Sunday, May 31, 2020

May 31. On this date in 1951, Shoghi Effendi wrote a German Bahá'í he "sees no objection to ... going to Persia for a visit... the Bahá'í Administration has, as far as being grasped by the average Bahá'í goes, made far greater progress in the West, particularly America...What can be learned from our Oriental brethren is..."




May 31. On this date in 1951, Shoghi Effendi wrote a German Bahá'í he "sees no objection to ... going to Persia for a visit... the Bahá'í Administration has, as far as being grasped by the average Bahá'í goes, made far greater progress in the West, particularly America...What can be learned from our Oriental brethren is..."
31 May 1951
He sees no objection to ... going to Persia for a visit. It would be a happy experience for him to meet with the believers there. However, he feels you should bear in mind that administrative experience and practice is not the strong point in the East; on the contrary, the Bahá'í Administration has, as far as being grasped by the average Bahá'í goes, made far greater progress in the West, particularly America.
What can be learned from our Oriental brethren is reverence, self-sacrifice, unquestioning obedience and complete devotion to the Cause. These are wonderful traits, and ones which the West must emulate. In exchange we can offer them our sense of principle and efficiency and capacity for action.

May 31. On this date in 1872, Thomas Breakwell, the first Englishman to become a Bahá’í and the first to make a Bahá’í pilgrimage, was born. Along with George Townsend and John Esslemont, Shoghi Effendi named him one of the "three luminaries of the Irish, English and Scottish Bahá'í communities."




May 31. On this date in 1872, Thomas Breakwell, the first Englishman to become a Bahá’í and the first to make a Bahá’í pilgrimage, was born. Along with George Townsend and John Esslemont, Shoghi Effendi named him one of the "three luminaries of the Irish, English and Scottish Bahá'í communities."

In 1901, during a summer trip to Paris, Breakwell learned of the Bahá’í Faith from May Bolles (later May Maxwell, mother of Shoghi Effendi's wife Amatu'l-Bahá Rúhíyyih Khánum). After three days with May Bolles, Breakwell decided to visit ‘Abdu’l-Bahá, becoming the first Englishman to do so.

On ‘Abdu’l-Bahá's request, Breakwell settled in Paris, where he died less than a year later from tuberculosis, on June 13, 1902.

On hearing of his death, ‘Abdu’l-Bahá wrote a tablet in his honor...
O Breakwell! O my dear one! Where are thy beauteous eyes? Thy smiling lips? Thy princely cheek? Thy graceful form? O Breakwell! O my dear one! At all times do I call thee to mind, I shall never forget thee. I pray for thee by day and by night. I see thee plain before me, as if in open day. O Breakwell! O my dear one!…
Along with George Townsend and John Esslemont, Shoghi Effendi named him one of the "three luminaries of the Irish, English and Scottish Bahá'í communities."

May 31. On this date in 1926, Shoghi Effendi wrote "Although teaching the Cause is the duty of every real Bahá'í and must be our main aim in life, to obtain the best results extensive and organized efforts at teaching must be by the approval and through the help and supervision of either the Local or the National Spiritual Assemblies."





May 31. On this date in 1926, Shoghi Effendi wrote "Although teaching the Cause is the duty of every real Bahá'í and must be our main aim in life, to obtain the best results extensive and organized efforts at teaching must be by the approval and through the help and supervision of either the Local or the National Spiritual Assemblies."
1937. Although teaching the Cause is the duty of every real Bahá'í and must be our main aim in life, to obtain the best results extensive and organized efforts at teaching must be by the approval and through the help and supervision of either the Local or the National Spiritual Assemblies. Shoghi Effendi hopes that you will translate your earnestness and enthusiasm into real service in close co-operation with the friends and the Assemblies.
(From a letter dated 31 May 1926 written on behalf of Shoghi Effendi to an individual believer)

May 31. On this date in 1988, the Universal House of Justice responded to a paper presented at a Baha'i Studies conference which raised the possibility that women could one day be eligible for membership on the Universal House of Justice.




May 31. On this date in 1988, the Universal House of Justice responded to a paper presented at a Baha'i Studies conference which raised the possibility that women could one day be eligible for membership on the Universal House of Justice.

