September 2. On this date in 1912, during his tour of North America, 'Abdu'l-Bahá gave a talk in the Montreal home of William Sutherland Maxwell, (later named a Hand of the Cause by Shoghi Effendi in 1951) and May Maxwell, the parents of Mary Maxwell, the future Amatu'l-Bahá Rúhíyyih Khánum, wife of Shoghi Effendi. 'Abdu'l-Bahá presented his views on native cultures, Africans, indigenous North Americans and pre-Columbian America.

 

September 2. On this date in 1912, during his tour of North America, 'Abdu'l-Bahá gave a talk in the Montreal home of William Sutherland Maxwell, (later named a Hand of the Cause by Shoghi Effendi in 1951) and May Maxwell, the parents of Mary Maxwell, the future Amatu'l-Bahá Rúhíyyih Khánum, wife of Shoghi Effendi. 'Abdu'l-Bahá presented his views on native cultures, Africans, indigenous North Americans and pre-Columbian America.

Amatu'l-Bahá Rúhíyyih Khánum described the importance of this Shrine with the following words:

Things arise in historic perspective as time goes by. This is the only private home in Canada where 'Abdu’l-Bahá stayed. After His visit, it was always considered blessed by having been used by Him. For future generations, it will eventually grow in importance and sacredness, because He, the Centre of the Covenant, the Greatest Mystery of God, stayed here.

It was at this home that 'Abdu'l-Bahá gave his talk discussing his views on native cultures, Africans, indigenous North Americans and pre-Columbian America:

Nature is the material world. When we look upon it, we see that it is dark and imperfect. For instance, if we allow a piece of land to remain in its natural condition, we will find it covered with thorns and thistles; useless weeds and wild vegetation will flourish upon it, and it will become like a jungle. The trees will be fruitless, lacking beauty and symmetry; wild animals, noxious insects and reptiles will abound in its dark recesses. This is the incompleteness and imperfection of the world of nature. To change these conditions, we must clear the ground and cultivate it so that flowers may grow instead of thorns and weeds—that is to say, we must illumine the dark world of nature. In their primal natural state, the forests are dim, gloomy, impenetrable. Man opens them to the light, clears away the tangled underbrush and plants fruitful trees. Soon the wild woodlands and jungle are changed into productive orchards and beautiful gardens; order has replaced chaos; the dark realm of nature has become illumined and brightened by cultivation.

If man himself is left in his natural state, he will become lower than the animal and continue to grow more ignorant and imperfect. The savage tribes of central Africa are evidences of this. Left in their natural condition, they have sunk to the lowest depths and degrees of barbarism, dimly groping in a world of mental and moral obscurity. If we wish to illumine this dark plane of human existence, we must bring man forth from the hopeless captivity of nature, educate him and show him the pathway of light and knowledge, until, uplifted from his condition of ignorance, he becomes wise and knowing; no longer savage and revengeful, he becomes civilized and kind; once evil and sinister, he is endowed with the attributes of heaven. But left in his natural condition without education and training, it is certain that he will become more depraved and vicious than the animal, even to the extreme degree witnessed among African tribes who practice cannibalism. It is evident, therefore, that the world of nature is incomplete, imperfect until awakened and illumined by the light and stimulus of education.

In these days there are new schools of philosophy blindly claiming that the world of nature is perfect. If this is true, why are children trained and educated in schools, and what is the need of extended courses in sciences, arts and letters in colleges and universities? What would be the result if humanity were left in its natural condition without education or training? All scientific discoveries and attainments are the outcomes of knowledge and education. The telegraph, phonograph, telephone were latent and potential in the world of nature but would never have come forth into the realm of visibility unless man through education had penetrated and discovered the laws which control them. All the marvelous developments and miracles of what we call civilization would have remained hidden, unknown and, so to speak, nonexistent, if man had remained in his natural condition, deprived of the bounties, blessings and benefits of education and mental culture. The intrinsic difference between the ignorant man and the astute philosopher is that the former has not been lifted out of his natural condition, while the latter has undergone systematic training and education in schools and colleges until his mind has awakened and unfolded to higher realms of thought and perception; otherwise, both are human and natural.

God has sent forth the Prophets for the purpose of quickening the soul of man into higher and divine recognitions. He has revealed the heavenly Books for this great purpose. For this the breaths of the Holy Spirit have been wafted through the gardens of human hearts, the doors of the divine Kingdom opened to mankind and the invisible inspirations sent forth from on high. This divine and ideal power has been bestowed upon man in order that he may purify himself from the imperfections of nature and uplift his soul to the realm of might and power. God has purposed that the darkness of the world of nature shall be dispelled and the imperfect attributes of the natal self be effaced in the effulgent reflection of the Sun of Truth. The mission of the Prophets of God has been to train the souls of humanity and free them from the thralldom of natural instincts and physical tendencies. They are like unto Gardeners, and the world of humanity is the field of Their cultivation, the wilderness and untrained jungle growth wherein They proceed to labor. They cause the crooked branches to become straightened, the fruitless trees to become fruitful, and gradually transform this great wild, uncultivated field into a beautiful orchard producing wonderful abundance and outcome.

If the world of nature were perfect and complete in itself, there would be no need of such training and cultivation in the human world—no need of teachers, schools and universities, arts and crafts. The revelations of the Prophets of God would not have been necessary, and the heavenly Books would have been superfluous. If the world of nature were perfect and sufficient for mankind, we would have no need of God and our belief in Him. Therefore, the bestowal of all these great helps and accessories to the attainment of divine life is because the world of nature is incomplete and imperfect. Consider this Canadian country during the early history of Montreal when the land was in its wild, uncultivated and natural condition. The soil was unproductive, rocky and almost uninhabitable—vast forests stretching in every direction. What invisible power caused this great metropolis to spring up amid such savage and forbidding conditions? It was the human mind. Therefore, nature and the effect of nature’s laws were imperfect. The mind of man remedied and removed this imperfect condition, until now we behold a great city instead of a savage unbroken wilderness. Before the coming of Columbus America itself was a wild, uncultivated expanse of primeval forest, mountains and rivers—a very world of nature. Now it has become the world of man. It was dark, forbidding and savage; now it has become illumined with a great civilization and prosperity. Instead of forests, we behold productive farms, beautiful gardens and prolific orchards. Instead of thorns and useless vegetation, we find flowers, domestic animals and fields awaiting harvest. If the world of nature were perfect, the condition of this great country would have been left unchanged. 

