In 1905, in response to a Commission of Inquiry, 'Abdu'l-Bahá wrote the sultan a letter protesting that his followers refrain from involvement in partisan politics and that his tariqa had guided many Americans to Islam.

July 30. On this date in 1941, a letter written on behalf of Shoghi Effendi to an individual believer stated that "The mission of the American Bahá'ís is, no doubt, to eventually establish the truth of Islam in the West. The spirit of Islam, no doubt, was the living germ of modern Civilization; which derived its impetus from the Islamic culture in the Middle Ages, a culture that was the fruit of the Faith of Muhammad." In 1905, in response to a Commission of Inquiry, 'Abdu'l-Bahá wrote the sultan a letter protesting that his followers refrain from involvement in partisan politics and that his tariqa had guided many Americans to Islam.

1665. Clarification of Certain Issues Regarding Islam, the Imam Husayn, the Imamate, etc.

"Ali's appointment was clear to the Khalifs, who actually disregarded the Prophet's oral statements.

"The usurpation occurred immediately after the Prophet's death.

"Ali did not feel unqualified, but wished to avoid schism, which, unfortunately, could not be prevented.

"The schisms that have afflicted the religions preceding the Faith of Bahá'u'lláh establish its distinction from all previous Revelations, and single it out among all other Dispensations, as stated by Abdu'l-Bahá.

"The guidance vouchsafed to the Imams regarding the laws and institutions of Islam was absolute and unqualified. Their infallibility was derived directly from the Manifestation.

"The Bab's descent from the Imam Husayn is no doubt a proof of the validity of the Imamate. According to Nabil the dream the Bab had made him first conscious of His Revelation.

"The precedence of the name Husayn over Ali does establish the greatness of Imam Husayn.

"Imam Husayn has, as attested by the Iqan, been endowed with special grace and power among the Imams, hence the mystical reference to Bahá'u'lláh as the return of Imam Husayn, meaning the Revelation in Bahá'u'lláh of those attributes with which Imam Husayn had been specifically endowed.

"Joseph was one of the 'Sent Ones' of the Qur'an, meaning a Manifestation of God.

"The friends should uphold Islam as a revealed Religion in teaching the Cause but need not make, at present, any particular attempt to teach it solely and directly to non-Bahá'ís at this time.

"The mission of the American Bahá'ís is, no doubt, to eventually establish the truth of Islam in the West.

"The spirit of Islam, no doubt, was the living germ of modern Civilization; which derived its impetus from the Islamic culture in the Middle Ages, a culture that was the fruit of the Faith of Muhammad."

(From a letter written on behalf of Shoghi Effendi to an individual believer, July 30, 1941)

July 29. On this date in 1980, Adelbert Mühlschlegel died. Born on June 16, 1897, he became a Bahá'í in 1920, translated Bahá'í literature and served as a member of the National Spiritual Assembly of Germany. He was appointed a Hand of the Cause by Shoghi Effendi in February 1952.

July 29. On this date in 1980, Adelbert Mühlschlegel died. Born on June 16, 1897, he became a Bahá'í in 1920, translated Bahá'í literature and served as a member of the National Spiritual Assembly of Germany. He was appointed a Hand of the Cause by Shoghi Effendi in February 1952.

 

It is unclear whether Adelbert Mühlschlegel was the addressee of Shoghi Effendi's letter of February 11, 1934, addressed to a German Bahá'í stating about the Nazi government that "obedience to the regulations and orders of the state is indeed, the sacred obligation of every true and loyal Bahá'í" and that "our German friends are under the sacred obligation to whole-heartedly obey the existing political regime, whatever be their personal views and criticisms of its actual working. There is nothing more contrary to the spirit of the Cause than open rebellion against the governmental authorities of a country, specially if they do not interfere in and do not oppose the inner and sacred beliefs and religious convictions of the individual. And there is every reason to believe that the present regime in Germany, which has thus far refused to trample upon the domain of individual conscience in all matters pertaining to religion will never encroach upon it in the near future, unless some unforeseen and unexpected changes take place. And this seems to be doubtful at present."

11 February 1934

Dear Bahá'í Brother,

I am charged by the Guardian to thank you for your letter of Jan. 30th as well as for the enclosed pamphlet containing the address delivered by Herr Hitler on Oct. 14th, 1933, on the subject of Germany's attitude towards peace, all of which he read with deepest care and sustained interest. He wishes me to convey to you and to all the members of your German National Assembly and through them to all the followers of the Faith in Germany his views on the present conditions in that land, and particularly in their relation to the nature and scope of the Bahá'í activities of our German believers.