Women on the Universal House of Justice

by / on behalf of Universal House of Justice

1988-05-31
first written or published 1998
      We have been informed of a paper, presented at a recent New Zealand Bahá'í Studies conference [online here], which raises the possibility that the ineligibility of women for membership on the Universal House of Justice may be a temporary provision subject to change through a process of progressive unfoldment of the divine purpose. We present the following points as a means of increasing the friends' understanding of this established provision of the Order of Bahá'u'lláh that membership of the Universal House of Justice is confined to men.       The system of Bahá'í Administration is "indissolubly bound with the essential verities of the Faith" as set forth in the writings of Bahá'u'lláh and Abdul' Baha. A unique feature of this system is the appointment of authorized interpreters, in the persons of Abdu'l Baha and the Guardian, to provide authoritative statements on the intent of Bahá'u'lláh's revelation. Writing in The Dispensation of Bahá'u'lláh, Shogi Effendi stated that "Abdul' Baha and the Guardian " share . . . the right and obligation to interpret the Bahá'í Teachings". In relation to his own function as interpreter, he further stated that "the Guardian has been specifically endowed with such power as he may need to reveal the purport and disclose the implications of the utterances of Bahá'u'lláh and of Abdu'l Baha". The significance of this important provision is that the religion of God is safeguarded and protected against schism and its essential unity is preserved.
      The function of the divinely appointed interpreters is evident in the progressive disclosure and clarification of the details of the Bahá'í teachings concerning the membership of the Universal House of Justice. Bahá'u'lláh, in his writings, ordained both the Universal House of Justice and Local Houses of Justice. However, in many of his laws he refers simply to "the House of Justice" and its members as "Men of Justice", leaving open for later clarification to which level or levels of the whole institution each law would apply. Abdu'l Baha, the Center of Bahá'u'lláh's covenant and the unerring interpreter of his word, not only provided for the establishment of National Spiritual Assemblies, to be designated at some future time as Secondary Houses of Justice, but He also outlined the means by which the Universal House of Justice was to be elected. In His will and testament, the Master wrote:
"And now, concerning the House of Justice which God hath ordained as the source of all good and freed from all error, it must be elected by universal suffrage, that is, by the believers . . . By this House is meant the Universal House of Justice, that is, in all countries a secondary House of Justice must be instituted and these secondary Houses of Justice must elect the members of the Universal one . . . (p. 14)
      And in one of His Tablets He had already written:
At whatever time the beloved of God in each country appoint their delegates , and these in turn elect their representatives, and these representatives elect a body, that body shall be regarded as the Supreme House of Justice.
      In the following passage, 'Abdu'l Baha refered to membership on the "House of Justice" being restricted to men, without a specific designation of the level or levels of the institution to which this provision applied:
"The House of Justice, however, according to the explicit text of the Law of God, is confined to men; this for a wisdom of the Lord God's which will ere long be made manifest as clearly as the sun at high noon. (Selections from the writings of Abdu'l Baha (rev. ed) Haifa: Bahá'í World Center, 1982), p. 80)
Later the Master clarified that it was only the Universal House of Justice whose membership was confined to men. Abdu'l Baha wrote:
      "According to the ordinances of the Faith of God, women are the equals of men in all rights save only that of membership on the Universal House of Justice, for, as hath been stated in the text of the Book, both the Head and the members of the House of Justice are men. However, in all other bodies, such as the Temple Construction Committee, the Teaching Committee, the Spiritual Assembly, and in charitable and scientific associations, women share equally in all rights with men. (from a newly translated tablet).
Shogi Effendi, in a letter written on his behalf to an individual believer, provided the following authoritative elaboration on this theme:
"As regards your question concerning the membership of the Universal House of Justice; there is a Tablet from 'Abdu'l Baha in which he definitely states that the membership of the Universal House of Justice is confined to men, and that the wisdom of it will be fully revealed and appreciated in the future. In the local, as well as the National Houses of Justice, however, women have the full right of membership. It is, therefore, only to the International House of Justice that they cannot be elected. . ." (28 July 1936)
      'Abdu'l Baha Himself, it should be noted, had, as attested by the above-cited extracts from His Tablets, affirmed that the ineligibility of women for election to the Universal House of Justice had been set out "in the text of the Book" and "in the explicit text of the Law of God". In other words, this provision was established by none other than Bahá'u'lláh Himself.
      Further, in response to a number of questions about eligibility for membership and procedures for election of the Universal House of Justice, the Guardian's secretary writing on his behalf distinguished between those questions which could be answered by reference to the "explicitly revealed" Text and those which could not be. Membership to the Universal House of Justice fits into the former category. The letter stated:
"The membership of the Universal House of Justice is confined to men. Fixing the number of the members, the procedures for election and the term of membership will be known later, as these are not explicitly revealed in the Holy Text." (27 May 1940)
Hence, 'Abdu'l Baha and the Guardian progressively have revealed, in accordance with divine inspiration, the meaning and implications of Bahá'u'lláh's seminal teachings. Their interpretations are fundamental statements of truth which cannot be varied through legislation by the Universal House of Justice.       The progressive clarification of the details of the laws concerning membership of the Houses of Justice has been accompanied by a gradual implementation of their provisions. For example, based on the texts available to the believers at the time, membership of local Houses of Justice was initially confined to men. When the Master began to elaborate on the difference between the levels of this Institution, He clarified that the exclusion of women applied only to the Universal House of Justice. Thereafter, women became eligble for service as members of Local and National Spiritual Assemblies. Women in the West, who already enjoyed the benefits of education and opportunities for social involvement, participated in this form of service much sooner than, for instance, their Bahá'í sisters in Iran who were accorded this right only in 1954, "removing thereby the last remaining obstacle to the enjoyment of complete equality of rights in the conduct of the administrative affairs of the Persian Bahá'í Community". It is important to note that the timing of the introduction of the provisions called for by the interpretations of 'Abdu'l Baha and the Guardian in relation to the Local and National Spiritual Assemblies, rather than constituting a response to some external condition or pressure, was dictated by the principle of progressive implementation of the laws, as enjoined by Bahá'u'lláh Himself. Concerning the implementation of the laws, Bahá'u'lláh wrote in one of His Tablets:
"Indeed the laws of God are like unto the ocean and the children of men as fish, did they but know it. However, in observing them one must exercise wisdom . . . One must guide mankind to the ocean of true understanding in a spirit of love and tolerance."
As mentioned earlier, the law regarding the membership of the Universal House of Justice is embedded in the Text and has been merely restated by the divinely appointed interpreters. It is therefore neither amenable to change nor subject to speculation about some possible future condition.
      With regard to the status of women, the important point for Bahá'ís to remember is that in the face of the categorical pronouncements in Bahá'í Scripture establishing the equality of men and women, the ineligibility of women for membership on the Universal House of Justice does not constitute evidence of the superiority of men over women. It must also be borne in mind that women are not excluded from any other international institution of the Faith. They are found among the ranks of the Hands of the Cause. They serve as members of the International Teaching Center and as Continental Counsellors. And, there is nothing in the text to preclude the participation of women in such future international bodies as the Supreme Tribunal.
      Though at the present time, it may be difficult for the believers to appreciate the reason for the circumscription of membership on the Universal House of Justice to men, we call upon the friends to remain assured by the Master's promise that clarity of understanding will be achieved in due course. The friends, both women and men, must accept this with faith that the Covenant of Bahá'u'lláh will aid them and the institutions of His World Order to see the realization of every principle ordained by His unerring Pen, including the equality of men and women, as expounded in the Writings of the Cause.
The Universal House of Justice





 

May 31. On this date in 1907, Chester Ira Thacher died. He was an early American Bahá'í who served as Chairman of the Chicago House of Spirituality and was named a Disciple of ‘Abdu’l-Bahá.



May 31. On this date in 1907, Chester Ira Thacher died. He was an early American Bahá'í who served as Chairman of the Chicago House of Spirituality and was named a Disciple of ‘Abdu’l-Bahá.

Chester Ira Thacher was born in Hornellsville, New York, om April 5, 1841 to a Puritan father, who died when he was young, and an Irish mother. He studied medicine at Michigan University, and progressed to studying at the Homeopathic Hospital College of Cleveland, Ohio, graduating in 1879.

In 1880 he moved to Chicago, where he began studying electricity. In 1881 he began investigating whether there was a connection between magnetism and healing and founded the Thacher Magnetic Shield Company which manufactured a device which purported to improve circulation and cure illness by exposing the patient to magnetic waves, claiming that magnetism is the life of the blood. This alienated him from the medical community, nevertheless the company continued to operate even after Chester's death.

Chester was a member of the Oriental Order of the Magi, a fraternal society. He came into contact with Ibrahim George Kherailla in the 1890's, likely because they both had offices located in the Chicago Masonic Temple. He attended a course of classes on the Faith taught by Kherailla, finishing the course and becoming a Bahá'í on June 18, 1897. Lua Getsinger was a servant in Chester's home and was likely introduced to Kherailla's class through him.

In 1899 the Bahá'í community of Chicago was reorganized and Chester was selected as President of the community. In 1900 he likely assisted Thornton Chase in establishing the Chicago Board of Council, and he was elected as an inaugural member of the body.

In May 1901 the Board of Council was reconstituted on the advice of Mírzá Asadu'lláh, who provided the community with guidance ‘Abdu’l-Bahá had written for the local administrative body of the Tehran Bahá'í community, and Chester was not re-elected to the newly formed body. He was elected to the body in March 1902, then called the House of Spirituality, and chosen as Chairman.
Chester died on May 31, 1907 due to heart disease in New York, having traveled to the city to visit his son and nephew. He was buried with a Bahá'í burial ringstone, and both a Bahá'í and Episcopalian service were held at his funeral. He was survived by his son Fielding Javonne Thacher, who had also become a medical doctor and remained an Episcopalian. Fielding donated an oil painting of ‘Abdu’l-Bahá to the Chicago House of Spirituality shortly after his father's death.

May 31. On this date in 1960, Corrine True, Hermann Grossmann, and William Sears, the Hands of the Cause of the God in the West, addressed a letter to "All National Assemblies in the Western Hemisphere, and to all Members of the Auxiliary Boards" titled "Statement on Mason Remey," dismissing his claim to be the second Guardian.







May 31. On this date in 1960, Corrine True, Hermann Grossmann, and William Sears, the Hands of the Cause of the God in the West, addressed a letter to "All National Assemblies in the Western Hemisphere, and to all Members of the Auxiliary Boards" titled "Statement on Mason Remey," dismissing his claim to be the second Guardian.


