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Attitudes towards homosexuality, May 9, 2014, and two related letters

[This link will download the letter as a pdf: u-homosexuality-may2014]

[I have added the paragraph numbers for ease of reference ~Sen]
Skip to the letters of April 19, 2013 and April 23, 2013


9 May 2014
Transmitted by email: …

Dear Baha’i Friend,

1. Your email letter dated 11 January 2014 has been received by the Universal House of Justice. We have been asked to convey to you the following.

2. You express concern about the challenge Baha’is encounter in understanding and upholding the Teachings in the face of powerful social forces influencing public attitudes towards homosexuality. In this connection, you observe that some Baha’is are susceptible to the argument that the Faith must change to keep up with what are perceived to be progressive social values, while some others, despite their firm adherence to the Teachings, are unable to resolve the incongruity between the Baha’i perspective and attitudes prevailing in the wider society. Your thoughtful analysis of the issues you raise is warmly appreciated.

3. The contemporary discussion surrounding homosexuality, which began in the West and is increasingly promoted in other parts of the world, generally takes the form of a false dichotomy, which compels one to choose between a position that is either affirming or rejecting. It is understandable that Baha’is would be sensitive to acts of prejudice or oppression in any form and to the needs of those who suffer as a result. But to align with either side in the public debate is to accept the premises on which it is based. Moreover, this debate occurs within the context of a rising tide of materialism and consequent reorientation of society, over more than a century, which has among its outcomes a destructive emphasis on sexuality. Various philosophies and theories have eroded precepts of right and wrong that govern personal behavior. For some, relativism reigns and individuals are to determine their own moral preferences; others dismiss the very conception of personal morality, maintaining that any standard that restrains what is considered a natural impulse is harmful to the individual and ultimately to society. Self- indulgence, in the guise of expressing one’s true nature, becomes the norm, even the touchstone of healthy living. Consequently, sexuality has become a preoccupation, pervading commerce, media, the arts, and popular culture, influencing disciplines such as medicine, psychology, and education and reducing the human being to an object. It is no longer merely a part of life, but becomes the defining element of a person’s identity. At its most extreme, the doctrine aggressively propagated in some societies is that it is abnormal for adolescents to restrain their sexual impulses, unreasonable for young adults to marry without first having had sexual relations, and impossible for a married couple to remain monogamous. The unbounded expression of sexuality in almost any form is thought to be natural and is accepted as a matter of course, the only limitation being to cause no harm to others, while any notion to the contrary is deemed narrow-minded or retrogressive. The question of same-sex marriage arises not simply as an appeal for fairness within a framework of existing values but as another step, presumed to be inevitable, in clearing away the vestiges of what is regarded to be a repressive traditional morality.

4. The perspective presented in the Baha’i writings departs sharply from the pattern of thought achieving ascendancy in many societies. Baha’u’llah states that the knowledge of God is revealed through His Manifestation, Who has an innate awareness of the human condition and the social order, and Whose purpose is to set forth such precepts as will effect a profound transformation in both the inner life and external conditions of humankind. “No man, however acute his perception,” He affirms, “can ever hope to reach the heights which the wisdom and understanding of the Divine Physician have attained.” ‘Abdu’l-Baha explains that the human being has two natures, the spiritual or higher nature and the material or lower nature, and that the purpose of life is to gain mastery over the limitations and promptings of one’s material nature and to cultivate spiritual qualities and virtues–the attributes of the soul which constitute one’s true and abiding identity. Worldly desire is not the essence of a human being, but a veil that obscures it. Adherence to the Teachings of the Divine Educator refines the character and develops the potentialities with which each person is endowed; it liberates the individual and society from lower inclinations that give rise to the ills that afflict humanity.