If a child is left in its natural state and deprived of education, there is no doubt that it will grow up in ignorance and illiteracy, its mental faculties dulled and dimmed; in fact, it will become like an animal. This is evident among the savages of central Africa, who are scarcely higher than the beast in mental development. 

The conclusion is irresistible that the splendors of the Sun of Truth, the Word of God, have been the source and cause of human upbuilding and civilization. The world of nature is the kingdom of the animal. In its natural condition and plane of limitation the animal is perfect. The ferocious beasts of prey have been completely subject to the laws of nature in their development. They are without education or training; they have no power of abstract reasoning and intellectual ideals; they have no touch with the spiritual world and are without conception of God or the Holy Spirit. The animal can neither recognize nor apprehend the spiritual power of man and makes no distinction between man and itself, for the reason that its susceptibilities are limited to the plane of the senses. It lives under the bondage of nature and nature’s laws. All the animals are materialists. They are deniers of God and without realization of a transcendent power in the universe. They have no knowledge of the divine Prophets and Holy Books—mere captives of nature and the sense world. In reality they are like the great philosophers of this day who are not in touch with God and the Holy Spirit—deniers of the Prophets, ignorant of spiritual susceptibilities, deprived of the heavenly bounties and without belief in the supernatural power. The animal lives this kind of life blissfully and untroubled, whereas the material philosophers labor and study for ten or twenty years in schools and colleges, denying God, the Holy Spirit and divine inspirations. The animal is even a greater philosopher, for it attains the ability to do this without labor and study. For instance, the cow denies God and the Holy Spirit, knows nothing of divine inspirations, heavenly bounties or spiritual emotions and is a stranger to the world of hearts. Like the philosophers, the cow is a captive of nature and knows nothing beyond the range of the senses. The philosophers, however, glory in this, saying, “We are not captives of superstitions; we have implicit faith in the impressions of the senses and know nothing beyond the realm of nature, which contains and covers everything.” But the cow, without study or proficiency in the sciences, modestly and quietly views life from the same standpoint, living in harmony with nature’s laws in the utmost dignity and nobility. 

This is not the glory of man. The glory of man is in the knowledge of God, spiritual susceptibilities, attainment to transcendent powers and the bounties of the Holy Spirit. The glory of man is in being informed of the teachings of God. This is the glory of humanity. Ignorance is not glory but darkness. Can these souls who are steeped in the lower strata of ignorance become informed of the mysteries of God and the realities of existence while Jesus Christ was without knowledge of them? Is the intellect of these people greater than the intellect of Christ? Christ was heavenly, divine and belonged to the world of the Kingdom. He was the embodiment of spiritual knowledge. His intellect was superior to these philosophers, His comprehension deeper, His perception keener, His knowledge more perfect. How is it that He overlooked and denied Himself everything in this world? He attached little importance to this material life, denying Himself rest and composure, accepting trials and voluntarily suffering vicissitudes because He was endowed with spiritual susceptibilities and the power of the Holy Spirit. He beheld the splendors of the divine Kingdom, embodied the bounties of God and possessed ideal powers. He was illumined with love and mercy, and so, likewise, were all the Prophets of God.

August 13. On this date in 1997, the Universal House of Justice published a memorandum titled "Quotations on Science and Religion."

 

 

August 13. On this date in 1997, the Universal House of Justice published a memorandum titled "Quotations on Science and Religion."

 

Science and Religion, Quotations on

by / on behalf of Universal House of Justice

1997-08-13

M E M O R A N D U M

To: The Universal House of Justice

From: Research Department

Quotations on Science and Religion

The Research Department has considered the request for references to science and religion which was contained in the electronic mail message of 25 June 1997 from Mr. ... to the Universal House of Justice. Mr. ... explains that a number of members of the Association for Bahá'í Studies who have access to email have "decided to try to study the Bahá'í quotations on science and the relation of science and religion". He, therefore, enquires about the availability of a compilation on the subject and seeks information concerning other Bahá'ís who might be studying this same topic. We provide the following response.

The Research Department regrets that no comprehensive compilation on science and religion is currently available at the Bahá'í World Centre. There are, however, many references to this subject scattered throughout the published literature of the Faith, which are easily accessed through such programmes as Refer and Immerse. To assist Mr. ... and his group in their study we attach the following items:

1. A compilation entitled, "Selected Extracts on Science and Technology", prepared in response to an earlier request. This compilation, drawn from somewhat less accessible sources, contains extracts from the letters of Shoghi Effendi and the Universal House of Justice concerning such subjects as the Bahá'í perspective on science, its place in the curriculum, and its relationship to the Faith and to the processes of decline and growth at work in the world.

We call attention to the final extract in the compilation, which we cite below. This passage might well help to provide an overall sense of direction to the discussions of the group:

With regard to the harmony of science and religion, the Writings of the Central Figures and the commentaries of the Guardian make abundantly clear that the task of humanity, including the Bahá'í community that serves as the "leaven" within it, is to create a global civilization which embodies both the spiritual and material dimensions of existence. The nature and scope of such a civilization are still beyond anything the present generation can conceive. The prosecution of this vast enterprise will depend on a progressive interaction between the truths and principles of religion and the discoveries and insights of scientific inquiry. This entails living with ambiguities as a natural and inescapable feature of the process of exploring reality. It also requires us not to limit science to any particular school of thought or methodological approach postulated in the course of its development. The challenge

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Quotations on Science and Religion       13 August 1997        Page 2

facing Bahá'í thinkers is to provide responsible leadership in this endeavour, since it is they who have both the priceless insights of the Revelation and the advantages conferred by scientific investigation. (19 May 1995, written on behalf of the Universal House of Justice to an individual believer)

2. "Science and Religion", a short (and partial) list of references to books and articles by Bahá'ís on this subject.

In addition, Mr. ... may wish to refer to the compilation prepared by the Research Department on "Scholarship" (Mona Vale: Bahá'í Publications Australia, 1995). This collection of texts contains many useful references to science, the scientific method, and the role of scientists.

With regard to the names of Bahá'ís who are engaged in studying the Bahá'í teachings on science and religion, it is suggested that Mr. ... contact the Office of Research at the National Bahá'í Centre in the United States. It is our understanding that this Office is in the process of collecting information about the research interests of Bahá'í scholars.