Hands of the Faith in the Western Hemisphere
Corine True - Hermann Grossmann - William Sears
536 Sheridan Road,
Wilmette, Illinois
To All National Assemblies in the Western Hemisphere, and to all Members of the Auxiliary Boards.
Beloved Co-workers:
Once again the mighty power and Messing of the Covenant of Bahá'u'lláh has been demonstrated to the world. Another "campaign ribbon" of victory has been won by the faithful soldiers of the Blessed Perfection.
The moment that Mr. Mason Remey's fruitless statement reached the believers throughout the world, they rose up in defense of the Covenant like an army alerted to an attack. Prom every part of the planet a flood of massages expressing unswerving loyalty and renewed dedication to the work of the Crusade poured in to the heart of the Faith at the World Center.
Except for those emotionally unbalanced friends who have remained disturbed ever since the hour of our beloved Guardian's passing, the entire Bahá'í world has simultaneously declared its oneness and loyalty to the 26 faithful Hands of the Cause of God. The believers have arisen like those "lions of the Covenant” spoken of by the Master. They have pledged redoubled consecration to the Ten-Year Plan, so that the Message of the Hands of the Faith may be fulfilled, and the Universal House of Justice, that divinely guided Body, may be established and may speak out with infallible authority against all such abortive attacks from within or from without. No wonder 'Abdu'l-Bahá declared; "So firm and mighty is this Covenant that from the beginning of time until the present day no religious Dispensation hath produced its like.”
The beloved Guardian so often told the friends "there are no secrets in the Bahá’í Faith”; therefore, the Hands in the Western Hemisphere wish to share with you all of the developments which have come to their attention following this surprising and barren claim of Mr. Remey. An incident took place in France, where a small number of believers have been disturbed and confused since November, 1957. Unhappily, among this group were members of the National Spiritual Assembly of France. These friends, in their obsessed views and lack of patience, unwisely voted to accept Mr. Remey's claim. This majority of five persisted in their views, the spirit of which had for some time been agitating that part of the world. The Hands of the Faith, acting at once to protect the Cause of God, sent Hand of the Cause, Mr. A. Q. Faizi, to France, where with the co-operation of the Hands of Europe, the matter was fully investigated, and the unfaithful friends given an opportunity to retract. Failing this, the existing membership of the National Spiritual Assembly of France was dissolved. The Hands of the Faith then arranged for a new election to take place, an election in which these misguided souls would not be eligible to participate. Encouraging reports have already been received from France indicating that the matter is well in hand. The other National Assemblies of the Bahá’í world not only remained staunchly faithful, but energetically and unreservedly denounce this foolish action.
Here and there in a few isolated instances some of those individuals who have been sources of discontent and centers of difficulty for years have seized upon the Remey matter and have attempted to agitate the believers. They have been met with the same loyalty and steadfastness, and these attempts have been immediately communicated to the Hands of the Faith and the National Assemblies.
In fact, since this letter was begun, word has reached us that Mr. Remey has again tried to cause division among the gallant warriors of Bahá'u'lláh. He has sent a second letter which he presumptuously calls the "first in a series". In it he persists in his insupportable views and calls the twenty-six loyal Hands of the Faith violators for not accepting his self-deluded assumption of power.
Inasmuch as it appears that his letters may continue to bombard the friends from time to time, the Hands in the Western Hemisphere felt that it would be helpful for you to have all of the background information which they have on this matter so that the work of teaching and winning the Crusade will not suffer, and so that it will help you in answering any questions which might arise.
You should all know that this is not a sudden so-called burst of inspiration on the part of Mr. Remey. For the past two years he has been urging the Hands of the Faith to appoint a Guardian. However, until his surprising and illogical statement this Ridván, the Hands of the Faith did not realize that it was himself that he had in mind when he asked them to appoint a Guardian. The sacred texts make it plain that the Hands of the Faith have no such authority. The beloved Guardian himself, in answer to a question as to whether the Hands had the right to choose a Guardian, replied firmly that they could not. Although a photostatic copy of this letter was shown to Mr. Remey, he still could not be persuaded from his insistence that the Hands should immediately appoint a Guardian, even against the beloved Guardian's specific words. [See more on this letter in Hands of the Cause of God Cannot Appoint a Guardian.
Beloved friends, for two long years, the Hands of the Faith both individually and collectively, with the utmost patience and loving kindness and tender affection, have repeatedly explained to Mr. Remey that they had neither the authority nor the divine guidance to take such action; that they would never go contrary to the explicit instructions of the beloved Guardian, and the clear words of the Will and Testament.
The Hands of the Faith called Mr. Remey's attention to the sacred vow taken by all of them, and signed by them in the Mansion of Bahji, November, 1957. This Proclamation, they said, was the charter of their life. It was the guide for all their actions until, with the aid of the National Assemblies throughout the world, and the believers everywhere, they would be able to raise up the Universal House of Justice. They all promised with their hearts and their signatures before Bahá'u'lláh that until this divinely guided Body came into being --- this Supreme Institution of the Administrative Order, the "source of all good" and "freed from all error" --- the subject of the future of the Guardianship would be set aside, and that they would dedicate their lives wholly to laying the proper foundation for this sacred Body. It was agreed that no individual, no group, no institution on earth at the present time was capable of rendering a decision upon this subject. Only the Universal House of Justice could resolve this divine paradox. All of the Hands agreed, including Mr. Remey, that this Body, of which the Master said "what they purpose is the purpose of God", would render a decision to which all of the Bahá’ís of the world would instantly and unitedly be completely obedient. Therefore, in order to preserve the security and unity of the Faith of Bahá'u'lláh, the Hands considered themselves to be the "Chief Stewards" appointed by the beloved Guardian to inspire the friends, cheer their hearts, and give the selfless leadership which would raise up this fortress of the Covenant, the Universal House of Justice. It was to this vow which the Hands, including Mr. Remey, set their signatures and pledged to dedicate their lives.
The Hands of the Faith, following long hours of prayer in the Shrine of Bahá'u'lláh, and after much consultation, decided upon Ridvan 1963 as the date for the establishment of the Universal House of Justice. Until that date, dear friends, we are under the twin infallible guidance of the Divine Plan of the Master and the Ten-Year Plan of our beloved Guardian, which in reality are one. We have been given every step necessary to lead us up to the Universal House of Justice. This divine guidance continues to Ridvan 1963. If, in that same Ridvan period of 1963, the Universal House of Justice is established, our blessed Faith will never pass out from under the shadow of this divine infallibility. This is what the Hands of the Faith have labored to assure. In that hour of glorious triumph in 1963, as the loving tribute of the Bahá’ís everywhere to the life of our beloved Guardian, as a monument to his thirty-six precious years of sacrifice, the Universal House of Justice, for which he gave his life, would come into being, and divine infallibility would be restored to earth. Whatever problems and sorrows might lie heavy on the hearts of the friends could then be turned over to a supreme body capable of resolving them and of commanding the entire allegiance of every loyal Bahá’í heart.
All that the Hands of the Faith have ever asked of the friends, and all that they still do ask, is that the believers have the patience to await this great day which is now so close upon us, and that in the meanwhile they serve and teach with ever increasing intensity so that this may be a day of unprecedented victory and overwhelming triumph on all Crusade fronts.
The Hands of the Faith, after reaching this decision in November 1957, and reaffirming it again in 1958, rose as one man around that conference table in Bahji. We were but a few feet from the room in which the Founder of our Faith had passed away. We had bowed our heads to the floor in supplication in that very room, in the room where in almost His last breath on earth Bahá’u’lláh had said to His followers: "I am well pleased with you all ... May God assist you to remain united. May He aid you to exalt the Cause of the Lord of Being."
Before leaving that conclave, the Hands of the Faith stood around that table where they had bared their hearts. They reached out and joined hands. They linked themselves together in oneness, their hands and arms bound in one circle like a mighty cord of the Covenant. This was the closing symbol to their solemn vow that they would dedicate what few hours remained of their lives to winning the beloved Guardian's Crusade so that the great Universal House of Justice might come into being, and the troubled hearts of the dear friends in every land might be cheered and comforted.
It was this pledge that all of the Hands, including Mr. Remey, signed in November 1957. They renewed it with their signatures, including Mr. Remey, in 1959. This was the sacred pledge he broke.
That his emotional disturbance has become even more aggravated is clear from the fact that he has now written, distracting the efforts of the Bahá’ís laboring for our beloved Guardian on the frontiers of every part of the planet, calling the remaining twenty-six Hands of the Faith "violators." He calls them misguided with no leadership. What a pitiful whisper of division in the roar of the monumental onrushing victories of the Faith on every Crusade front, a year of victories for the Faith of Bahá'u'lláh such as the Bahá’í world has never before seen in its history.
