May 17. On this date in 1957, Shoghi Effendi wrote "...the world is being shaken to its foundations and the people are seeking. If the Bahá'ís will arise as never before to teach the Cause they will find many listeners and many will find eternal life through their sacrificial efforts."

May 17. On this date in 1957, Shoghi Effendi wrote "...the world is being shaken to its foundations and the people are seeking. If the Bahá'ís will arise as never before to teach the Cause they will find many listeners and many will find eternal life through their sacrificial efforts."

2007. ...the world is being shaken to its foundations and the people are seeking. If the Bahá'ís will arise as never before to teach the Cause they will find many listeners and many will find eternal life through their sacrificial efforts.

(From a letter dated 17 May 1957 written on behalf of Shoghi Effendi to the National Spiritual Assembly of Canada)

May 17. On this date in 1886, Bahá'u'lláh's daughter Furúghiyyih married Siyyid 'Alí, an Afnán. Siyyid 'Alí sided with Mírzá Muhammad-'Alí in his conflict with 'Abdu'l-Bahá, and 'Abdu'l-Bahá referred to him as 'Siyyid Mutimarid' (rebellious Siyyid). He died in 'Akká in 1916.

May 17. On this date in 1886, Bahá'u'lláh's daughter Furúghiyyih married Siyyid 'Alí, an Afnán. Siyyid 'Alí sided with Mírzá Muhammad-'Alí in his conflict with 'Abdu'l-Bahá, and 'Abdu'l-Bahá referred to him as 'Siyyid Mutimarid' (rebellious Siyyid). He died in 'Akká in 1916. 

In 1928, Shoghi Effendi's sister Ruhangiz, the granddaughter of 'Abdu'l-Bahá through his daughter Zia Khanum and his son-in-law Mirza Hadi Shirazi, would marry Nayer Afnan, Siyyid 'Alí's son. The marriage took place in 'Abdu'l-Bahá former home, where his sister, Bahíyyih Khánum officiated at the wedding in the presence of Munírih Khánum, 'Abdu'l-Bahá's widow, and other members of the family and of the community.

By the time of his death in 1957, Shoghi Effendi had declared all of his siblings and first cousins Covenant-breakers, using the marriage of Ruhangiz to Nayer Afnan and of Mehrangiz to Hassan Afnan as pretexts for their expulsions.

April 16. On this date in 2000, the Universal House of Justice addressed a letter to the National Spiritual Assembly of the Bahá’ís of Brazil in reply to "a number of questions regarding resignation and membership on Regional Bahá’í Councils."

 

April 16. On this date in 2000, the Universal House of Justice addressed a letter to the National Spiritual Assembly of the Bahá’ís of Brazil in reply to "a number of questions regarding resignation and membership on Regional Bahá’í Councils."

THE UNIVERSAL HOUSE OF JUSTICE DEPARTMENT OF THE SECRETARIAT

To the National Spiritual Assembly of the Bahá’ís of Brazil Dear Bahá’í Friends,

16 April 2000

The Universal House of Justice received your email letter ... in which you ask a number of questions regarding resignation and membership on Regional Bahá’í Councils. We have been asked to reply to you as follows . . .

To begin, we are reminded in letters written on behalf of the beloved Guardian that service as an elected member of a Bahá’í institution is “a bounty, a privilege and a unique responsibility” which “all the friends should stand ready to accept . . . unless they are definitely incapacitated and could not possibly take up office.” Further, we find that,

. . . the Guardian wishes you to make clear to all the believers that membership in a Bahá’í Assembly or Committee is a sacred obligation which should be gladly and confidently accepted by every loyal and conscientious member of the community, no matter how humble and inexperienced.

It is, therefore, clear that a member of an elected body such as a Regional Council in Brazil should not resign from serving, except in extremely rare cases. With this in mind, we turn to the questions raised in your email.

You indicate that one situation that has occurred is when a believer is elected to both a Regional Council and a Local Spiritual Assembly. Further, you state that the procedure you have adopted in such cases is the same as when a believer is elected to both the National Spiritual Assembly and a Local Spiritual Assembly, that is, you consider his or her resignation from the Local Assembly justified.

In this connection, we are instructed to point out that the House of Justice does not approve the automatic resignation of a member of a National Assembly from a Local Assembly, but rather asks that the circumstances of each case be considered separately. Normally those elected to a Local Assembly and the National Assembly should make every effort to serve on both bodies. The House of Justice has stated that

If it is too much of a burden and impractical for an individual member to assume the responsibilities of serving on both the National and the Local Assembly, he should present his case to both bodies, and seek consultation. Each case should be considered separately, depending on the circumstances of each member. It may be found that if a National Assembly member is an officer of the Local Spiritual Assembly, his resignation as officer of the Assembly, instead of the membership of that Assembly, may solve the problem for that individual.

