August 12. On this date in 1944, Shoghi Effendi wrote "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."
"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)
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