Mr. Remey shows his greatest disregard for the Writings of our Faith when he bases his abortive claim upon his appointment as the President of the International Bahá’í Council. All the other Hands of the Faith were entirely united that the International Council as an "appointed" institution becomes dissolved when it becomes "elective.” Furthermore, his statement that he was the only person to ever be given a position of authority by the beloved Guardian, is disproved by the very words of the beloved Guardian himself about the Council in his Message of March 6, 1952: "Present membership now comprises: ‘Amatu’l-Bahá Rúhíyyih, chosen liaison between me and the Council; Hands of the Cause Mason Remey, Amelia Collins, Ugo Giachery, Leroy Ioas. President, Vice-President, member at large, Secretary General, respectively; Jessie Revell, Ethel Revell, Lotfullah Hakim, Treasurer, Western and Eastern assistant secretaries."
Every believer who has studied the writings of the beloved Guardian is fully aware that the International Bahá’í Council was to go through several stages, and that the "appointed" phase of which Mr. Remey was the temporary President, would no longer even exist with the same identity after it was democratically elected from among all the believers of the Bahá'í world. In its final stage when it "effloresced" into the Universal House of Justice, five of its members, including the "chosen liaison" and the "Vice-President", who were women, would no longer be a part of it in any way, so completely would it have altered according to the beloved Guardian's plan. In the words of the Guardian himself in his Message of January 9, 1951, this appointed Council would be replaced by an elected body, thus marking "its transformation into a duly elected body." Thus it would be completely transformed, he said, as a prelude and final step preceding the election of the Universal House of Justice.
The Master said that the Hands of the Faith must be selfless, humble, and "under all conditions, sanctified and detached from earthly things." Yet, Mr. Remey had the temerity to state that he had known for twelve years that he was to be the Guardian. This means, dear friends, that for nine of the last years of our beloved Guardian's precious life, and for six of the years when he sat at the table with our beloved Guardian, Mr. Remey held this fantastic view. So obsessed did he become with this tragic delusion that in his first futile statement, the personal pronouns "I" and "mine'' are used well over one hundred times in five short pages.
Still, in spite of all these things, after two years of loving patience and kindness, the Hands of the Faith, when they received his abortive statement, still hoped that Mr. Remey would see the utter futility of his insupportable claim and repudiate it himself. Therefore, up to the time of the writing of this letter, the Hands of the Faith have taken no stronger action than to notify the friends of the situation and ask them to refrain from any association with Mr. Remey until such a repudiation has been made. By his action, he has abandoned his station as a Hand of the Cause. His future will be determined by his own deeds, or by his failure to repudiate.
The Master in His Will and Testament gave to the Hands of the Faith the grave and vital responsibility of protecting the Faith against enemies from both within the ranks of the Hands and without, saying: "My object is to show that the Hands of the Cause of God must ever be watchful and so soon as they find anyone beginning to oppose and protest against the Guardian of the Cause of God cast him out from the congregation of the people of Bahá and in no wise accept any excuse from him. How often hath grievous error been disguised in the garb of truth, that it might sow the seeds of doubt in the hearts of men..."
The Master also said in that same Document: "Should any, within or without the company of the Hands of the Cause of God disobey and seek division, the wrath of God and His vengeance will be upon him..."
Mr. Remey has both "opposed" the beloved Guardian's word in repeatedly urging the Hands to appoint a Guardian which is in "protest" against Shoghi Effendi’s written instructions to the contrary. He has also clearly sought "division" by now appointing himself.
In the very last words of the Will and Testament, 'Abdu'l-Bahá, speaking upon the succession of the Guardianship, says: "To none is given the right to put forth his own opinion or express his particular convictions. All must seek guidance and turn unto the Center of the Cause and the House of Justice. And he that turneth unto whatsoever else is indeed in grievous error."
Now that the Center of the Cause, our beloved Guardian is no longer with us, the faithful will, we feel sure, turn as requested by the Hands of the Faith to the only other source of Divine infallibility, the Universal House of Justice, and will labor industriously for its establishment.
Beloved friends, it is regrettable that this letter has assumed such length, but we felt that it was better for the work of the Crusade to deal with the matter once and for all and get on with our true purpose, winning the Crusade and raising the Universal House of Justice, rather than have this matter come up time after time requiring more explanation, and thus stealing our precious hours and energy. Time is our most precious commodity; we cannot waste it in these days which shall never return. Therefore, although from the Will and Testament itself this foolish claim dies still-born, we have taken the time to acquaint you with what has happened.
We should not be at all surprised that such an attack has come upon us. The history of our glorious Faith clearly shows that after the passing of one of its great Figures, someone filled with ego and the thirst for leadership has tried each time to seize the authority — always unsuccessfully, thanks to the power of the Covenant of Bahá'u'lláh. The beloved Guardian himself, writing to the Western world on August 12, 1941, concerning these enemies of the Faith, says:
"Were anyone to imagine or expect that a Cause, comprising within its orbit so vast a portion of the globe, so turbulent in its history, so challenging in its claims, so diversified in the elements it has assimilated into its Administrative structure, should, at all times, be immune to any divergence of opinion, or any defection on the part of its multitudinous followers, it would be sheer delusion, wholly unreasonable and unwarranted, even in the face of the unprecedented evidence of its miraculous power ... Dear friends! Manifold, various, and at times extremely perilous, have been the tragic crises which the blind hatred, the unfounded presumption, the incredible folly, the abject perfidy, the vaulting ambition, of the enemy have intermittently engendered within the pale of the Faith. From some of its most powerful and renowned votaries, at the hands of its once trusted and ablest propagators, champions, and administrators, from the ranks of its most revered and highly-placed trustees whether as companions, amanuenses, or appointed lieutenants of the Herald of the Faith, of its Author, and of the center of the Covenant, from even those who were numbered among the kindred of the Manifestation, not excluding the brother, the sons and daughters of Bahá'u'lláh ... a Faith, of such tender age, and enshrining so priceless a promise, has sustained blows as dire and treacherous as any recorded in the world's religious history ... as opposition to the Faith, from whatever source it may spring, whatever form it may assume, however violent its outbursts, is admittedly the motive power that galvanizes on the one hand, the souls of its valiant defenders, and taps for them, on the other, fresh springs of that Divine and inexhaustible Energy, we who are called upon to represent, defend and promote its interests, should, far from regarding any manifestation of hostility as evidence of the weakening of the pillars of the Faith, acclaim it as both a God-sent gift and a God-sent opportunity which, if we remain undaunted, we can utilize for the furtherance of His Faith, and the routing and complete elimination of its adversaries."
Therefore, beloved co-workers, let us arise in the shadow of these words of our beloved Guardian, more determined than ever before, and inspired to an even greater outpouring of our energies, resources and time, so that the year 1960-1961 will be forever remembered in history as the year in which more believers were enlisted under the banner of Bahá’u’lláh than in any other year in the history of the Faith. Let us with one heart and soul strive to win every teaching goal during this ensuing year, and thus be enabled to devote the last two years of the beloved Guardian's Crusade to "reaching the masses” and to flooding the world with the Word of Bahá'u'lláh. May this attack upon the Covenant of Bahá'u'lláh be the fuse that ignites in our hearts an explosion of such intensity that its brightness may be seen around the world, and the sound of its roar in praise of God attract every human ear to its Truth and Beauty.
Let us be confident that these words of Bahá'u'lláh might very well refer to this matchless year of opportunity which lies before us:
"This is the hour, O my Lord, which Thou has caused to excel every other hour, and hast related it to the choicest among thy creatures, I beseech Thee, O my God, by Thy self and by them to ordain in the course of this year what will enable the Day-Star of Thy power to shine brightly above the horizon of Thy glory, and to illuminate, by They sovereign might, the whole world ... Render Thy Cause Victorious, O my Lord.
And again:
"I beseech Thee by Thy Name ...to unfurl, ere the present year draw to a close, the ensigns of Thine undisputed ascendancy and triumph, that the entire creation may be enriched by Thy wealth …and that all may arise and promote The Cause.
These are the sacred words of Bahá’u’lláh. Surely they are not only prayers, but are also promises — promises which we might very well make a reality this coming year by our collective and consecrated efforts. By lives wholly dedicated to teaching we may indeed become "the choicest among His creatures."
Let this be our united reply to those who would vainly seek to dim the imperishable lustre of our Faith, to degrade its holy Name, or weaken its structure. Let each believer be a "lion" roaring in the forest in defense of the Faith, consolidating its institutions, and expanding its horizon. Let this be our answer.
With warmest and deepest Baha’i love,
In the service of the beloved Guardian, HANDS OF THE FAITH IN THE WESTERN HEMISPHERE,
    Corinne True
    Hermann Grossmann
    William Sears
May 31, 1960