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Science and Religion       13 August 1997        Page 1

Short list of references to science and religion

Association Europeenne Francophone pour les Etudes Bahá'íes: Conference Annuelle (1st: 1984: Montreux, Switzerland). "Science et Religion / Recueil des Conferences", premiere rencontre des 17 et 18 novembre 1984 a Montreux (Suisse). -- Bienne, Switzerland: Association Europeenne Francophone pour les Etudes Bahá'íes, 1984.

European Conference on Science and Religion (2nd: 1988: Enschede, Netherlands). "Science and Religion: One World - Changing Perspectives on Reality", paper presented at the Second European Conference on Science and Religion, March 10-13, 1988. Edited by Jan Fennema and Paul Iain. -- Dordrecht; Boston; London: Kluwer Academic Press, c1990.

Hatcher, William S. "The Unity of Religion and Science", "World Order" (Wilmette, Ill.), vol. 9, no. 3 (Spring 1975).

Hatcher, William S. "The Science of Religion", 2nd ed. (Thornhill, Ontario: Canadian Association for Studies on the Bahá'í Faith, 1980).

Hatcher, William S. "Logic and Logos: Essays on Science, Religion and Philosophy" (Oxford: George Ronald, 1990).

Khursheed, Anjam. "Science and Religion: Towards the Restoration of an Ancient Harmony" (London: Oneworld Publications, 1987).

Loehle, Craig. "On the Shoulders of Giants" (Oxford: George Ronald, 1994).

July 21. On this date in 1968, the Universal House of Justice wrote "it should never be overlooked that the revelation of the Manifestation of God is the standard for all knowledge, and scientific statements and theories, no matter how close they may come to the eternal principle proclaimed by God's Messenger, are in their very nature ephemeral and limited. Likewise, attempting to make the Bahá'í Faith relevant to modern society is to incur the grave risk of compromising the fundamental verities of our Faith in an effort to make it conform to current theories and practices."

July 21. On this date in 1968, the Universal House of Justice wrote "it should never be overlooked that the revelation of the Manifestation of God is the standard for all knowledge, and scientific statements and theories, no matter how close they may come to the eternal principle proclaimed by God's Messenger, are in their very nature ephemeral and limited. Likewise, attempting to make the Bahá'í Faith relevant to modern society is to incur the grave risk of compromising the fundamental verities of our Faith in an effort to make it conform to current theories and practices."

While it may often be the part of wisdom to approach individuals or an audience from a standpoint of current knowledge, it should never be overlooked that the revelation of the Manifestation of God is the standard for all knowledge, and scientific statements and theories, no matter how close they may come to the eternal principle proclaimed by God's Messenger, are in their very nature ephemeral and limited. Likewise, attempting to make the Bahá'í Faith relevant to modern society is to incur the grave risk of compromising the fundamental verities of our Faith in an effort to make it conform to current theories and practices.

From a letter on behalf of the Universal House of Justice dated 21 July 1968.

July 13. On this date in 1967, the Universal House of Justice quoted Shoghi Effendi as having said "Birth control, however, when exercised in order to deliberately prevent the procreation of any children is against the spirit of the Law of Bahá'u'lláh, which defines the primary purpose of marriage to be the rearing of children and their spiritual training in the Cause. The Universal House of Justice will have to consider this issue and give its verdict upon it."

July 13. On this date in 1967, the Universal House of Justice quoted Shoghi Effendi as having said "Birth control, however, when exercised in order to deliberately prevent the procreation of any children is against the spirit of the Law of Bahá'u'lláh, which defines the primary purpose of marriage to be the rearing of children and their spiritual training in the Cause. The Universal House of Justice will have to consider this issue and give its verdict upon it."

1162. When Exercised to Prevent Procreation of Any Children

"Another believer, having read this letter, asked the beloved Guardian whether all birth control methods for any purpose were absolutely prohibited by Bahá'í Teachings. The secretary to the beloved Guardian wrote on his behalf on 4th February, 1937, as follows:

'The Guardian has ... given his careful consideration to your question regarding the Bahá'í view of birth control.

'...there is no reference whatsoever in the Writings on this subject. The utmost we can say is by way of reference from what Bahá'u'lláh has revealed regarding the nature, purpose and character of marriage.

'We, as Bahá'ís, are not therefore in a position either to condemn the practice of birth control or to confirm it.

'Birth control, however, when exercised in order to deliberately prevent the procreation of any children is against the spirit of the Law of Bahá'u'lláh, which defines the primary purpose of marriage to be the rearing of children and their spiritual training in the Cause. The Universal House of Justice will have to consider this issue and give its verdict upon it.'

"The Universal House of Justice feels that the time has not yet arrived for legislation on this matter, and that these instructions provide sufficient guidance for the friends for the time being."

(From a letter of the Universal House of Justice to the National Spiritual Assembly of the British Isles, July 13, 1967)

June 22. On this date in 1977, the Universal House of Justice wrote "We should be confident that there is consistency in the universe, that the Manifestation is aware of that consistency, and we must ourselves be aware that the principle of the harmony of religion and science is a dynamic one which will require new levels of understanding of true science and true religion alike."

June 22. On this date in 1977, the Universal House of Justice wrote "We should be confident that there is consistency in the universe, that the Manifestation is aware of that consistency, and we must ourselves be aware that the principle of the harmony of religion and science is a dynamic one which will require new levels of understanding of true science and true religion alike."

We should be confident that there is consistency in the universe, that the Manifestation is aware of that consistency, and we must ourselves be aware that the principle of the harmony of religion and science is a dynamic one which will require new levels of understanding of true science and true religion alike.
From a letter written on behalf of the Universal House of Justice, dated 22 June 1977.

June 10. On this date in 1966, a letter from the Universal House of Justice to Bahá'í youth stated "When studying at school or university Bahá’í youth will often find themselves in the unusual and slightly embarrassing position of having a more profound insight into a subject than their instructors."

June 10. On this date in 1966, a letter from the Universal House of Justice to Bahá'í youth stated "When studying at school or university Bahá’í youth will often find themselves in the unusual and slightly embarrassing position of having a more profound insight into a subject than their instructors."