5. ‘Abdu’l-Baha highlights the distinction between the two worldviews outlined above by contrasting “the political freedom of Europeans, which leaves the individual free to do whatsoever he desires as long as his action does not harm his neighbor”[1] with the freedom “born of obedience to the laws and ordinances of the Almighty.” “In the religion of God, there is no freedom of action outside the law of God,” ‘Abdu’l-Baha concludes. “Man may not transgress this law, even though no harm is inflicted on one’s neighbor. This is because the purpose of Divine law is the education of all — others as well as oneself — and, in the sight of God, the harm done to one individual or to his neighbor is the same and is reprehensible in both cases.” Thus, for Baha’is, just as the development of a strong and healthy body requires adherence to sound physical practices and disciplines, so too, the refinement of character requires effort to act within the framework of moral principles delineated by the Manifestation of God.

6. While Baha’is hold specific beliefs about human identity, sexuality, personal morality, and individual and social transformation, they also believe that individuals must be free to investigate truth and should not be coerced. They are, therefore, enjoined to be tolerant of those whose views differ from their own, not to judge others according to their own standards, and not to attempt to impose these standards on society. To regard a person who has a homosexual orientation with prejudice or disdain is entirely against the spirit of the Faith. And where occasion demands, it would be appropriate to speak out or act against unjust or oppressive measures directed towards homosexuals.

7. The House of Justice feels it would be ill-advised to engage in discussions intended to convince those who do not accept the station of Baha’u’llah that their views are erroneous; such an effort would ultimately prove fruitless. Shoghi Effendi counseled the friends “to have neither concern for, nor involvement in, the controversies of politicians, the wranglings of theologians or any of the ailing social theories current amongst men.” The response of the Baha’i community to the challenges facing humanity lies not in combating specific issues one by one but rather in making efforts to uplift the vision of their compatriots and to work with them for the betterment of the world. In their involvement in society at all levels, the friends should distinguish between those discourses associated with forces of disintegration, such as those which overemphasize sexuality, where involvement would be unproductive, and those associated with forces of integration, whose aim is unity and the collaborative resolution of social ills, to which they can constructively contribute. They should be mindful that the divisive issues of the day, diametrically opposed to the Teachings but often presented in the guise of truth or progress, exert themselves upon the Baha’i community and can at times result in those “severe mental tests” that the writings state would “inevitably sweep over His loved ones of the West–tests that would purge, purify and prepare them for their noble mission in life.”

8. Just as Baha’is do not impose their views on others, they cannot relinquish their principles because of changing trends in popular thought. The pattern of life to which they aspire, Shoghi Effendi writes, “can tolerate no compromise with the theories, the standards, the habits, and the excesses of a decadent age.” Baha’u’llah counsels not to weigh “the Book of God with such standards and sciences as are current amongst you, for the Book itself is the unerring Balance established amongst men,” and “in this most perfect Balance whatsoever the peoples and kindreds of the earth possess must be weighed….”

9. To accept Baha’u’llah is to accept His Teachings, including those that pertain to personal morality, even if one must struggle to live up to His standard. It would be a profound contradiction for someone to profess to be a Baha’i, yet reject, disregard, or contend with aspects of belief or practice He ordained.

10. In the Kitab-i-Aqdas, Baha’u’llah describes the twin duties “prescribed by God for His servants” to be recognition of the Manifestation and acceptance of all His ordinances. “These twin duties are inseparable,” He asserts. “Neither is acceptable without the other.” Baha’is consciously choose to abide by Baha’u’llah’s exhortations out of love for Him and assurance in the efficacy of His guidance, not out of blind obedience. “Think not that We have revealed unto you a mere code of laws,” Baha’u’llah states. “Nay, rather, We have unsealed the choice Wine with the fingers of might and power.” His Teachings are a safeguard for one’s true nature and purpose. ‘Abdu’l-Baha writes, “It is essential that children be reared in the Baha’i way, that they may find happiness both in this world and the next. If not, they shall be beset by sorrows and troubles, for human happiness is founded upon spiritual behavior.”