Saturday, May 30, 2020

May 30. On this date in 1952, Shoghi Effendi wrote German Bahá'ís a letter touching on a number of topics, including "that the Administration is a system both living and dynamic, and that, through obedience to its principles and regulations, they will gain greater strength in teaching the Faith"; "The total success of the Plan, now demanding the concentrated attention of the entire German Bahá'í community, is indeed indispensable"; "implanting the banner of the rising order of their Faith in the neighbouring sovereign states and dependencies of that continent and even beyond its borders, as far as the heart of Asia"; and "Time is running out. The work they have to accomplish is immense, exacting, thrilling and inescapable."






May 30. On this date in 1952, Shoghi Effendi wrote German Bahá'ís a letter touching on a number of topics, including "that the Administration is a system both living and dynamic, and that, through obedience to its principles and regulations, they will gain greater strength in teaching the Faith"; "The total success of the Plan, now demanding the concentrated attention of the entire German Bahá'í community, is indeed indispensable"; "implanting the banner of the rising order of their Faith in the neighbouring sovereign states and dependencies of that continent and even beyond its borders, as far as the heart of Asia"; and "Time is running out. The work they have to accomplish is immense, exacting, thrilling and inescapable."
30 May 1952
Dear Bahá'í Brother:
The beloved Guardian has received your letters of January 29, February 13, April 7 and April 14 (2), and May 1, 1952, and he has instructed me to answer you on his behalf.
He was very pleased to hear of the progress the German Bahá'ís are making, not only in their teaching work, as witnessed by the formation of new assemblies and the establishment of new groups, but also in the administrative field.
The reports he received about the success of your Convention this year, the free consultation and the unity which prevailed amongst the friends, encouraged him greatly. He feels that this indicates a new maturity on the part of the German believers. They must come to realize that the Administration is a system both living and dynamic, and that, through obedience to its principles and regulations, they will gain greater strength in teaching the Faith, and be able to direct their energies as a united force into the different channels of service that lie open to them. One of the main reasons why the Faith does not advance more rapidly is because the friends have not learned to live with, and work within the framework of the Administrative Order. Either they crystallize it into too set a form, or they rebel against what they feel to be a System, and do not give it sufficient support. Both of these extremes impede the progress of the Faith, and the efficiency of the believers.
In this connection I should like to mention that the Guardian states that the Hands of the Cause are eligible to administrative offices except those permanently residing in Haifa and helping the Guardian in the administrative work. Whenever the time comes when the Hands should give up their administrative offices in order to be more free to serve under his direction, he will inform the friends.
The convention--all Bahá'í Conventions--must be held within the Ridván period; and he was very pleased to see that you had been able to advance the date of your Convention without affecting its success.
As regards the question you asked, the Bahá'í marriage certificate has been accepted by the Israel Authorities. All the Bahá'í properties and imports are exempt from taxation and customs, and the status of the Faith as a religion, recognized. At present, we are planning to clarify our legal position with the Government, and get it on a more concrete footing. We are not incorporated here, but there are the Palestine Branches of the National Spiritual Assemblies of both the United States and India incorporated here, and holding title to property.
He was very pleased to see that the Secretary is now residing at the Hazira, as he considers this both the proper procedure, and important for the national work.
He was very sorry to learn that you are still having so many financial difficulties in connection with the Headquarters, and hopes that, through the self-sacrifice of the believers, the debts can be gradually wiped out, and funds be made available for other important forms of Bahá'í activity.
He thanks you all for the expression of your loving sympathy on the occasion of the passing of dear Mr. Maxwell. His services will long be remembered, and he has had a very great bounty in being permitted to design the Holy Tomb of the Báb.
He assures you all that, in his visits to the Holy Shrines, he remembers you lovingly in his prayers, and supplicates for your guidance and the advancement of your work....
In the Guardian's own handwriting:
Dear and valued co-workers:
From the reports and communications received, in the course of recent months, from your assembly I have derived considerable satisfaction, as I have noted the spirit of wholehearted dedication which has animated its members in the discharge of the manifold duties and sacred responsibilities which have faced them in the execution of their Plan. It is indeed highly gratifying, and a source of great pride, to contemplate the progress that has been made, the consolidation that has been achieved, the great sacrifices that have been willingly undertaken, the enthusiasm, the fidelity, and the perseverance that have been so abundantly demonstrated, the publicity that has been accorded the Faith, the plans that have been devised, the marked stimulus that has been given to the activities of the Youth, the harmony that has characterized the collaboration of the oriental and occidental believers, the progress made in connexion with the National Haziratu'l-Quds, the steady expansion of Publishing activities, and above all, the notable improvement in the spiritual life of the community, as witnessed by the greater unity, cooperation and understanding prevailing among its members.
As the last year of the Plan, formulated by the German Bahá'í community inexorably draws to its close, a concerted, a redoubled effort should be made to ensure that all its provisions, without any exception, will be fully carried out, that the members of this community may thus acquire the spiritual potentiality regarded as indispensable for the launching of a still greater enterprise, on the morrow of the celebrations of the approaching Bahá'í Holy year-- an enterprise that will bring the much-admired, greatly loved, highly promising community of the followers of the Faith of Bahá'u'lláh, in both Germany and Austria, into direct association with its sister communities throughout the Bahá'í world for the conduct of the world Crusade destined to immortalize the decade separating the two greatest Jubilees of the second Bahá'í century.
Whilst every ounce of energy will be exerted for the consummation of their present task, special attention should be directed towards the consolidation of the ties, both spiritual and administrative, that must continue to bind the believers in the Western Zone of Germany to their brethren in the Eastern Zone, as well as to those living in the Republic of Austria. A special effort must, moreover, be exerted to improve and consolidate the relationship existing between the German Bahá'í community and the civil authorities, both local and central, in order to give greater publicity to the Faith, and facilitate the expansion of its administrative institutions in the crucial years ahead. No less energetic efforts must be made to stimulate the process of the incorporation of the local assemblies, and to obtain a better legal status for the German Bahá'í National Assembly, raising thereby the status of the Faith and consolidating the foundations of its highest administrative agency in the heart of the European continent.
The total success of the Plan, now demanding the concentrated attention of the entire German Bahá'í community, is indeed indispensable for the adequate discharge of the still greater tasks that lie ahead of its members, and which, in themselves, will constitute the prelude to the unfoldment of the glorious Mission awaiting them, as soon as the present obstacles are removed, in both Eastern Europe and the heart of the Asiatic continent. The extent of their future undertakings in both continents; their contribution to the Global Crusade to be launched throughout the whole planet; their particular and, in many ways, unique, reinforcement of the work, connected with future Bahá'í research and scholarship, in view of the characteristic qualities of painstaking thoroughness, scientific exactitude and dispassionate criticism distinguishing the race to which they belong,--these are too vast and complex to be assessed at the present time.
They, no doubt, stand, emerging as they have done, from two successive world ordeals that have served to purify, vitalize, and weld them together, on the threshold of an era of glorious achievements, both at home and abroad. Their present Plan is but the initial chapter in the history of their collective achievements in the service of the Faith of Bahá'u'lláh--a service, anticipated in such glowing terms, by the One, through Whose creative power, this community was brought into being, Who nursed it in its infancy, and Who, through His personal visit communicated to it, in a direct and effective manner, the impulse destined to sustain its growth, guide its steps and lead it to ultimate victory.
The participation of the Bahá'í community, in both Germany and Austria, individually as well as officially, in the forthcoming Stockholm inter-continental Conference, to which I trust its members will contribute a notable share, in view of the part they are destined to play in the future awakening of the European Continent--will no doubt, launch them upon the initial stage of their glorious Mission beyond the confines of their respective countries. Theirs will be the two-fold and highly challenging task of consolidating, steadily and rapidly, the administrative foundations of the Structure which is being painstakingly established by them in the heart of the European continent, and of implanting the banner of the rising order of their Faith in the neighbouring sovereign states and dependencies of that continent and even beyond its borders, as far as the heart of Asia.
Time is running out. The work they have to accomplish is immense, exacting, thrilling and inescapable. The hosts of the Concourse on high will surely lead them onward and assure them a resounding victory, if they but keep their vision undimmed, if they refuse to faint or falter, if they persevere and remain faithful to both the spiritual and the administrative principles inculcated by their Faith.
That they may discharge nobly their trust, that they may emerge triumphant from the first stage of their collective and historic undertaking, that they may set an undying example to their brethren in East and West, of Bahá'í solidarity, of tenacity of purpose, of single-minded devotion, of unrelaxing vigilance, of assiduous labour, of harmonious cooperation, of audacity, and of absolute dedication to the aims and purposes of their Faith, is the object of my special, my loving and constant prayers at the threshold of the Shrine of Bahá'u'lláh.
Your true brother,
Shoghi