The Universal House of Justice
10 June 1966
To the Bahá’í Youth in every Land
Dear Bahá’í Friends,
In country after country the achievements of Bahá’í youth are increasingly advancing the work of the Nine Year Plan and arousing the admiration of their fellow believers. From the very beginning of the Bahá’í Era, youth have played a vital part in the promulgation of God’s Revelation. The Báb Himself was but twenty-five years old when He declared His Mission, while many of the Letters of the Living were even younger. The Master, as a very young man, was called upon to shoulder heavy responsibilities in the service of His Father in Iraq and Turkey, and His brother, the Purest Branch, yielded up his life to God in the Most Great Prison at the age of twenty-two that the servants of God might “be quickened, and all that dwell on earth be united.” Shoghi Effendi was a student at Oxford when called to the throne of his guardianship, and many of the Knights of Bahá’u’lláh, who won imperishable fame during the Ten Year Crusade, were young people. Let it, therefore, never be imagined that youth must await their years of maturity before they can render invaluable services to the Cause of God.
For any person, whether Bahá’í or not, his youthful years are those in which he will make many decisions which will set the course of his life. In these years he is most likely to choose his life’s work, complete his education, begin to earn his own living, marry and start to raise his own family. Most important of all, it is during this period that the mind is most questing and that the spiritual values that will guide the person’s future behavior are adopted. These factors present Bahá’í youth with their greatest opportunities, their greatest challenges, and their greatest tests—opportunities to truly apprehend the Teachings of their Faith and to give them to their contemporaries, challenges to overcome the pressures of the world and to provide leadership for their and succeeding generations, and tests enabling them to exemplify in their lives the high moral standards set forth in the Bahá’í Writings. Indeed the Guardian wrote of the Bahá’í youth that it is they “who can contribute so decisively to the virility, the purity, and the driving force of the life of the Bahá’í community, and upon whom must depend the future orientation of its destiny, and the complete unfoldment of the potentialities with which God has endowed it.”
Those who now are in their teens and twenties are faced with a special challenge and can seize an opportunity that is unique in human history. During the Ten Year Crusade—the ninth part of that majestic process described so vividly by our beloved Guardian—the Community of the Most Great name spread with the speed of lightning over the major territories and islands of the globe, increased manifoldly its manpower and resources, saw the beginning of the entry of the peoples by troops into the Cause of God, and completed the structure of the Administrative Order of Bahá’u’lláh. Now, firmly established in the world, the Cause, in the opening years of the tenth part of that same process, is perceptibly emerging from the obscurity that has, for the most part, shrouded it since its inception, and is arising to challenge the outworn concepts of a corrupt society and proclaim the solution for the agonizing problems of a disordered humanity. During the lifetime of those who are now young the condition of the world, and the place of the Bahá’í Cause in it, will change immeasurably, for we are entering a highly critical phase in this era of transition.
Three great fields of service lie open before young Bahá’ís, in which they will simultaneously be remaking the character of human society and preparing themselves for the work that they can undertake later in their lives.
First, the foundation of all their other accomplishments is their study of the teachings, the spiritualization of their lives and the forming of their characters in accordance with the standards of Bahá’u’lláh. As the moral standards of the people around us collapse and decay, whether of the centuries-old civilizations of the East, the more recent cultures of Christendom and Islám; or of the rapidly changing tribal societies of the world, the Bahá’ís must increasingly stand out as pillars of righteousness and forbearance. The life of a Bahá’í will be characterized by truthfulness and decency; he will walk uprightly among his fellowmen, dependent upon none save God, yet linked by bonds of love and brotherhood with all mankind; he will be entirely detached from the loose standards, the decadent theories, the frenetic experimentation, the desperation of present-day society, will look upon his neighbors with a bright and friendly face and be a beacon light and a haven for all those who would emulate his strength of character and assurance of soul.
The second field of service, which is linked intimately with the first, is teaching the Faith, particularly to their fellow-youth, among whom are some of the most open and seeking minds in the world. Not yet having acquired all the responsibilities of a family or a long-established home and job, youth can the more easily choose where they will live and study or work. In the world at large young people travel hither and thither seeking amusement, education and experiences. Bahá’í youth, bearing the incomparable treasure of the Word of God for this Day, can harness this mobility into service for mankind and can choose their places of residence, their areas of travel and their types of work with the goal in mind of how they can best serve the Faith.
The third field of service is the preparation by youth for their later years. It is the obligation of a Bahá’í to educate his children; likewise it is the duty of the children to acquire knowledge of the arts and sciences and to learn a trade or a profession whereby they, in turn, can earn their living and support their families. This, for a Bahá’í youth, is in itself a service to God, a service, moreover, which can be combined with teaching the Faith and often with pioneering. The Bahá’í community will need men and women of many skills and qualifications; for, as it grows in size the sphere of its activities in the life of society will increase and diversify. Let Bahá’í youth, therefore, consider the best ways in which they can use and develop their native abilities for the service of mankind and the Cause of God, whether this be as farmers, teachers, doctors, artisans, musicians or any one of the multitude of livelihoods that are open to them.
When studying at school or university Bahá’í youth will often find themselves in the unusual and slightly embarrassing position of having a more profound insight into a subject than their instructors. The Teachings of Bahá’u’lláh throw light on so many aspects of human life and knowledge that a Bahá’í must learn, earlier than most, to weigh the information that is given to him rather than to accept it blindly. A Bahá’í has the advantage of the divine Revelation for this Age, which shines like a searchlight on so many problems that baffle modern thinkers; he must therefore develop the ability to learn everything from those around him, showing proper humility before his teachers, but always relating what he hears to the Bahá’í teachings, for they will enable him to sort out the gold from the dross of human error.
Paralleling the growth of his inner life through prayer, meditation, service and study of the teachings, Bahá’í youth have the opportunity to learn in practice the very functioning of the Order of Bahá’u’lláh. Through taking part in conferences and summer schools as well as Nineteen Day Feasts, and in service on committees, they can develop the wonderful skill of Bahá’í consultation, thus tracing new paths of human corporate action. Consultation is no easy skill to learn, requiring as it does the subjugation of all egotism and unruly passions, the cultivation of frankness and freedom of thought as well as courtesy, openness of mind and wholehearted acquiescence in a majority decision. In this field Bahá’í youth may demonstrate the efficiency, the vigor, the access of unity which arise from true consultation and, by contrast, demonstrate the futility of partisanship, lobbying, debate, secret diplomacy and unilateral action which characterize modern affairs. Youth also take part in the life of the Bahá’í community as a whole and promote a society in which all generations—elderly, middle-aged, youth, children—are fully integrated and make up an organic whole. By refusing to carry over the antagonisms and mistrust between the generations which perplex and bedevil modern society they will again demonstrate the healing and life-giving nature of their religion.
The Nine Year Plan has just entered its third year. The youth have already played a vital part in winning its goals. We now call upon them, with great love and highest hopes and the assurance of our fervent prayers, to consider, individually and in consultation, wherever they live and whatever their circumstances, those steps which they should take now to deepen themselves in their knowledge of the divine message, to develop their characters after the pattern of the Master, to acquire those skills, trades and professions in which they can best serve God and man, to intensify their service to the Cause of Bahá’u’lláh and to radiate its message to the seekers among their contemporaries.
[signed: The Universal House of Justice]