11. You are, of course, well aware of the explicit Baha’i standard. Marriage is a union between a man and a woman, and sexual relations are only permissible between husband and wife. These points are laid down in the writings of Baha’u’llah, ‘Abdu’l-Baha, and Shoghi Effendi and are not subject to change by the Universal House of Justice. Baha’u’llah also prohibits certain sexual acts, including homosexual relations; if such statements are considered by some to be unclear, the unambiguous interpretations provided by Shoghi Effendi constitute a binding exposition of His intent. The Guardian’s interpretations, made in his role as the authoritative expounder, clarify the true meaning of the Text and are not derived from the scientific knowledge of the time.

12. Baha’is must also be on their guard lest condemnatory attitudes stemming from the public debate take root in their communities. Backbiting and gossip, prejudice and estrangement, have no place. All recognize the need to transform themselves in accordance with Baha’u’llah’s Teachings, all struggle in different ways to live a Baha’i life, and there is no reason that the challenge of being attracted to persons of the same sex should be singled out and treated differently from other challenges. The Guardian made it clear that Baha’is with a homosexual orientation should not withdraw from the community and should receive its support and encouragement. The House of Justice sympathizes deeply with those individuals, and their families, who strive in this respect to understand and hold fast to the Teachings while buffeted by the controversy unfolding within their societies.

13. Enclosed for your study are copies of two letters [included below] that touch on related themes. Rest assured of the supplications of the House of Justice at the Sacred Threshold that you may be guided and confirmed by the blessings of the Almighty.

With loving Baha’i greetings,
Department of the Secretariat

[1] The quote from Abdu’l-Baha is very similar to a talk he gave in Budapest on April 18, 1913. The text as quoted would appear to be taken from a record in Hungarian, since there are minor variations from the Persian notes of that talk. According to the Persian text, Abdu’l-Baha referred to “the freedom of Europeans, that an individual is free to do whatsoever he desires as long as he does not harm any other person,” and says “In the religion of God, there is no freedom of action. Man cannot transgress the law of God, even if no harm is done to others. For the purpose of the law of God is education, for others and for oneself. In the sight of God, to harm oneself is the same as to harm someone else, and both are blameworthy.”

Baha’i World Centre • P.O. Box 155 • 3100101 Haifa, Israel Tel: 972 (4) 835 8358 • Fax: 972 (4) 835 8280 • Email:

19 April 2013
Transmitted by email: [to a group of individuals]

Dear Baha’i Friends,
1. Your email letter of 24 July 2009, regarding the difficulties experienced by young Baha’i men and women in Western countries in adhering to certain of Baha’u’llah’s teachings, was received, and it is deeply regretted that a reply has been so long delayed. Your thoughtful questions were carefully considered by the Universal House of Justice, which has instructed us to write to you as follows.

2.You state that the disparity between the sexual mores of contemporary Western society and the standards of the Baha’i teachings, which, you indicate, are “in accordance with the moral code of the East,” poses a considerable challenge to the current generation of young believers. In this connection you explain that, since, historically, a great deal of shame was associated with sexuality in European society, and so much energy was directed towards hiding and suppressing it, to abstain from sexual relations before marriage is now negatively viewed as pietism. You add that today marriage is delayed into the thirties after young people have completed their education and saved money for a home, that married life is more complex than in the past since both spouses usually work, and that those who profess ideals of chastity, as in the priesthood, often fall prey to illicit behaviour. Further, you suggest that many young Baha’is struggle to meet the standard of purity set forth in the teachings and that other young people may be reticent to join the Faith out of a reluctance to uphold it. The House of Justice appreciates the sincerity with which you have expressed your thoughts and acknowledges the very real sense of concern you feel, as the gulf between the principles laid down by Baha’u’llah and the generally accepted practices of society continues to widen.