In the event that a solution cannot be found, however, membership on the National Spiritual Assembly would then take precedence over membership on the Local Assembly. The same principles would apply in the case of a believer who is elected to both a Regional Council and a Local Assembly. In such an instance, the Local Assembly would accept the resignation at its own discretion. Only if unusual circumstances arise would the case need to be referred to the National Assembly.

Another situation described in your email is one in which a member of a Regional Council is not able to participate in the meetings of the Council, either occasionally owing to professional

 obligations or for prolonged periods. In this connection, you ask what degree of flexibility the National Assembly has in replacing Council members. Here again, the principles are clear in the case of an elected body. In a letter written on behalf of the Guardian, we read the following in relation to membership on a Local Spiritual Assembly:

. . . It is only too obvious that unless a member can attend regularly the meetings of his Local Assembly, it would be impossible for him to discharge the duties incumbent upon him, and to fulfill his responsibilities, as a representative of the community. Membership in a Local Spiritual Assembly carries with it, indeed, the obligation and capacity to remain in close touch with local Bahá’í activities, and ability to attend regularly the sessions of the Assembly.

Further, we share with you the instructions below from the Guardian:

. . . it is establishing a dangerous precedent to allow Assemblies to put a time limit on non- attendance of their members at meetings of the S.A. [Spiritual Assembly], beyond which that person is automatically dropped from the Assembly and a vacancy declared.... There should be no time limit fixed by Assemblies beyond which a person is dropped. Every case of prolonged absence from the sessions of the Assembly should be considered separately by that Assembly, and if the person is seen to not want to attend meetings, or to be held away from them indefinitely because of illness or travel, then a vacancy could legitimately be declared and a new member be elected.

Clearly, then, no hard and fast rules should be made as to the length of the period of absence of an elected member of a Regional Council from its meetings before a vacancy is declared, and each case would need to be decided on its own merit. This is not to say that a National Assembly may not bring to a Council’s attention any problem it notes in the attendance of the members of a Council. Yet, as in the case of a Local Assembly, it is the Regional Council itself which should conclude that a vacancy should be declared—this, presumably, after observing that the member in question does not attend meetings, despite repeated encouragement and attempts to remove possible impediments. However, unlike a Local Assembly which can declare a vacancy and call for a by-election at its own discretion, the Regional Council would need to refer the case to the National Assembly for final decision. In the event that a vacancy is declared, it would be filled as specified in item 2.2.5 of the 30 May 1997 statement, that is, “by the person who had the next highest number of votes on the ballot in the preceding election.”

With loving Bahá’í greetings, Department of the Secretariat

This document has been downloaded from the Bahá’í Reference Library. You are free to use its content subject to the terms of use found at www.bahai.org/legal

April 16. On this date in 1985, the Universal House of Justice wrote an NSA "participation in anti-apartheid demonstrations and protest activities could be construed as involvement in politics, and therefore should be avoided."

 

April 16. On this date in 1985, the Universal House of Justice wrote an NSA "participation in anti-apartheid demonstrations and protest activities could be construed as involvement in politics, and therefore should be avoided."

1805. The Bahá'í Must Scrupulously Avoid Involvement in Political Issues Therefore Cannot Participate in Anti-Apartheid Demonstrations

"In reply to your letter of 15 July 1985 seeking further clarification on the issue of apartheid, the Universal House of Justice has instructed us to point out that as the policy of apartheid derives from racial discrimination, it cannot be accepted by Bahá'ís wherever, and in whatever form, it may be practised.

"While the friends should, of course, support the principles of the Faith, including those advocating the oneness of mankind, and may associate with groups and engage in activities which promote these principles, they must scrupulously take care not to become involved in political issues. As stated in the letter to you dated 16 April 1985, participation in anti-apartheid demonstrations and protest activities could be construed as involvement in politics, and therefore should be avoided.

"...The world around us is seething with unrest caused by the conflicting interests of governments, peoples, races and individuals. Each of these contending parties has some good and some evil on its side, and, whereas we will unhesitatingly uphold Bahá'í principles, we will never become embroiled in these internecine conflicts by identifying ourselves with one or other of the parties, however much in our hearts we may sympathize with its aims.

"The positive attitude to the question of racial prejudice is radiant and whole-hearted exemplification of the principle of the oneness of mankind, first among the members of your National Spiritual Assembly and then throughout the Bahá'í community...."