May 30. On this date in 1936, Shoghi Effendi referred to "American believers, the vanguard and standard-bearers of the radiant army of Bahá'u'lláh."





May 30. On this date in 1936, Shoghi Effendi referred to "American believers, the vanguard and standard-bearers of the radiant army of Bahá'u'lláh."
FRESH CONQUESTS AND UNPRECEDENTED TRIUMPHS
I fervently hope and pray that the year into which we have just entered may be signalized by fresh conquests and unprecedented triumphs in the teaching field within the United States and beyond its confines. A systematic, carefully conceived, and well-established plan should be devised, rigorously pursued and continuously extended. Initiated by the National representatives of the American believers, the vanguard and standard-bearers of the radiant army of Bahá'u'lláh, this plan should receive the wholehearted, the sustained and ever-increasing support, both moral and financial, of the entire body of His followers in that continent. Its supreme immediate objective should be the permanent establishment of at least one center in every state of the American Republic and in every Republic of the American continent not yet enlisted under the banner of His Faith. Its ramifications should gradually be extended to the European continent, and its scope should be made to include those countries, such as the Baltic States, Poland, Greece, Spain and Portugal, where no avowed believer has established any definite residence. The field is immense, the task gigantic, the privilege immeasurably precious. Time is short, and the obligation sacred, paramount and urgent. The American community must muster all its force, concentrate its resources, summon to its aid all the faith, the determination and energies of which it is capable, and set out, single-minded and undaunted, to attain still greater heights in its mighty exertions for the Cause of Bahá'u'lláh.
May 30, 1936

May 30. On this date in 1930, Shoghi Effendi addressed a letter to the National Spiritual Assembly of the United States and Canada stating "To accept the Cause without the administration is like to accept the teachings without acknowledging the divine station of Bahá'u'lláh. To be a Bahá'í is to accept the Cause in its entirety. To take exception to one basic principle is to deny the authority and sovereignty of Bahá'u'lláh, and therefore is to deny the Cause."




May 30. On this date in 1930, Shoghi Effendi addressed a letter to the National Spiritual Assembly of the United States and Canada stating "To accept the Cause without the administration is like to accept the teachings without acknowledging the divine station of Bahá'u'lláh. To be a Bahá'í is to accept the Cause in its entirety. To take exception to one basic principle is to deny the authority and sovereignty of Bahá'u'lláh, and therefore is to deny the Cause."
5. Social Order of Bahá'u'lláh
"...To accept the Cause without the administration is like to accept the teachings without acknowledging the divine station of Bahá'u'lláh. To be a Bahá'í is to accept the Cause in its entirety. To take exception to one basic principle is to deny the authority and sovereignty of Bahá'u'lláh, and therefore is to deny the Cause. The administration is the social order of Bahá'u'lláh. Without it all the principles of the Cause will remain abortive. To take exception to this, therefore, is to take exception to the fabric that Bahá'u'lláh has prescribed; it is to disobey His law."
(From a letter written on behalf of Shoghi Effendi to the National Spiritual Assembly of the United States and Canada, May 30, 1930: Bahá'í News, No. 43, August 1930, p. 3)

May 30. On this date in 1974, the Universal House of Justice wrote regarding "a vasectomy, in general it is not permissible to have a surgical operation for the purpose of avoiding having unwanted children if such an operation could result in permanent sterility."


May 30. On this date in 1974, the Universal House of Justice wrote regarding "a vasectomy, in general it is not permissible to have a surgical operation for the purpose of avoiding having unwanted children if such an operation could result in permanent sterility."
1164. Vasectomy to Avoid Having Unwanted Children Not Permitted if It Results in Permanent Sterility
"Directly to your question about having a vasectomy, in general it is not permissible to have a surgical operation for the purpose of avoiding having unwanted children if such an operation could result in permanent sterility. While circumstances might exist in which sterilization would be justified, this does not appear to be the case with you."
(From a letter of the Universal House of Justice to an individual believer, May 30, 1974)

May 30. On this date in 1997, the Universal House of Justice sent a letter to the National Spiritual Assemblies, announcing the formation of Regional Bahá’í Councils, a level of the Bahá’í Administrative Order between the local and national level that may be elected or appointed at the Universal House of Justice's discretion.