3. Young Baha’is in Europe face a particular challenge in this respect. Buttressed by its material and intellectual achievements and emboldened by a narrative of accomplishment and superiority that pervades its culture, the West puts itself forward in various ways as a model and measure for others. Yet, reflect upon ‘Abdu’l-Baha’s trenchant analysis of the limitations of European civilization in His treatise The Secret of Divine Civilization. Weigh carefully, next, His many exhortations to the individual in that same volume to “become a source of social good” and to “lay hold of all those instrumentalities that promote the peace and well-being and happiness, the knowledge, culture and industry, the dignity, value and station, of the entire human race.” Far from allowing themselves to be acculturated to the standards of society, then, Baha’is are called upon to be the vanguard and champions of a new civilization.

4. The important issues you raise, therefore, need to be considered not only in the context of the current condition of society but also in light of the nature of Baha’u’llah’s laws and teachings and the responsibilities shouldered by every one of His followers, as well as by the community and the institutions of the Faith—this, if the potential to achieve His purpose for humanity is to be realized.

5. We live in an age when the role of religion in shaping human thought and in guiding individual and collective conduct is increasingly discounted. In societies that have bowed to the dictates of materialism, organized religion is seeing the sphere of its influence contract, becoming confined mostly to the realm of personal experience. Not infrequently the laws of religion are regarded as arbitrary rules blindly obeyed by those incapable of independent thought or as a prudish and outdated code of conduct hypocritically imposed upon others by advocates who, themselves, fail to live up to its demands. Morality is being redefined in such societies, and materialistic assumptions, values, and practices pertaining to the nature of humankind and its economic and social life are taking on the status of unassailable truth.

6. Indeed, the expenditure of enormous energy and vast amounts of resources in an attempt to bend truth to conform to personal desire is now a feature of many contemporary societies. The result is a culture that distorts human nature and purpose, trapping human beings in pursuit of idle fancies and vain imaginings and turning them into pliable objects in the hands of the powerful. Yet, the happiness and well-being of humanity depend upon the opposite: cultivating human character and social order in conformity with reality. Divine teachings shed light on reality, enabling every soul to investigate it properly and to acquire, through the exercise of personal discipline, those attributes that are to distinguish the human being. “Man should know his own self”, Baha’u’llah states, “and recognize that which leadeth unto loftiness or lowliness, glory or abasement, wealth or poverty.”

7. “The object of every Revelation”, Baha’u’llah declares, is “to effect a transformation in the whole character of mankind, a transformation that shall manifest itself, both outwardly and inwardly, that shall affect both its inner life and external conditions.” His appearance signals the emergence of “a race of men the nature of which is inscrutable to all save God”, a race that will be purified “from the defilement of idle fancies and corrupt desires” and that will manifest “the signs of His sovereignty and might upon earth.” The teachings of Baha’u’llah provide “such means as lead to the elevation, the advancement, the education, the protection and the regeneration of the peoples of the earth”. Thus, enshrined in His Revelation is a pattern for future society, radically different from any established in the past, and the promotion of His laws and exhortations constitutes an inseparable part of the effort to lay the foundations of such a society.

8. It is evident that, if the body and mind are to maintain good health, the laws that govern physical existence cannot be ignored. So, too, for any nation to function properly, there are certain social conventions and laws that, everyone accepts, must be followed. In the same way, there are laws and principles that govern our spiritual lives, and attention to them is of vital importance if the individual and society as a whole are to develop in a sound and harmonious manner. In recognizing the Manifestation of God for today, a believer also acknowledges that His laws and exhortations express truths about the nature of the human being and the purpose of existence; they raise human consciousness, increase understanding, lift the standard of personal conduct, and provide the means for society to progress. His teachings serve, then, to empower humanity; they are the harbinger of human happiness, whose call, far from compelling obedience to an arbitrary and dictatorial regimen of behaviour, leads to true freedom. “Were men to observe that which We have sent down unto them from the Heaven of Revelation,” Baha’u’llah states, “they would, of a certainty, attain unto perfect liberty. Happy is the man that hath apprehended the Purpose of God in whatever He hath revealed from the Heaven of His Will, that pervadeth all created things.” “Think not that We have revealed unto you a mere code of laws,” He declares further, “Nay, rather, We have unsealed the choice Wine with the fingers of might and power.”