June 2. On this date in 1986, the Universal House of Justice addressed a letter to a National Spiritual Assembly, emphasizing the importance of obtaining explicit permission from biological parents for marriage, noting "It seems clear that Miss ... has a slender connection with her genetic father. Nevertheless, despite his long absence and his lack of any relationship with either mother or daughter, Miss ... is obligated to make every effort, however discreetly carried out, to ascertain his whereabouts, including such steps as contacting persons, firms or agencies, and even advertising in newspapers if necessary. The Local or National Assembly accepts that Miss ...'s father-in-law elect cannot be traced and the National Assembly may offer its assistance to the couple, if needed. When the Assembly is satisfied that every reasonable avenue of search has been exhausted without discovering the missing parent, the Assembly may permit the marriage to take place."

June 2. On this date in 1986, the Universal House of Justice addressed a letter to a National Spiritual Assembly, emphasizing the importance of obtaining explicit permission from biological parents for marriage, noting "It seems clear that Miss ... has a slender connection with her genetic father. Nevertheless, despite his long absence and his lack of any relationship with either mother or daughter, Miss ... is obligated to make every effort, however discreetly carried out, to ascertain his whereabouts, including such steps as contacting persons, firms or agencies, and even advertising in newspapers if necessary. The Local or National Assembly accepts that Miss ...'s father-in-law elect cannot be traced and the National Assembly may offer its assistance to the couple, if needed. When the Assembly is satisfied that every reasonable avenue of search has been exhausted without discovering the missing parent, the Assembly may permit the marriage to take place."

1247. Every Reasonable Avenue of Search Must Be Exhausted to Find Parent-- The Responsible Assembly Must Be Satisfied This Has Been Done
"The Universal House of Justice has received your letter of 8 May 1986 presenting Miss ..., problem of consent to her marriage by her putative father. We are asked to convey its response. "It seems clear that Miss ... has a slender connection with her genetic father. Nevertheless, despite his long absence and his lack of any relationship with either mother or daughter, Miss ... is obligated to make every effort, however discreetly carried out, to ascertain his whereabouts, including such steps as contacting persons, firms or agencies, and even advertising in newspapers if necessary. The Local or National Assembly accepts that Miss ...'s father-in-law elect cannot be traced and the National Assembly may offer its assistance to the couple, if needed. When the Assembly is satisfied that every reasonable avenue of search has been exhausted without discovering the missing parent, the Assembly may permit the marriage to take place."
(From a letter written on behalf of the Universal House of Justice to a National Spiritual Assembly, June 2, 1986)

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 28. On this date in 1978, the Universal House of Justice wrote "under normal circumstances it is not permissible to have a surgical operation for the purpose of not having more children if such an operation could result in permanent sterility."

May 28. On this date in 1978, the Universal House of Justice wrote "under normal circumstances it is not permissible to have a surgical operation for the purpose of not having more children if such an operation could result in permanent sterility."

1165. Tubal Ligation
"The Universal House of Justice has received your letter of April 29 asking about tubal ligation and has noted that you are familiar with general Bahá'í principles on the subject. However, it has directed us to say that under normal circumstances it is not permissible to have a surgical operation for the purpose of not having more children if such an operation could result in permanent sterility."
(From a letter written on behalf of the Universal House of Justice to an individual believer, May 28, 1978)

May 20. On this date in 1912, 'Abdu'l-Bahá said "The discovery of America by Columbus was during the reign of Isabella of Spain, to whose intelligence and assistance this wonderful accomplishment was largely due."

May 20. On this date in 1912, 'Abdu'l-Bahá said "The discovery of America by Columbus was during the reign of Isabella of Spain, to whose intelligence and assistance this wonderful accomplishment was largely due."

The discovery of America by Columbus was during the reign of Isabella of Spain, to whose intelligence and assistance this wonderful accomplishment was largely due. In brief, many remarkable women have appeared in the history of the world, but further mention of them is not necessary.

On April 23, 1912, 'Abdu'l-Bahá gave a speech at Howard University, telling the audience "Praise be to God! You are like the whites; there are no great distinctions left...How they fought and sacrificed until they freed the blacks!...It was for your sake that the whites of America made such an effort. Were it not for this effort, universal emancipation would not have been proclaimed... In short, you must be very thankful to the whites who were the cause of your freedom in America....Now — praise be to God! — everyone is free and lives in tranquillity."

But I wish to say one thing in order that the blacks may become grateful to the whites and the whites become loving toward the blacks. If you go to Africa and see the blacks of Africa, you will realize how much progress you have made. Praise be to God! You are like the whites; there are no great distinctions left. But the blacks of Africa are treated as servants. The first proclamation of emancipation for the blacks was made by the whites of America. How they fought and sacrificed until they freed the blacks! Then it spread to other places. The blacks of Africa were in complete bondage, but your emancipation led to their freedom also — that is, the European states emulated the Americans, and the emancipation proclamation became universal. It was for your sake that the whites of America made such an effort. Were it not for this effort, universal emancipation would not have been proclaimed.
Therefore, you must be very grateful to the whites of America, and the whites must become very loving toward you so that you may progress in all human grades. Strive jointly to make extraordinary progress and mix together completely. In short, you must be very thankful to the whites who were the cause of your freedom in America. Had you not been freed, other blacks would not have been freed either. Now — praise be to God! — everyone is free and lives in tranquillity. I pray that you attain to such a degree of good character and behavior that the names of black and white shall vanish. All shall be called human, just as the name for a flight of doves is dove. They are not called black and white. Likewise with other birds.