May 30. On this date in 1997, the Universal House of Justice sent a letter to the National Spiritual Assemblies, announcing the formation of Regional Bahá’í Councils, a level of the Bahá’í Administrative Order between the local and national level that may be elected or appointed at the Universal House of Justice's discretion.
The Universal House of Justice
30 May 1997
To National Spiritual Assemblies
Dear Bahá’í Friends,
The expansion of the Bahá’í community and the growing complexity of the issues which are facing National Spiritual Assemblies in certain countries have brought the Cause to a new stage in its development. They have caused us in recent years to examine various aspects of the balance between centralization and decentralization. In a few countries we have authorized the National Spiritual Assemblies to establish State Bahá’í Councils or Regional Teaching and Administrative Committees. From the experience gained in the operation of these bodies, and from detailed examination of the principles set forth by Shoghi Effendi, we have reached the conclusion that the time has arrived for us to formalize a new element of Bahá’í administration, between the local and national levels, comprising institutions of a special kind, to be designated as "Regional Bahá’í Councils."
Regional Bahá’í Councils will be brought into being only with our permission and only in countries where conditions make this step necessary. Nevertheless, we find it desirable to inform all National Spiritual Assemblies of the nature of this historic development, and to make clear its place in the evolution of national and local Bahá’í institutions.
The institutions of the Administrative Order of Bahá’u’lláh, rooted in the provisions of His Revelation, have emerged gradually and organically, as the Bahá’í community has grown through the power of the divine impulse imparted to humankind in this age. The characteristics and functions of each of these institutions have evolved, and are still evolving, as are the relationships between them. The writings of the beloved Guardian expound the fundamental elements of this mighty System and make it clear that the Administrative Order, although different in many ways from the World Order which it is the destiny of the Bahá’í Revelation to call into being, is both the "nucleus" and "pattern" of that World Order. Thus, the evolution of the institutions of the Administrative Order, while following many variants to meet changing conditions in different times and places, should strictly follow the essential principles of Bahá’í administration which have been laid down in the Sacred Text and in the interpretations provided by ‘Abdu’l-Bahá and the Guardian.
One of the subtle qualities of the Bahá’í Administrative Order is the balance between centralization and decentralization. This balance must be correctly maintained, but different factors enter into the equation, depending upon the institutions involved. For example, the relationship between a National or Local Spiritual Assembly and its committees is of a different nature from that between National and Local Spiritual Assemblies. The former is a relationship between a central administrative body and "its assisting organs of executive and legislative action," while the latter is a relationship between national and local levels of the House of Justice, each of which is a divinely ordained institution with clearly prescribed jurisdiction, duties and prerogatives.
Regional Bahá’í Councils partake of some, but not all, characteristics of Spiritual Assemblies, and thus provide a means of carrying forward the teaching work and administering related affairs of a rapidly growing Bahá’í community in a number of situations. Without such an institution, the development of a national committee structure required to cover the needs in some countries would run the danger of over-complexity through adding a further layer of committees under the regional committees, or the danger of excessive decentralization through conferring too much autonomy on committees which are characterized by the Guardian as "bodies that should be regarded in no other light than that of expert advisers and executive assistants.
The distinguishing effects of the establishment of Regional Bahá’í Councils are the following:
It provides for a level of autonomous decision making on both teaching and administrative matters, as distinct from merely executive action, below the National Assembly and above the Local Assemblies.
It involves the members of Local Spiritual Assemblies of the area in the choice of the members of the Council, thus reinforcing the bond between it and the local believers while, at the same time, bringing into public service capable believers who are known to the friends in their own region.
It establishes direct consultative relationships between the Continental Counselors and the Regional Bahá’í Councils.
It offers the possibility of forming a Regional Bahá’í Council in an ethnically distinct region which covers parts of two or more countries. In such a situation the Council is designated to work directly under one of the National Assemblies involved, providing copies of its reports and minutes to the other National Assembly.
The greater degree of decentralization involved in the devolution of authority upon Regional Bahá’í Councils requires a corresponding increase in the capacity of the National Spiritual Assembly itself to keep fully informed of what is proceeding in all parts of the territory over which it has ultimate jurisdiction.
For those National Spiritual Assemblies which have already established Regional Bahá’í Councils or Regional Teaching and Administrative Committees, we enclose a document which outlines the various policies governing the formation and functioning of Regional Bahá’í Councils. For the sake of simplicity, we have used the designation "Regional Bahá’í Councils" throughout, but the actual name used will, as heretofore, vary from country to country, including such names as "State Bahá’í Councils," "Provincial Bahá’í Councils" or, when referring to an individual Council, "The Bahá’í Council for … etc. To avoid the confusion of thought which seems to have been caused by referring to "Regional Teaching and Administrative Committees," we have decided to cease using this designation and to refer to these bodies as Bahá’í Councils formed by appointment rather than election. We shall be writing separately to these National Spiritual Assemblies, indicating what modifications, if any, they should now make to the existing structures.
It is our ardent prayer at the Sacred Threshold, that the establishment of Regional Bahá’í Councils will greatly enhance the ability of the Administrative Order to deal with the complex situations with which it is confronted in a number of countries at the present time, and thus carry forward, with increased vigor, the propagation of the Cause of God.
[signed: The Universal House of Justice]

In 1951, Shoghi Effendi, as Guardian, appointed members to the International Bahá’í Council, naming Mason Remey as the Council's President and describing it as an embryonic international House of Justice.

When Shoghi Effendi passed away in 1957 without having appointed a successor Guardian, as confirmed by a "Unanimous Proclamation of the 27 Hands of the Cause of God", the Hands of the Cause of God elected from among their own nine individuals who would serve as Custodians to help lead the transition of the International Bahá’í Council, into the Universal House of Justice.

In 1961 the International Bahá’í Council was changed to an elected body, with members of all National Spiritual Assemblies voting.

In 1963, the first Universal House of Justice was elected, and its members are elected every five years by members of each Bahá'í National Spiritual Assembly in the world. In practice, the Bahá’í electoral system most closely resembles council democracy as it still exists in Cuba, wherein individuals elect Local Spiritual Assemblies, who then elect National Spiritual Assemblies, who then elect the Universal House of Justice. With no politicking or partisanship allowed, there is little turnover in leadership and Universal House of Justice members almost invariably serve until retirement or death. New members are currently generally elected from the appointed institutions of the Bahá’í administration, particularly the International Teaching Centre. In fact, all of the current members of the Universal House of Justice previously served as members of the International Teaching Centre. In council democracies, these career bureaucrats were known as the nomenklatura.

With the eventual passing of the individual Hands of the Cause of God appointed by Shoghi Effendi and without a Guardian to appoint additional Hands, the Universal House of Justice saw the need for developing an institution for the purpose of performing the Hands' function of protection and propagation of the Faith.

In 1968 the Continental Board of Counselors was formed. The Counselors appoint Auxiliaries collectively referred to as Auxiliary Boards in smaller regional areas, who in turn appoint their own Assistants to work in localities.
 
Auxiliary Board Members for Protection are charged with watching over the security of the Bahá’í Faith, and Auxiliary Board Members for Propagation are responsible for working with the grassroots on the global Plans established by the Universal House of Justice. Originally, members of the Auxiliary Boards were appointed by and served under the Hands of the Cause of God who directed their efforts worldwide. The first members of the Auxiliary Boards were appointed in 1954, and they were divided into five distinct geographical regions

In 1973 the administrative branch called the Institution of the Counselors was formed. Also in 1973, the International Teaching Centre was first formed by the Universal House of Justice, and originally consisted of the 17 Hands of the Cause still living at that time, plus three Counsellor members. The number of Counsellor members was raised to four in 1979, to seven in 1983, and finally to the current nine in 1988. The Counsellor members of the International Teaching Centre are appointed by the Universal House of Justice to five-year terms that begin shortly after the International Convention and election of the Universal House of Justice.

Friday, May 29, 2020

May 29. On this date in 1929, Shoghi Effendi wrote "It is surely a very unfortunate case when the parents and children differ on some grave issues of life such as marriage, but the best way is not to flout each other's opinion nor to discuss it in a charged atmosphere but rather try to settle it in an amicable way."