9. Throughout the world, in diverse cultures, Baha’is encounter values and practices that stand in sharp contrast to the teachings of the Faith. Some are embedded in social structures, for instance, racial prejudice and gender discrimination, economic exploitation and political corruption. Others pertain to personal conduct, especially with respect to the use of alcohol and drugs, to sexual behaviour, and to self-indulgence in general. If Baha’is simply surrender to the mores of society, how will conditions change? How will the people of the world distinguish today’s moribund order from the civilization to which Baha’u’llah is summoning humanity? “Humanity”, the Ri?van 2012 message of the House of Justice explained, “is weary for want of a pattern of life to which to aspire.” “A single soul can uphold a standard far above the low threshold by which the world measures itself,” the message noted. Young Baha’is especially need to take care, lest they imagine they can live according to the norms of contemporary society while adhering to Baha’i ideals at some minimum level to assuage their conscience or to satisfy the community, for they will soon find themselves consumed in a struggle to obey even the most basic of the Faith’s moral teachings and powerless to take up the challenges of their generation. “Wings that are besmirched with mire can never soar,”Baha’u’llah warns. The inner joy that every individual seeks, unlike a passing emotion, is not contingent on outside influences; it is a condition, born of certitude and conscious knowledge, fostered by a pure heart, which is able to distinguish between that which has permanence and that which is superficial. “Wert thou to speed through the immensity of space and traverse the expanse of heaven,” are Baha’u’llah’s words, “yet thou wouldst find no rest save in submission to Our command and humbleness before Our Face.”

10. The duty to obey the laws brought by Baha’u’llah for a new age, then, rests primarily on the individual believer. It lies at the heart of the relationship of the lover and the Beloved; “Observe My commandments, for the love of My beauty,” is Baha’u’llah’s exhortation. Yet what is expected in this connection is effort sustained by earnest desire, not instantaneous perfection. The qualities and habits of thought and action that characterize Baha’i life are developed through daily exertion. “Bring thyself to account each day”, writes Baha’u’llah. “Let each morn be better than its eve”, He advises, “and each morrow richer than its yesterday.” The friends should not lose heart in their personal struggles to attain to the Divine standard, nor be seduced by the argument that, since mistakes will inevitably be made and perfection is impossible, it is futile to exert an effort. They are to steer clear of the pitfalls of hypocrisy, on the one hand—that is, saying one thing yet doing another—and heedlessness, on the other— that is, disregard for the laws, ignoring or explaining away the need to follow them. So too is paralysis engendered by guilt to be avoided; indeed, preoccupation with a particular moral failing can, at times, make it more challenging for it to be overcome.

11. What the friends need to remember in this respect is that, in their efforts to achieve personal growth and to uphold Baha’i ideals, they are not isolated individuals, withstanding alone the onslaught of the forces of moral decay operating in society. They are members of a purposeful community, global in scope, pursuing a bold spiritual mission—working to establish a pattern of activity and administrative structures suited to a humanity entering its age of maturity. Giving shape to the community’s efforts is a framework for action defined by the global Plans of the Faith. This framework promotes the transformation of the individual in conjunction with social transformation, as two inseparable processes. Specifically, the courses of the institute are intended to set the individual on a path in which qualities and attitudes, skills and abilities, are gradually acquired through service—service intended to quell the insistent self, helping to lift the individual out of its confines and placing him or her in a dynamic process of community building.

12. In this context, then, every individual finds himself or herself immersed in a community that serves increasingly as an environment conducive to the cultivation of those attributes that are to distinguish a Baha’i life—an environment in which a spirit of unity animates one and all; in which the ties of fellowship bind them; in which mistakes are treated with tolerance and fear of failure is diminished; in which criticism of others is avoided and backbiting and gossip give way to mutual support and encouragement; in which young and old work shoulder to shoulder, studying the Creative Word together and accompanying one another in their efforts to serve; in which children are reared through an educational process that strives to sharpen their spiritual faculties and imbue them with the spirit of the Faith; in which young people are helped to detect the false messages spread by society, recognize its fruitless preoccupations, and resist its pressures, directing their energies instead towards its betterment. The institutions of the Faith, for their part, strive to ensure that such an environment is fostered. They do not pry into the personal lives of individuals. Nor are they vindictive and judgemental, eager to punish those who fall short of the Baha’i standard. Except in extreme cases of blatant and flagrant disregard for the law that could potentially harm the Cause and may require them to administer sanctions, their attention is focused on encouragement, assistance, counsel, and education.