Later in 1912, on September 2, 'Abdu'l-Bahá gave a talk elaborating his views on Africans, indigenous North Americans, native peoples, and pre-Columbian America at the Montreal home of William Sutherland Maxwell (later named a Hand of the Cause by Shoghi Effendi in 1951) and May Maxwell, the parents of Mary Maxwell, the future Amatu'l-Bahá Rúhíyyih Khánum, wife of Shoghi Effendi.

Because 'Abdu'l-Bahá stayed at the Maxwell's home during his stay in Montreal in 1912, the home was later designated a Bahá’í Shrine. Amatu'l-Bahá Rúhíyyih Khánum described the importance of this Shrine with the following words:

Things arise in historic perspective as time goes by. This is the only private home in Canada where ‘Abdu’l-Bahá stayed. After His visit, it was always considered blessed by having been used by Him. For future generations, it will eventually grow in importance and sacredness, because He, the Centre of the Covenant, the Greatest Mystery of God, stayed here.

'Abdu'l-Bahá's talk on September 2, 1912 is as follows...

Nature is the material world. When we look upon it, we see that it is dark and imperfect. For instance, if we allow a piece of land to remain in its natural condition, we will find it covered with thorns and thistles; useless weeds and wild vegetation will flourish upon it, and it will become like a jungle. The trees will be fruitless, lacking beauty and symmetry; wild animals, noxious insects and reptiles will abound in its dark recesses. This is the incompleteness and imperfection of the world of nature. To change these conditions, we must clear the ground and cultivate it so that flowers may grow instead of thorns and weeds—that is to say, we must illumine the dark world of nature. In their primal natural state, the forests are dim, gloomy, impenetrable. Man opens them to the light, clears away the tangled underbrush and plants fruitful trees. Soon the wild woodlands and jungle are changed into productive orchards and beautiful gardens; order has replaced chaos; the dark realm of nature has become illumined and brightened by cultivation.
If man himself is left in his natural state, he will become lower than the animal and continue to grow more ignorant and imperfect. The savage tribes of central Africa are evidences of this. Left in their natural condition, they have sunk to the lowest depths and degrees of barbarism, dimly groping in a world of mental and moral obscurity. If we wish to illumine this dark plane of human existence, we must bring man forth from the hopeless captivity of nature, educate him and show him the pathway of light and knowledge, until, uplifted from his condition of ignorance, he becomes wise and knowing; no longer savage and revengeful, he becomes civilized and kind; once evil and sinister, he is endowed with the attributes of heaven. But left in his natural condition without education and training, it is certain that he will become more depraved and vicious than the animal, even to the extreme degree witnessed among African tribes who practice cannibalism. It is evident, therefore, that the world of nature is incomplete, imperfect until awakened and illumined by the light and stimulus of education.
In these days there are new schools of philosophy blindly claiming that the world of nature is perfect. If this is true, why are children trained and educated in schools, and what is the need of extended courses in sciences, arts and letters in colleges and universities? What would be the result if humanity were left in its natural condition without education or training? All scientific discoveries and attainments are the outcomes of knowledge and education. The telegraph, phonograph, telephone were latent and potential in the world of nature but would never have come forth into the realm of visibility unless man through education had penetrated and discovered the laws which control them. All the marvelous developments and miracles of what we call civilization would have remained hidden, unknown and, so to speak, nonexistent, if man had remained in his natural condition, deprived of the bounties, blessings and benefits of education and mental culture. The intrinsic difference between the ignorant man and the astute philosopher is that the former has not been lifted out of his natural condition, while the latter has undergone systematic training and education in schools and colleges until his mind has awakened and unfolded to higher realms of thought and perception; otherwise, both are human and natural.
God has sent forth the Prophets for the purpose of quickening the soul of man into higher and divine recognitions. He has revealed the heavenly Books for this great purpose. For this the breaths of the Holy Spirit have been wafted through the gardens of human hearts, the doors of the divine Kingdom opened to mankind and the invisible inspirations sent forth from on high. This divine and ideal power has been bestowed upon man in order that he may purify himself from the imperfections of nature and uplift his soul to the realm of might and power. God has purposed that the darkness of the world of nature shall be dispelled and the imperfect attributes of the natal self be effaced in the effulgent reflection of the Sun of Truth. The mission of the Prophets of God has been to train the souls of humanity and free them from the thralldom of natural instincts and physical tendencies. They are like unto Gardeners, and the world of humanity is the field of Their cultivation, the wilderness and untrained jungle growth wherein They proceed to labor. They cause the crooked branches to become straightened, the fruitless trees to become fruitful, and gradually transform this great wild, uncultivated field into a beautiful orchard producing wonderful abundance and outcome.
If the world of nature were perfect and complete in itself, there would be no need of such training and cultivation in the human world—no need of teachers, schools and universities, arts and crafts. The revelations of the Prophets of God would not have been necessary, and the heavenly Books would have been superfluous. If the world of nature were perfect and sufficient for mankind, we would have no need of God and our belief in Him. Therefore, the bestowal of all these great helps and accessories to the attainment of divine life is because the world of nature is incomplete and imperfect. Consider this Canadian country during the early history of Montreal when the land was in its wild, uncultivated and natural condition. The soil was unproductive, rocky and almost uninhabitable—vast forests stretching in every direction. What invisible power caused this great metropolis to spring up amid such savage and forbidding conditions? It was the human mind. Therefore, nature and the effect of nature’s laws were imperfect. The mind of man remedied and removed this imperfect condition, until now we behold a great city instead of a savage unbroken wilderness. Before the coming of Columbus America itself was a wild, uncultivated expanse of primeval forest, mountains and rivers—a very world of nature. Now it has become the world of man. It was dark, forbidding and savage; now it has become illumined with a great civilization and prosperity. Instead of forests, we behold productive farms, beautiful gardens and prolific orchards. Instead of thorns and useless vegetation, we find flowers, domestic animals and fields awaiting harvest. If the world of nature were perfect, the condition of this great country would have been left unchanged.