At the outset it should be made indubitably clear that the Bahá'í Cause being essentially a religious movement of a spiritual character stands above every political party or group, and thus cannot and should not act in contravention to the principles, laws, and doctrines of any government. Obedience to the regulations and orders of the state is indeed, the sacred obligation of every true and loyal Bahá'í. Both Bahá'u'lláh and `Abdu'l-Bahá have urged us all to be submissive and loyal to the political authorities of our respective countries. It follows, therefore, that our German friends are under the sacred obligation to whole-heartedly obey the existing political regime, whatever be their personal views and criticisms of its actual working. There is nothing more contrary to the spirit of the Cause than open rebellion against the governmental authorities of a country, specially if they do not interfere in and do not oppose the inner and sacred beliefs and religious convictions of the individual. And there is every reason to believe that the present regime in Germany which has thus far refused to trample upon the domain of individual conscience in all matters pertaining to religion will never encroach upon it in the near future, unless some unforeseen and unexpected changes take place. And this seems to be doubtful at present.

For whereas the friends should obey the government under which they live, even at the risk of sacrificing all their administrative affairs and interests, they should under no circumstances suffer their inner religious beliefs and convictions to be violated and transgressed by any authority whatever. A distinction of a fundamental importance must, therefore, be made between spiritual and administrative matters. Whereas the former are sacred and inviolable, and hence cannot be subject to compromise, the latter are secondary and can consequently be given up and even sacrificed for the sake of obedience to the laws and regulations of the government. Obedience to the state is so vital a principle of the Cause that should the authorities in Germany decide to-day to prevent the Bahá'ís from holding any meeting or publishing any literature they should obey and be as submissive as our Russian believers have thus far been under the Soviet regime. But, as already pointed out, such an allegiance is confined merely to administrative matters which if checked can only retard the progress of the Faith for some time. In matters of belief, however, no compromise whatever should be allowed, even though the outcome of it be death or expulsion

There is one more point to be emphasized in this connection. The principle of obedience to government does not place any Bahá'í under the obligation of identifying the teachings of his Faith with the political program enforced by the government. For such an identification, besides being erroneous and contrary to both the spirit as well as the form of the Bahá'í message, would necessarily create a conflict within the conscience of every loyal believer.

For reasons which are only too obvious the Bahá'í philosophy of social and political organization cannot be fully reconciled with the political doctrines and conceptions that are current and much in vogue to-day. The wave of nationalism, so aggressive and so contagious in its effects, which has swept not only over Europe but over a large part of mankind is, indeed, the very negation of the gospel of peace and of brotherhood proclaimed by Bahá'u'lláh. The actual trend in the political world is, indeed, far from being in the direction of the Bahá'í teachings. The world is drawing nearer and nearer to a universal catastrophe which will mark the end of a bankrupt and of a fundamentally defective civilization.

From such considerations we can well conclude that we as Bahá'ís can in no wise identify the teachings of Bahá'u'lláh with man-made creeds and conceptions, which by their very nature are impotent to save the world from the dangers with which it is being so fiercely and so increasingly assailed.

The Guardian hopes that these brief explanations will be sufficient to guide our German National Assembly in their efforts to safeguard and promote the interests of the Faith, and that through them they will be given a new vision of the Cause and a fresh determination to carry forward its message to the world at large.

With greetings and best wishes to you and to all the friends in Germany,...

In the Guardian's own handwriting:

Dear and valued co-worker:

I wish to add a few words in loving appreciation of your strenuous, your intelligent and devoted efforts for the spread and consolidation of our beloved Faith. May the Almighty bless your endeavours, deepen your understanding of the essentials and requirements of our beloved Cause, and enable you in these difficult and challenging days to promote its interests and consolidate its institutions,

Your true brother,

Shoghi

July 29. On this date in 1974, the Universal House of Justice admitted "It is true that Abdu'l-Bahá made statements linking the establishment of the unity of nations to the twentieth century."

July 29. On this date in 1974, the Universal House of Justice admitted "It is true that Abdu'l-Bahá made statements linking the establishment of the unity of nations to the twentieth century."