(From a letter written on behalf of the Universal House of Justice to a National Spiritual Assembly, August 18, 1985)

April 16. On this date in 1913, 'Abdu’l-Bahá cabled Ali Kuli Khan "Macnutt repented from violation of covenant but was not awakened." After several months’ correspondence between MacNutt and 'Abdu’l-Bahá via Ali Kuli Khan, MacNutt satisfied 'Abdu’l-Bahá that he had repented for his earlier errors."

 

April 16. On this date in 1913, 'Abdu’l-Bahá cabled Ali Kuli Khan "Macnutt repented from violation of covenant but was not awakened." After several months’ correspondence between MacNutt and 'Abdu’l-Bahá via Ali Kuli Khan, MacNutt satisfied 'Abdu’l-Bahá that he had repented for his earlier errors."

From the article titled MacNutt, Howard by Robert Stockman...

Theologically liberal, Howard MacNutt had an extremely high regard for the ability of persons to fulfil their own potential, to the extent of becoming like Christ in one’s spiritual abilities. One consequence was a belief that 'Abdu’l-Bahá had no extraordinary spiritual station; according to Charles Mason Remey, MacNutt did not "regard Him as being different in Spirit from other men. . . that through works and service and overcoming all He attained to this station." His view contrasted sharply with that of most Bahá’ís, and caused the Washington, D.C. Bahá’ís to cease inviting MacNutt to speak at their meetings, about 1906. It resulted in a severe personality clash with Arthur P. Dodge (q. v.), who viewed 'Abdu’l-Bahá as the return of Christ. It also resulted in MacNutt failing to appreciate the Bahá’í teaching that Covenant-breaking is a spiritual disease. When 'Abdu’l-Bahá came to the United States in 1912 He assigned to MacNutt the task of meeting with a group of potential Covenant-breakers in Chicago and warning them. He also ordered MacNutt to break all communication with Ibrahim Kheiralla and other Covenant-breakers. When MacNutt failed to cut his connections with the Covenant-breakers and failed to warn the Chicago group of their actions, 'Abdu’l-Bahá warned Howard MacNutt that he had violated the Covenant himself and commanded him to repent before a group of New York Bahá’ís, which he did on 18 November 1912. But the matter was not resolved; 'Abdu’l-Bahá cabled Ali Kuli Khan on 16 April 1913, "MACNUTT REPENTED FROM VIOLATION OF COVENANT BUT WAS NOT AWAKENED." After several months’ correspondence between MacNutt and 'Abdu’l-Bahá via Ali Kuli Khan, MacNutt satisfied 'Abdu’l-Bahá that he had come to understand and repent for his earlier errors, and 'Abdu’l-Bahá recognized MacNutt as a Bahá’í.

April 16. On this date in 1925, Palle Bischoff was born. He was the first Danish Bahá'í to become a Baha'i in Denmark and the first Bahá'í to pioneer to Greenland. He also served on the NSA of Scandinavia and Finland as Vice-Chair and the NSA of Denmark.

 

April 16. On this date in 1925, Palle Bischoff was born. He was the first Danish Bahá'í to become a Baha'i in Denmark and the first Bahá'í to pioneer to Greenland. He also served on the NSA of Scandinavia and Finland as Vice-Chair and the NSA of Denmark.

Palle Bischoff was born in Humlebaek, Denmark in 1925. He studied commercial science and obtained a degree in the field. He became a Bahá'í on November 17, 1947, and attended a Feast in Stockholm shortly after his conversion. In 1950 he chaired an evening at the Third European Teaching Conference in Copenhagen, and delivered a talk on Progressive Revelation.

In 1951 Palle was appointed to manage a fishing station at Edgesminde, Greenland for four months and another station in Govkussak in the winter by the Danish government, allowing him to become the first Bahá'í to pioneer to the country. He wrote the following to the Greenland Committee of the National Spiritual Assembly of Canada:

"It is exciting and I pray that I will be able to light the fire of the love of God among the people there so that the unity and harmony of the Cause of Bahá'u'lláh will be manifested also in that country"

He opened a ski school after retiring from managing the fishing stations, and lived in Greenland until 1954, when he returned to Denmark.

He served as Chairman of the 1956 Bahá'í Summer School of Moss, Norway. In 1957 he was elected to the National Spiritual Assembly of Scandinavia and Finlandas Vice-Chair, and he served on that Assembly until 1963. In 1961 he was elected to the first Local Spiritual Assembly of Frederiksberg in Denmark.

In 1964 he was elected to the first National Spiritual Assembly of Denmark, and he served on the Assembly, or as an Auxiliary Board Member, until 2000. He was also elected to the Local Spiritual Assembly of Sollerod in 1964 and served on it until 1998.

The Universal House of Justice noted his "outstanding services" that "earned him an imperishable place in the annals of the Danish Bahá'í community" after his death.