If a child is left in its natural state and deprived of education, there is no doubt that it will grow up in ignorance and illiteracy, its mental faculties dulled and dimmed; in fact, it will become like an animal. This is evident among the savages of central Africa, who are scarcely higher than the beast in mental development.
The conclusion is irresistible that the splendors of the Sun of Truth, the Word of God, have been the source and cause of human upbuilding and civilization. The world of nature is the kingdom of the animal. In its natural condition and plane of limitation the animal is perfect. The ferocious beasts of prey have been completely subject to the laws of nature in their development. They are without education or training; they have no power of abstract reasoning and intellectual ideals; they have no touch with the spiritual world and are without conception of God or the Holy Spirit. The animal can neither recognize nor apprehend the spiritual power of man and makes no distinction between man and itself, for the reason that its susceptibilities are limited to the plane of the senses. It lives under the bondage of nature and nature’s laws. All the animals are materialists. They are deniers of God and without realization of a transcendent power in the universe. They have no knowledge of the divine Prophets and Holy Books—mere captives of nature and the sense world. In reality they are like the great philosophers of this day who are not in touch with God and the Holy Spirit—deniers of the Prophets, ignorant of spiritual susceptibilities, deprived of the heavenly bounties and without belief in the supernatural power. The animal lives this kind of life blissfully and untroubled, whereas the material philosophers labor and study for ten or twenty years in schools and colleges, denying God, the Holy Spirit and divine inspirations. The animal is even a greater philosopher, for it attains the ability to do this without labor and study. For instance, the cow denies God and the Holy Spirit, knows nothing of divine inspirations, heavenly bounties or spiritual emotions and is a stranger to the world of hearts. Like the philosophers, the cow is a captive of nature and knows nothing beyond the range of the senses. The philosophers, however, glory in this, saying, “We are not captives of superstitions; we have implicit faith in the impressions of the senses and know nothing beyond the realm of nature, which contains and covers everything.” But the cow, without study or proficiency in the sciences, modestly and quietly views life from the same standpoint, living in harmony with nature’s laws in the utmost dignity and nobility.
This is not the glory of man. The glory of man is in the knowledge of God, spiritual susceptibilities, attainment to transcendent powers and the bounties of the Holy Spirit. The glory of man is in being informed of the teachings of God. This is the glory of humanity. Ignorance is not glory but darkness. Can these souls who are steeped in the lower strata of ignorance become informed of the mysteries of God and the realities of existence while Jesus Christ was without knowledge of them? Is the intellect of these people greater than the intellect of Christ? Christ was heavenly, divine and belonged to the world of the Kingdom. He was the embodiment of spiritual knowledge. His intellect was superior to these philosophers, His comprehension deeper, His perception keener, His knowledge more perfect. How is it that He overlooked and denied Himself everything in this world? He attached little importance to this material life, denying Himself rest and composure, accepting trials and voluntarily suffering vicissitudes because He was endowed with spiritual susceptibilities and the power of the Holy Spirit. He beheld the splendors of the divine Kingdom, embodied the bounties of God and possessed ideal powers. He was illumined with love and mercy, and so, likewise, were all the Prophets of God.

May 20. On this date in 1912, 'Abdu'l-Bahá said "Among other historical women was Catherine I, wife of Peter the Great. Russia and Turkey were at war. Muhammad Páshá, commander of the Turkish forces, had defeated Peter and was about to take St. Petersburg."

May 20. On this date in 1912, 'Abdu'l-Bahá said "Among other historical women was Catherine I, wife of Peter the Great. Russia and Turkey were at war. Muhammad Páshá, commander of the Turkish forces, had defeated Peter and was about to take St. Petersburg. The Russians were in a most critical position. Catherine, the wife of Peter, said, "I will arrange this matter." She had an interview with Muhammad Páshá, negotiated a treaty of peace and induced him to turn back. She saved her husband and her nation. This was a great accomplishment. Afterward she was crowned Empress of Russia and ruled with wisdom until her death."

Among other historical women was Catherine I, wife of Peter the Great. Russia and Turkey were at war. Muhammad Páshá, commander of the Turkish forces, had defeated Peter and was about to take St. Petersburg. The Russians were in a most critical position. Catherine, the wife of Peter, said, "I will arrange this matter." She had an interview with Muhammad Páshá, negotiated a treaty of peace and induced him to turn back. She saved her husband and her nation. This was a great accomplishment. Afterward she was crowned Empress of Russia and ruled with wisdom until her death.

April 29. On this date in 1978, the Universal House of Justice received a letter inquiring about tubal ligation, to which they responded "it is not permissible to have a surgical operation for the purpose of not having more children if such an operation could result in permanent sterility."

April 29. On this date in 1978, the Universal House of Justice received a letter inquiring about tubal ligation, to which they responded "it is not permissible to have a surgical operation for the purpose of not having more children if such an operation could result in permanent sterility."

1165. Tubal Ligation
"The Universal House of Justice has received your letter of April 29 asking about tubal ligation and has noted that you are familiar with general Bahá'í principles on the subject. However, it has directed us to say that under normal circumstances it is not permissible to have a surgical operation for the purpose of not having more children if such an operation could result in permanent sterility."
(From a letter written on behalf of the Universal House of Justice to an individual believer, May 28, 1978)

April 29. On this date in 1948, Shoghi Effendi wrote British Bahá'ís that "great patience must be used in dealing with the child-like members of some of these primitive races."

April 29. On this date in 1948, Shoghi Effendi wrote British Bahá'ís that "great patience must be used in dealing with the child-like members of some of these primitive races."

