May 9. On this date in 2014, the Universal House of Justice addressed a letter to an individual believer, stating in part "The contemporary discussion surrounding homosexuality, which began in the West and is increasingly promoted in other parts of the world, generally takes the form of a false dichotomy, which compels one to choose between a position that is either affirming or rejecting. But to align with either side in the public debate is to accept the premises on which it is based."

May 9. On this date in 2014, the Universal House of Justice addressed a letter to an individual believer, stating in part "The contemporary discussion surrounding homosexuality, which began in the West and is increasingly promoted in other parts of the world, generally takes the form of a false dichotomy, which compels one to choose between a position that is either affirming or rejecting. But to align with either side in the public debate is to accept the premises on which it is based."

THE UNIVERSAL HOUSE OF JUSTICE

 

DEPARTMENT OF THE SECRETARIAT

 

9 May 2014

Transmitted by email: ...

 

…

 

U.S.A.

 

Dear Bahá’í Friend,

 

Your email letter dated 11 January 2014 has been received by the Universal House of

Justice. We have been asked to convey to you the following.

 

You express concern about the challenge Bahá’ís encounter in understanding and

upholding the Teachings in the face of powerful social forces influencing public attitudes towards

 

homosexuality. In this connection, you observe that some Bahá’ís are susceptible to the argument

 

that the Faith must change to keep up with what are perceived to be progressive social values,

while some others, despite their firm adherence to the Teachings, are unable to resolve the

 

incongruity between the Bahá’í perspective and attitudes prevailing in the wider society. Your

thoughtful analysis of the issues you raise is warmly appreciated.

The contemporary discussion surrounding homosexuality, which began in the West and is

increasingly promoted in other parts of the world, generally takes the form of a false dichotomy,

which compels one to choose between a position that is either affirming or rejecting. It is

 

understandable that Bahá’ís would be sensitive to acts of prejudice or oppression in any form and

 

to the needs of those who suffer as a result. But to align with either side in the public debate is to

accept the premises on which it is based. Moreover, this debate occurs within the context of a

rising tide of materialism and consequent reorientation of society, over more than a century, which

has among its outcomes a destructive emphasis on sexuality. Various philosophies and theories

have eroded precepts of right and wrong that govern personal behavior. For some, relativism

reigns and individuals are to determine their own moral preferences; others dismiss the very

conception of personal morality, maintaining that any standard that restrains what is considered a

natural impulse is harmful to the individual and ultimately to society. Self- indulgence, in the

guise of expressing one's true nature, becomes the norm, even the touchstone of healthy living.

Consequently, sexuality has become a preoccupation, pervading commerce, media, the arts, and

popular culture, influencing disciplines such as medicine, psychology, and education and reducing

the human being to an object. It is no longer merely a part of life, but becomes the defining

element of a person's identity. At its most extreme, the doctrine aggressively propagated in some

societies is that it is abnormal for adolescents to restrain their sexual impulses, unreasonable for

young adults to marry without first having had sexual relations, and impossible for a married

couple to remain monogamous. The unbounded expression of sexuality in almost any form is

 

thought to be natural and is accepted as a matter of course, the only limitation being to cause no

harm to others, while any notion to the contrary is deemed narrow-minded or retrogressive. The

question of same-sex marriage arises not simply as an appeal for fairness within a framework of

existing values but as another step, presumed to be inevitable, in clearing away the vestiges of

what is regarded to be a repressive traditional morality.

 

The perspective presented in the Bahá’í writings departs sharply from the pattern of thought

 

achieving ascendancy in many societies. Bahá’u’lláh states that the knowledge of God is revealed

through His Manifestation, Who has an innate awareness of the human condition and the social

order, and Whose purpose is to set forth such precepts as will effect a profound transformation in

both the inner life and external conditions of humankind. "No man, however acute his perception,"

He affirms, "can ever hope to reach the heights which the wisdom and understanding of the

Divine Physician have attained." 'Abdu'l-Bahá explains that the human being has two natures, the

spiritual or higher nature and the material or lower nature, and that the purpose of life is to gain

mastery over the limitations and promptings of one's material nature and to cultivate spiritual

 

qualities and virtues—the attributes of the soul which constitute one's true and abiding identity.

Worldly desire is not the essence of a human being, but a veil that obscures it. Adherence to the

Teachings of the Divine Educator refines the character and develops the potentialities with which

each person is endowed; it liberates the individual and society from lower inclinations that give

rise to the ills that afflict humanity.

'Abdu'l-Bahá highlights the distinction between the two worldviews outlined above by

contrasting "the political freedom of Europeans, which leaves the individual free to do whatsoever

he desires as long as his action does not harm his neighbor" with the freedom "born of obedience

to the laws and ordinances of the Almighty." "In the religion of God, there is no freedom of action

outside the law of God," 'Abdu'l-Bahá concludes. "Man may not transgress this law, even though

no harm is inflicted on one's neighbor. This is because the purpose of Divine law is the education

 

of all—others as well as oneself—and, in the sight of God, the harm done to one individual or to

his neighbor is the same and is reprehensible in both cases." Thus, for Bahá’ís, just as the

 

development of a strong and healthy body requires adherence to sound physical practices and

disciplines, so too, the refinement of character requires effort to act within the framework of moral

principles delineated by the Manifestation of God.