13. Such an environment creates a very different set of dynamics than the one found particularly in the highly individualistic societies of today. Marriage, for instance, need not be long delayed, as it is in some parts of the world where the maturity and responsibilities of adulthood are deferred in pursuit of the licence that a socially prolonged adolescence grants. For the individual, who both contributes to and draws strength from the environment that is the Baha’i community, adhering to Baha’i law is endowed with meaning and, though perhaps still difficult on occasion, does not pose the insurmountable challenge that you fear it will.

14. The Universal House of Justice wishes us to assure you of its supplications on your behalf, that the confirmations of the Blessed Beauty may attend all your efforts undertaken in His path.

With loving Baha’i greetings,
Department of the Secretariat
cc: National Assembly of …

Baha’i World Centre • P.O. Box 155 • 3100101 Haifa, Israel Tel: 972 (4) 835 8358 • Fax: 972 (4) 835 8280 • Email:

23 April 2013
Transmitted by email: …
The National Spiritual Assembly of the Baha’is of …
Dear Baha’i Friends,

1. Your email letter of 6 November 2009, in which you state that some of the friends in your community and in other Scandinavian countries experience difficulties in adhering to the Baha’i principle of chastity, has been received by the Universal House of Justice. We have been directed to convey to you the following and regret that the pressure of work at the Baha’i World Centre has prevented us from writing to you sooner.

2. The challenge you face in helping the friends in your community to understand the Baha’i teachings and to apply them in their lives, as the forces of materialism continue to grow in strength, is appreciated by the Universal House of Justice. Enclosed for your reference is a letter recently written on its behalf to three believers in a neighbouring country who shared similar concerns about the struggles experienced by young Baha’i men and women in their efforts to uphold the standards of the Faith, particularly those related to chastity and marriage. It is hoped that the points set out in the letter will assist you in your deliberations on the subject. As the letter makes clear, the issues involved can best be considered in light of the relationships that the Administrative Order seeks to forge among the individual, the institutions, and the community. While responsibility for adhering to the Baha’i standard rests primarily on the individual believer, it is incumbent upon the institutions of the Faith to support the individual, largely through educational endeavours, and to foster a pattern of community life that is conducive to the spiritual upliftment of its members. It is understood, of course, that in the assumption of these and other sacred duties, Baha’i institutions may find it necessary at times to take specific action as a means of protecting the community and the integrity of Baha’i law.

3. In discharging their educational responsibilities towards the body of the believers, the institutions of the Faith need to bear in mind how little is accomplished when their efforts are reduced to repeated admonitions or to dogmatic instruction in proper conduct. Rather should their aim be to raise consciousness and to increase understanding. Theirs is not the duty to pry into personal lives or to impose Baha’i law on the individual but to create an environment in which the friends eagerly arise to fulfil their obligations as followers of Baha’u’llah, to uphold His law, and to align their lives with His teachings. The efforts of the institutions will bear fruit to the extent that the friends, especially those of the younger generation, find themselves immersed in the activities of a vibrant and growing community and feel confirmed in the mission with which Baha’u’llah has entrusted them.