29 April 1948
Dear Bahá'í Brother,
Your letters to our beloved Guardian, written on behalf of the British N.S.A., and dated as follows: Oct 20th, 22nd, 24th and 29th, Nov. 10th and 17th, Dec. 1st and 15th of 1947, and Jan. 13th, Feb. 8th, 9th, 13th, and 27th, and March 1st and 4th of 1948 and April 5th, 1948, together with various enclosures, have been received, and he has instructed me to answer you on his behalf.
A number of matters referred to in them have been answered by cable, so I will not go into them again.
He was specially pleased to receive the copies of the Tablet of the Master to Andrew Carnegie, as this is yet another authentic and interesting Bahá'í document.
He was, likewise, very pleased to receive the statement of Sir A. Ramaswami Mudaliar testifying to his appreciation of the Faith, and he will use it in the appropriate section of "Bahá'í World" in the forthcoming edition.
The instruction he gave to the effect that committees should elect their own officers, he feels, is universal in scope and should, therefore, apply to Great Britain as well....
Regarding the matter of the budget of the N.S.A. he feels that both wisdom and courage is required in this matter. You should not fix a budget which is too heavy for the community to meet, even with sacrifice. Both the pressing needs of the Cause and your Plan, as well as the foreseeable possibilities of your income should guide you.
He has no objection to extracts from his letters to ... being published. He feels that in the future it is not necessary to ask his permission to publish such extracts. As long as the person who has received a letter, such as he would wish to share with others, from the Guardian, has no objection to its publication, he has no objection either. Anything confidential he always specifies as being such.
He feels that the question of Mrs. Hofman giving up the secretaryship of the National Teaching Committee, and who is to be chairman of it, etc. is something to be decided there by those responsible for the work.
In one of your letters you mentioned some ... who have visited the London Centre and their attitude: great patience must be used in dealing with the child-like members of some of these primitive races. They are innocent in heart and have certainly had a very bad example, in many Christians, of a purely mercenary approach to religion, but if their hearts and minds once become illumined with the Faith they could make very fine believers.
Regarding the matter of believers who have been deprived of their voting rights: just as no one should ever be deprived of his voting right lightly, it should likewise be realised that to be deprived of it is a grave matter, and involves heavy penalties spiritually. People who have been so deprived should not be permitted to attend any meetings involving the administration of the Cause, such as an election or a 19 Day Feast. They can attend the 9 Holy Days, however; they should not be married by Bahá'í law, no money should be accepted from them, they should not be given credentials (which imply a member of the community in good standing) nor should they be used officially as teachers or speakers.
He has no objection to your getting out a book on Bahá'í Procedure similar to the synopsis you enclosed for his information. He wishes you, however, to stick to essentials and, as far as possible, avoid--not only in the book but in your Assembly's decisions--binding the friends by a lot of procedure on minor matters which he always urges should be, as much as possible, dealt with according to each case that comes up. He wishes to keep the administration of the Cause as flexible as possible and not impede the work by a codified set of rules.
As to the attitude of the Bahá'ís in the British Isles towards the World Government Movement: he thinks that as this Movement, so far, seems to be working for what we believe in, and not for anything we do not subscribe to, the Bahá'ís should by all means support it, vote for the representatives to be sent to its constituent Assembly in 1950, and stand for election if they wish to. However, he feels your Assembly should keep a careful watch on this Movement, and if it becomes in any way imperialistic, anti-Russian, or in any other field starts sponsoring attitudes partizan or political in nature, the believers should be advised to withdraw their support and help. He does not think your Assembly should take any initiative in this Movement outside of its jurisdiction, such as in the Middle East, through asking the friends to send in non-Bahá'í names, etc.
He does not advise you to try and create more than one Assembly, i.e. the present one, in the London area.
The work being accomplished in the British Isles is not only a source of pride to him, but is increasingly being recognised and admired by the Bahá'í communities throughout the World, and is greatly encouraging them in their own struggles. For people are prone to thinking that the American Bahá'ís accomplish so much solely because of the great advantages they enjoy in their very fortunate country, whereas now the friends, knowing full well how much England suffered during the war, and is still suffering, are forced to acknowledge that it is spirit, determination, faith and devotion which bring victories into being, one after another, in Britain, and not luxury and leisure. Your achievements are heartening the friends in many places where their numbers are few, and the obstacles to be overcome great! In fact the American Bahá'ís who have visited England feel there is much to be copied at home in your spirit and methods.
He, therefore, urges you all to persevere courageously, knowing what you are accomplishing is infinitely precious and great. You are witnessing with your own eyes the fruition of your plans, the nearing of the moment when your hopes will be fully realised.
He assures you all of his very loving prayers on your behalf, and for the speedy progress of your work.
[From the Guardian:]
Dear and valued co-workers,
The successful conclusion of the Initial Phase of the first collective enterprise launched by the followers of Bahá'u'lláh in the British Isles during the first year of the second Bahá'í century constitutes a milestone of the utmost significance on the road leading the British Bahá'í community to the glorious destiny ordained for them by Divine Providence. The efforts exerted, the magnitude of the success which has been achieved, the spirit of consecration that has been demonstrated, the solidarity, determination and perseverance evinced by individuals, groups and assemblies during the opening years of this century are indeed unprecedented in British Bahá'í history, and may be regarded next to 'Abdu'l-Bahá's twice repeated visit to the British Isles, as the most potent period in the annals of the British Bahá'í community.
The establishment of the structural basis of the Administrative Order of the Faith in Scotland, Wales and Eire--an accomplishment of tremendous spiritual significance in itself--has greatly enhanced the momentous character of this period, and will lend a mighty impetus to the evolution of the Faith in the days to come.
The Final Phase of the Plan must now be carried forward with still greater energy, with still nobler self-sacrifice, with a clearer vision of the historic import of the work which is to be accomplished, with a mightier determination to bring it to a successful conclusion. The resources at the disposal of the community must, as a result of its expansion, be continually augmented and carefully extended. The prizes so painstakingly won must, at all costs, be safeguarded and consolidated. The newly enrolled believers must be constantly encouraged to assume an increasing share of the responsibilities and of the administrative functions devolving upon the members of the community. The pioneer activities undertaken by its members must, however great the sacrifices involved, be increasingly developed, systematised and accelerated. The needs of the Faith in the newly opened territories in the west, in the north, and in the south, must, while the specific goals of the Plan are being pursued, be given special attention, in order to enrich the life of the entire community, to increase the diversity of its constituent elements, to demonstrate the welding and assimilative power of the Faith, and to stimulate the processes now set in motion for the spiritual regeneration of all the ethnic elements within the British Isles.
In token of my gratitude for the work already accomplished, as a recognition of the status achieved by the British Bahá'í community in the Western Hemisphere, in anticipation of the tasks that still remain to be undertaken, I feel moved to initiate, as soon as the situation here permits, measures that will enable me, through the institution of a Palestine Branch of the British Bahá'í National Assembly, to register in the name of the body of the elected representatives of the followers of Bahá'u'lláh throughout the British Isles, a portion of Bahá'í international endowments dedicated to the Shrine of the Báb on Mount Carmel. May this step, associating it with its sister national assemblies in the United States and India in the possession of so sacred a trust, lend its share to the consolidation and distinction of the central institution of the Administrative Order of the Faith of Bahá'u'lláh in the British Isles.
Shoghi