1425. Peace Will Come

"It is true that Abdu'l-Bahá made statements linking the establishment of the unity of nations to the twentieth century. For example: '...The fifth candle is the unity of nations--a unity which, in this century, will be securely established, causing all the peoples of the world to regard themselves as citizens of one common fatherland....' And, in 'The Promised Day is Come', following a similar statement quoted from 'Some Answered Questions', Shoghi Effendi makes this comment: 'This is the stage which the world is now approaching, the stage of world unity, which, as Abdu'l-Bahá assures us, will, in this century, be securely established.'

"There is also this statement from a letter written in 1946 to an individual believer on behalf of the beloved Guardian by his secretary:

'...All we know is that the Lesser and the Most Great Peace will come--their exact dates we do not know. The same is true as regards the possibility of a future war; we cannot state dogmatically it will or will not take place--all we know is that mankind must suffer and be punished sufficiently to make it turn to God.'"

(From a letter of the Universal House of Justice, July 29, 1974: Ibid.)

July 29. On this date in 1946, a letter written on behalf of Shoghi Effendi to German Bahá'ís stated "that the subject of the Bahá'í work in Esperanto in Germany is a matter for you to take up with the National Spiritual Assembly; we Bahá'ís do not claim Esperanto will be the auxiliary language of the future--but, as we firmly believe in the necessity of an auxiliary language we are glad to support this work by publishing books in Esperanto and encouraging the Bahá'ís to learn it."

July 29. On this date in 1946, a letter written on behalf of Shoghi Effendi to German Bahá'ís stated "that the subject of the Bahá'í work in Esperanto in Germany is a matter for you to take up with the National Spiritual Assembly; we Bahá'ís do not claim Esperanto will be the auxiliary language of the future--but, as we firmly believe in the necessity of an auxiliary language we are glad to support this work by publishing books in Esperanto and encouraging the Bahá'ís to learn it."

At an Esperanto banquet given in Paris in February 1913, 'Abdu’l-Bahá had said, "Now, praise be to God that Dr. Zamenhof has invented the Esperanto language. It has all the potential qualities of becoming the international means of communication. All of us must be grateful and thankful to him for this noble effort; for in this way he has served his fellowmen well. With untiring effort and self-sacrifice on the part of its devotees Esperanto will become universal. Therefore every one of us must study this language and spread it as far as possible so that day by day it may receive a broader recognition, be accepted by all nations and governments of the world, and become "a part of the curriculum in all the public schools. I hope that Esperanto will be adopted as the language of all the future international conferences and congresses, so that all people need acquire only two languages—one their own tongue and the other the international language. Then perfect union will be established between all the people of the world. Consider how difficult it is today to communicate with various nations. If one studies fifty languages one may yet travel through a country and not know the language. Therefore I hope that you will make the utmost effort, so that this language of Esperanto may be widely spread."

29 July 1946

He feels that the subject of the Bahá'í work in Esperanto in Germany is a matter for you to take up with the National Spiritual Assembly; we Bahá'ís do not claim Esperanto will be the auxiliary language of the future--but, as we firmly believe in the necessity of an auxiliary language we are glad to support this work by publishing books in Esperanto and encouraging the Bahá'ís to learn it, if they wish to. Cooperation with this society is an excellent means of spreading the Cause, as Martha Root demonstrated in her travels. However, all details in this matter must be decided by the N.S.A. You can contact Bahá'í Esperantists in England and the U.S.A. through their respective N.S.As.

Later, on March 24, 1949, Shoghi Effendi would send a cable stating "He was also very pleased to see the contact with the Esperantists is being maintained. This friendly cooperation with them, and attendance at their Congresses, is very good, and will no doubt bring the Bahá'í Cause to many of their member's attention. Also, he hopes, it will lead to many of them becoming Bahá'ís in the future."

J.E. Esselmont's book Bahá'u'lláh and the New Era quotes 'Abdu’l-Bahá in the chapter entitled Universal Language:

At an Esperanto banquet given in Paris in February 1913, 'Abdu’l-Bahá said:—

Today one of the chief causes of the differences in Europe is the diversity of languages. We say this man is a German, the other is an Italian, then we meet an Englishman and then again a Frenchman. Although they belong to the same race, yet language is the greatest barrier between them. Were a universal auxiliary language in operation they would all be considered as one.

His Holiness Bahá’u’lláh wrote about this international language more than forty years ago. He says that as long as an international language is not adopted, complete union between the various sections of the world will be unrealized, for we observe that misunderstandings keep people from mutual association, and these misunderstandings will not be dispelled except through an international auxiliary language.