May 29. On this date in 1929, Shoghi Effendi wrote "It is surely a very unfortunate case when the parents and children differ on some grave issues of life such as marriage, but the best way is not to flout each other's opinion nor to discuss it in a charged atmosphere but rather try to settle it in an amicable way."
It is surely a very unfortunate case when the parents and children differ on some grave issues of life such as marriage, but the best way is not to flout each other's opinion nor to discuss it in a charged atmosphere but rather try to settle it in an amicable way.
29 May 1929 to two believers.

May 29. On this date in 1946, Shoghi Effendi wrote "Pioneers who volunteer for work, if they are not able to support themselves, should be supported by the National Fund until they either find work or their task is completed. Likewise, travelling teachers should be assisted financially to carry out the 'projects' assigned to them. The friends should not for a moment confuse this type of support with the creation of a paid clergy. Any Bahá'í can, at the discretion of the N.S.A., receive this necessary assistance, and it is clearly understood it is temporary and only to carry out a specific plan. Bahá'u'lláh Himself has not only enjoined on every one the duty of teaching His Faith, but stated if you cannot go yourself, to send someone in your stead."



 




May 29. On this date in 1946, Shoghi Effendi wrote "Pioneers who volunteer for work, if they are not able to support themselves, should be supported by the National Fund until they either find work or their task is completed. Likewise, travelling teachers should be assisted financially to carry out the 'projects' assigned to them. The friends should not for a moment confuse this type of support with the creation of a paid clergy. Any Bahá'í can, at the discretion of the N.S.A., receive this necessary assistance, and it is clearly understood it is temporary and only to carry out a specific plan. Bahá'u'lláh Himself has not only enjoined on every one the duty of teaching His Faith, but stated if you cannot go yourself, to send someone in your stead."
1937. House of Justice Defines "Pioneer" and "Pioneering"--There Can Be No Question of "Recalling" a Pioneer from His Field of Service
"From the Bahá'í point of view it is quite clear that a pioneer can be likened to neither an employee nor a minister....
"...We wish to share with you the following points of fundamental importance.
"1. The Secretary of the beloved Guardian wrote to the National Spiritual Assembly of India and Burma, on his behalf, on August 12, 1944:
'Regarding the question of paid teachers: As we have no clergy or priests there is no paid career open to Bahá'í teachers. This, however, does not mean that teachers going out to spread the Faith, and unable to support themselves, should not receive money from the National Spiritual Assembly or a Local Assembly. At present it would be quite impossible to spread the Cause if those who arise to serve it as teachers or pioneers were not given financial assistance. All must realize, however, that the moneys they receive are only to enable them to fulfil their objectives, and that they cannot consider themselves permanently entitled to be supported by the Cause. In America the pioneers have made every effort to establish themselves in some position in the place they have gone to settle in, and thus be freed from the necessity of drawing further upon Bahá'í Funds.'
"and to the British National Spiritual Assembly on May 29, 1946:
'Pioneers who volunteer for work, if they are not able to support themselves, should be supported by the National Fund until they either find work or their task is completed.
'Likewise, travelling teachers should be assisted financially to carry out the 'projects' assigned to them. The friends should not for a moment confuse this type of support with the creation of a paid clergy. Any Bahá'í can, at the discretion of the N.S.A., receive this necessary assistance, and it is clearly understood it is temporary and only to carry out a specific plan.
'Bahá'u'lláh Himself has not only enjoined on every one the duty of teaching His Faith, but stated if you cannot go yourself, to send someone in your stead.'
"and in a letter to Mr. Ioas, Chairman of your own National Teaching Committee, on March 5, 1934:
'Concerning the abolition of the institution of paid national teachers, the Guardian wishes to re-affirm his former statements on this matter, and to stress once more that great care be taken to avoid the difficulties and the misunderstandings which in former days had caused so much trouble among the friends. The main point to be emphasized in this connection is that of making the teaching of the Cause not the work of a limited group but the chief duty and responsibility of every Bahá'í. This is why no salaried teachers should any longer exist. But occasionally to defray the expenses of a teaching trip of a certain Bahá'í, particularly when it is done spontaneously, can do no harm to the Cause. Such an action, provided it is done with care and only when circumstances make it necessary, constitutes no violation of the principles already referred to. The danger in all activities of this nature is to give the impression that the teaching of the Cause is an institution, depending on the support of paid teachers. Those who willingly and with utmost detachment arise to promote the Cause should, undoubtedly, be helped in every way. But they have no claim whatever on the financial help which some friends may freely choose to extend to them.'
"2. As stated in our circular letter to all National Spiritual Assemblies engaged in teaching work among the masses, dated 25th June, 1964: '...no Bahá'í teacher anywhere should consider himself as permanently employed by the Faith. We do not have in the Cause of God any paid career open to Bahá'í teachers....' 'Likewise, when pioneer projects are envisaged, it must be made clear to the pioneer that he must make every effort to establish himself in some position in his pioneering post and thus become freed from the necessity of drawing further on Bahá'í funds.'
"3. The duties of teaching and pioneering are enjoined upon all believers. There are no special categories of believers for these functions. Any Bahá'í who spreads the Message of Bahá'u'lláh is a teacher, any Bahá'í who moves to another area to spread the Faith is a pioneer.
"4. The duty of the Assembly to give financial assistance to a believer who cannot support himself is a general one, and is in no way limited to those who may perform specific services for the Faith.
"5. No special training is required for a pioneer. A believer who leaves his home spontaneously and goes to teach the Faith elsewhere without consulting anybody is as much a pioneer as one who goes after consultation with the committee responsible. This is a matter of principle, no matter how desirable it may be that all prospective pioneers first consult to ensure the best use of their services.
"6. Similarly, there can be no question of 'recalling' a pioneer from his field of service. If a committee is providing a pioneer with financial assistance it can terminate this assistance whenever it judges it right and proper, in which case it would, in all justice, offer the pioneer his travel expenses to return to his home or to go to some place where he could earn his living--but this is quite different in principle from recalling the pioneer. In many instances the pioneer's intention when going to his chosen goal is to put his roots down and make it his home.
"7. A pioneer who goes to the area of jurisdiction of another National Spiritual Assembly comes under the authority of that Assembly, and the National Spiritual Assembly of the United States ceases to have any authority over him. The matter of financial assistance to such a pioneer, should he need it, is arranged on a basis of expediency. Usually, for simplicity's sake, the National Assembly of origin continues to give assistance direct to the pioneer concerned until he becomes self-supporting or until his own National Spiritual Assembly is able to take over the responsibility. As far as the matter of control is concerned, it would be quite in order and perfectly legal to arrange for the pioneer to receive his budget without having any contact whatsoever with the United States National Spiritual Assembly.
"8. A pioneer has no special administrative status except in the case where he goes to a new area where there are no Bahá'ís. He then usually remains the channel of communication between the new Bahá'í group, as it is formed, and the National Committee in charge, until such time as a Local Spiritual Assembly is formed. At that point his special status ceases altogether. Any services he may perform in advising or teaching the new believers spring from the fact that he is an older believer, and not from his being a pioneer. Many pioneers who go to places where Bahá'ís of long standing already live often receive the counsel and spiritual support of the older native believers rather than vice-versa. Similarly there is no special significance in the dwelling of a pioneer--it frequently happens that the homes of some of the new believers, being less cramped than the quarters of the pioneer, are the places used for meetings of the community."
(From a letter of the Universal House of Justice to the National Spiritual Assembly of the United States, July 2, 1965)