Amatu'l-Bahá Rúhíyyih Khánum referenced Palle Bischoff in a letter dated October 30, 1951, written to the NSA of Canada "The departure of Mr. Bond for the Arctic made the Guardian very happy; this, as well as the sailing of Mr. Bischoff for Greenland, mark the opening stage of the campaign to carry the Faith to the Eskimos, a planset forth by 'Abdu'l-Bahá and very dear to His heart."

October 30, 1951.

National Spiritual Assembly of the Bahá'ís of Canada.

Your letters ... have been received, with enclosures, and the beloved Guardian has instructed me to answer you on his behalf.

The Administrative Order is not a governmental or civic body, it is to regulate and guide the internal affairs of the Bahá'í community; consequently it works, according to its own procedure, best suited to its needs. A Bahá'í who does more than visit temporarily a community is considered for our administrative purposes as a resident and can vote and serve accordingly. Students in foreign lands, most obviously not residents, are registered as local Bahá'ís, and therefore entitled to do their share of work and play their part in the local community life. This should be pointed out to ... who seem to be confusing our internal administration with external practices which have no relation to it. As regards their personal attitudes the Guardian, remembering what a devoted worker ... has been in the past, is very sorry to see she is no longer active. He does not feel this will lead to either her happiness or that of ...; for, whenever we compromise with what is noblest and best in ourselves, we are the losers invariably.

The Guardian was delighted to hear the friends are at last responding to the urgent needs of the Plan and going forth as pioneers. Plans are concrete things, and not mere honors, and victories--like all other achievements in life--must be purchased at the cost of persistent efforts! He feels sure the Canadian Bahá'ís, perhaps slow to get under way, will display the counterpart of this British characteristic, and cling like bull dogs to their tasks, once they do get under way.

PIONEER TO GREENLAND

The departure of Mr. Bond 1 for the Arctic made the Guardian very happy; this, as well as the sailing of Mr. Bischoff 2 for Greenland, mark the opening stage of the campaign to carry the Faith to the Eskimos, a planset forth by `Abdu'l-Bahá and very dear to His heart.

Encouraging as these steps are, they do not take care of the main body of the work--the establishment of new Assemblies and groups. In order to accomplish this the entire Canadian Community will have to rise to a new level of activity, consciousness, and sacrifice, just as did the British Bahá'í Community during their Six Year Plan. Their success is perhaps one of the most remarkable ever achieved in the Bahá'í World because they were few in number, run down in health from the long years of suffering during the war, and poor in financial resources. Their determination, dedication and moral stamina, however, carried them through, and Bahá'u'lláh gave them the victory. He will give the same victory to everyone who shows the same characteristics. Success breeds success, and this same Community, now rightfully proud and conscious of its importance, is carrying on its African work in a brilliant manner. The Canadian Bahá'ís, more prosperous, less restricted, and equally capable, can accomplish just as much if they unitedly determine to do so.

The response made by the Canadian friends to the Guardian's appeal for support of the Shrine work has touched him very much. He wishes to thank all those who contributed for their loving generosity, and to assure them that their cooperation in this wonderful task has added to the spiritual beauty of an Edifice already so Holy and so beloved by all the believers the world over.

He wishes you all every success in the discharge of your arduous duties, and is praying for a marked quickening in the pace of the Five Year Plan.

With Bahá'í love,

R. RABBANI. 

1 Jameson Bond--first pioneer to the Canadian Arctic (District of Keewatin 1950, District of Franklin 1951-63, with Mrs. Gale Bond from 1953 on). 

2 Palle Bischoff--Danish believer, the first pioneer to Greenland (1951-54).

April 16. On this date in 1950, Shoghi Effendi wrote "There are two kinds of Bahá'ís, one might say: those whose religion is Bahá'í and those who live for the Faith. Needless to say if one can belong to the latter category, if one can be in the vanguard of heroes, martyrs and saints, it is more praiseworthy in the sight of God."

 

April 16. On this date in 1950, Shoghi Effendi wrote "There are two kinds of Bahá'ís, one might say: those whose religion is Bahá'í and those who live for the Faith. Needless to say if one can belong to the latter category, if one can be in the vanguard of heroes, martyrs and saints, it is more praiseworthy in the sight of God."

271. Two Kinds of Bahá'ís

"There are two kinds of Bahá'ís, one might say: those whose religion is Bahá'í and those who live for the Faith. Needless to say if one can belong to the latter category, if one can be in the vanguard of heroes, martyrs and saints, it is more praiseworthy in the sight of God."

(From a letter written on behalf of the Guardian to an individual believer, April 16, 1950: Living the Life, p. 16)