 

While Bahá’ís hold specific beliefs about human identity, sexuality, personal morality, and

 

individual and social transformation, they also believe that individuals must be free to investigate

truth and should not be coerced. They are, therefore, enjoined to be tolerant of those whose views

differ from their own, not to judge others according to their own standards, and not to attempt to

impose these standards on society. To regard a person who has a homosexual orientation with

prejudice or disdain is entirely against the spirit of the Faith. And where occasion demands, it

would be appropriate to speak out or act against unjust or oppressive measures directed towards

homosexuals.

The House of Justice feels it would be ill-advised to engage in discussions intended to

 

convince those who do not accept the station of Bahá’u’lláh that their views are erroneous; such

 

an effort would ultimately prove fruitless. Shoghi Effendi counseled the friends "to have neither

concern for, nor involvement in, the controversies of politicians, the wranglings of theologians or

 

any of the ailing social theories current amongst men." The response of the Bahá’í community to

the challenges facing humanity lies not in combating specific issues one by one but rather in

making efforts to uplift the vision of their compatriots and to work with them for the betterment of

 

the world. In their involvement in society at all levels, the friends should distinguish between

those discourses associated with forces of disintegration, such as those which overemphasize

sexuality, where involvement would be unproductive, and those associated with forces of

integration, whose aim is unity and the collaborative resolution of social ills, to which they can

constructively contribute. They should be mindful that the divisive issues of the day, diametrically

opposed to the Teachings but often presented in the guise of truth or progress, exert themselves

 

upon the Bahá’í community and can at times result in those "severe mental tests" that the writings

 

state would "inevitably sweep over His loved ones of the West—tests that would purge, purify

and prepare them for their noble mission in life."

 

Just as Bahá’ís do not impose their views on others, they cannot relinquish their principles

 

because of changing trends in popular thought. The pattern of life to which they aspire, Shoghi

Effendi writes, "can tolerate no compromise with the theories, the standards, the habits, and the

excesses of a decadent age." Bahá'u'lláh counsels not to weigh "the Book of God with such

standards and sciences as are current amongst you, for the Book itself is the unerring Balance

established amongst men," and "in this most perfect Balance whatsoever the peoples and kindreds

of the earth possess must be weighed...." To accept Bahá'u'lláh is to accept His Teachings,

including those that pertain to personal morality, even if one must struggle to live up to His

 

standard. It would be a profound contradiction for someone to profess to be a Bahá’í, yet reject,

 

disregard, or contend with aspects of belief or practice He ordained. In the Kitáb-i-Aqdas,

Bahá'u'lláh describes the twin duties "prescribed by God for His servants" to be recognition of the

Manifestation and acceptance of all His ordinances. "These twin duties are inseparable," He

 

asserts. "Neither is acceptable without the other." Bahá’ís consciously choose to abide by

Bahá'u'lláh's exhortations out of love for Him and assurance in the efficacy of His guidance, not

out of blind obedience. "Think not that We have revealed unto you a mere code of laws,"

Bahá'u'lláh states. "Nay, rather, We have unsealed the choice Wine with the fingers of might and

power." His Teachings are a safeguard for one's true nature and purpose. 'Abdu'l-Bahá writes, "It

 

is essential that children be reared in the Bahá’í way, that they may find happiness both in this

 

world and the next. If not, they shall be beset by sorrows and troubles, for human happiness is

founded upon spiritual behavior."

 

You are, of course, well aware of the explicit Bahá’í standard. Marriage is a union between

 

a man and a woman, and sexual relations are only permissible between husband and wife. These

points are laid down in the writings of Bahá'u'lláh, 'Abdu'l-Bahá, and Shoghi Effendi and are not

subject to change by the Universal House of Justice. Bahá'u'lláh also prohibits certain sexual acts,

including homosexual relations; if such statements are considered by some to be unclear, the

unambiguous interpretations provided by Shoghi Effendi constitute a binding exposition of His

intent. The Guardian's interpretations, made in his role as the authoritative expounder, clarify the

true meaning of the Text and are not derived from the scientific knowledge of the time.

 

Bahá’ís must also be on their guard lest condemnatory attitudes stemming from the public

 

debate take root in their communities. Backbiting and gossip, prejudice and estrangement, have no

place. All recognize the need to transform themselves in accordance with Bahá'u'lláh's Teachings,

 

all struggle in different ways to live a Bahá’í life, and there is no reason that the challenge of

 

being attracted to persons of the same sex should be singled out and treated differently from other

 

challenges. The Guardian made it clear that Bahá’ís with a homosexual orientation should not

 

withdraw from the community and should receive its support and encouragement. The House of

Justice sympathizes deeply with those individuals, and their families, who strive in this respect to

 

understand and hold fast to the Teachings while buffeted by the controversy unfolding within their

societies.

Enclosed for your study are copies of two letters that touch on related themes. Rest assured

of the supplications of the House of Justice at the Sacred Threshold that you may be guided and

confirmed by the blessings of the Almighty.

 

With loving Bahá’í greetings,

 

Department of the Secretariat

Enclosures

cc: International Teaching Centre (with enclosures)

Board of Counsellors in the Americas (with enclosures)

National Assembly of the United States (with enclosures)