Generally speaking, the whole people of the Orient are not fully informed of events in the West, neither can the Westerners put themselves in sympathetic touch with the Easterners; their thoughts are enclosed in a casket—the international language will be the master key to open it. Were we in possession of a universal language, the Western books could easily be translated into that language, and the Eastern peoples be informed of their contents. In the same way the books of the East could be translated into that language for the benefit of the people in the West. The greatest means of progress towards the union of East and West will be a common language. It will make the whole world one home and become the strongest impulse for human advancement. It will upraise the standard of the oneness of humanity. It will make the earth one universal commonwealth. It will be the cause of love between the children of men. It will cause good fellowship between the various races.

Now, praise be to God that Dr. Zamenhof has invented the Esperanto language. It has all the potential qualities of becoming the international means of communication. All of us must be grateful and thankful to him for this noble effort; for in this way he has served his fellowmen well. With untiring effort and self-sacrifice on the part of its devotees Esperanto will become universal. Therefore every one of us must study this language and spread it as far as possible so that day by day it may receive a broader recognition, be accepted by all nations and governments of the world, and become a part of the curriculum in all the public schools. I hope that Esperanto will be adopted as the language of all the future international conferences and congresses, so that all people need acquire only two languages—one their own tongue and the other the international language. Then perfect union will be established between all the people of the world. Consider how difficult it is today to communicate with various nations. If one studies fifty languages one may yet travel through a country and not know the language. Therefore I hope that you will make the utmost effort, so that this language of Esperanto may be widely spread.

In the past, Bahá'ís were more active in learning and encouraging the learning of Esperanto, and the links between Esperanto and the Bahá'í Faith are numerous. Ehsan Yarshater, the ex-Bahá'í founder and editor of Encyclopedia Iranica, notes how as a child in Iran he learned and taught Esperanto and that when his mother was visiting Haifa he wrote her a letter in Persian as well as Esperanto. L.L. Zamenhof's daughter, Lidia Zamenhof was a convert to the Bahá'í Faith. At the request of 'Abdu’l-Baha, Agnes Baldwin Alexander became an early advocate of Esperanto and used it to spread the Bahá’í teachings at meetings and conferences in Japan.

Due to the failure of Esperanto to gain significant traction, however, 'Abdu’l-Bahá's statements have been backtracked, such that Shoghi Effendi said

Regarding the subject of Esperanto; it should be made clear to the believers that while the teaching of that language has been repeatedly encouraged by 'Abdu’l-Bahá, there is no reference either from Him or from Bahá’u’lláh that can make us believe that it will necessarily develop into the international auxiliary language of the future. Bahá’u’lláh has specified in His Writings that such a language will either have to be chosen from one of the existing languages, or an entirely new one should be created to serve as a medium of exchange between the nations and peoples of the world. Pending this final choice, the Bahá’ís are advised to study Esperanto only in consideration of the fact that the learning of this language can considerably facilitate intercommunication between individuals, groups and Assemblies throughout the Bahá’í world in the present stage of the evolution of the Faith.

July 28. On this date in 1936, Shoghi Effendi stated "The number nine which in itself is the number of perfection is considered by the Bahá'ís as sacred because it is symbolic of the perfection of the Bahá'í Revelation which constitutes the ninth in the line of existing religions...These religions are not the only true religions that have appeared in the world, but are the only ones still existing."

July 28. On this date in 1936, Shoghi Effendi stated "The number nine which in itself is the number of perfection is considered by the Bahá'ís as sacred because it is symbolic of the perfection of the Bahá'í Revelation which constitutes the ninth in the line of existing religions...These religions are not the only true religions that have appeared in the world, but are the only ones still existing."

1373. The Number Nine is Considered by Bahá'ís as Sacred

"The number nine which in itself is the number of perfection is considered by the Bahá'ís as sacred because it is symbolic of the perfection of the Bahá'í Revelation which constitutes the ninth in the line of existing religions, the latest and fullest Revelation which mankind has ever known. The eighth is the religion of the Bab, and the remaining seven are: Hinduism, Buddhism, Zoroastrianism, Judaism, Christianity, Islam, and the religion of the Sabeans. These religions are not the only true religions that have appeared in the world, but are the only ones still existing. There have always been divine Prophets and Messengers, to many of whom the Qur'an refers. But the only ones existing are those mentioned above."

(From a letter written on behalf of the Guardian to an individual believer, July 28, 1936: Bahá'í News, No. 105, February 1937, p. 2)