4. One of the most effective instruments at your disposal in this respect is the training institute. It strives to engage the individual in an educational process in which virtuous conduct and self-discipline are developed in the context of service, fostering a coherent and joyful pattern of life that weaves together study, worship, teaching, community building and, in general, involvement in other processes that seek to transform society. At the heart of the educational process is contact with the Word of God, whose power sustains every individual’s attempts to purify his or her heart and to walk a path of service with “the feet of detachment”. The Guardian encouraged young believers to learn through “active, whole-hearted and continued participation” in community activities. Addressed to one young believer, a letter written on his behalf explained: “Baha’i community life provides you with an indispensable laboratory, where you can translate into living and constructive action the principles which you imbibe from the Teachings.” “By becoming a real part of that living organism”, the letter went on, “you can catch the real spirit which runs throughout the Baha’i Teachings.” Such wholehearted participation in the work of the Faith provides an invaluable context for the exertion made by young and old alike to align their lives with Baha’u’llah’s teachings. This is not to say that individuals will not err from time to time, perhaps on occasion in serious ways. Yet, when the desire to uphold the Baha’i standard is nurtured through service to the common weal in an environment of unfailing love and warm encouragement, the friends will not feel, in the face of such difficulty, that they have no other recourse but to withdraw from community activity out of a sense of shame or, worse, to cover the challenges they are experiencing with the veneer of propriety, living a life in which public words do not conform to private deeds.

5. Clearly, then, individual moral development needs to be addressed in concert with efforts to enhance the capacities of the community and its institutions. The enclosed letter describes some of the characteristics of the community life that Baha’is, guided by the institutions, are striving to create. The environment sought is, at the most fundamental level, one of love and support, in which the believers, all endeavouring to achieve the Baha’i standard in their personal conduct, show patience and respect to each other and, when needed, receive wise counsel and ready assistance. Gossip and backbiting have no place in the Baha’i community; nor do judgemental attitudes and self-righteousness.

6. What is essential for every National Assembly to acknowledge in this connection is that, if mutual love and support within the community, important as it is, becomes the only focus, a stagnant environment engendered by an insular mentality will develop. The worldwide Baha’i community is charged with an historic mission. It must acquire capacity to address increasingly complex spiritual and material requirements as it becomes larger and larger in size. The 28 December 2010 message of the House of Justice indicated: “A small community, whose members are united by their shared beliefs, characterized by their high ideals, proficient in managing their affairs and tending to their needs, and perhaps engaged in several humanitarian projects—a community such as this, prospering but at a comfortable distance from the reality experienced by the masses of humanity, can never hope to serve as a pattern for restructuring the whole of society.” The current series of global Plans sets out provisions for gradually building individual and collective capacity for the community’s mission. The institutions of a Baha’i community that has been allowed to become complacent will find it difficult to protect the younger members from the forces of gross materialism, with the accompanying moral decay, that are assailing society. This, then, points to the nature of the capacity-building process in which every Baha’i institution must energetically engage.

7. Apart from the measures noted above, which serve to reinforce the integrity of the Baha’i community, there may be times when specific action is required on the part of the institutions to protect it and to uphold the law. Intervention in any specific case needs, of course, to be carried out with the utmost delicacy and wisdom. Such cases present themselves when the breach of Baha’i law is public and flagrant, potentially bringing the Faith into disrepute and damaging its good name, or when the individual demonstrates a callous disregard for the teachings and the institutions of the Faith, with harmful consequences for the functioning of the Baha’i community. In these circumstances, Spiritual Assemblies should follow a middle way: They should not adopt a passive approach, which would be tantamount to condoning behaviour contrary to the teachings and which would undermine the imperative to obey Baha’i law in the eyes of the members of the community. Neither, however, should they act rashly or rigidly to enforce the law, imposing administrative sanctions arbitrarily.

8. Should the conduct of a believer become so blatant as to attract the attention of the Assembly, it would want, after gaining a relatively clear picture of the issues, to offer loving but firm advice to the friend involved. In most cases it is necessary, in the first instance, to determine to what extent the believer understands the Faith and its standards. Dispassionate counselling, not infrequently over an extended period, to assist the individual concerned in gaining an appreciation of the requirements of Baha’i law is generally required. So, too, is patience needed, and he or she should be given sufficient time to bring about a change. The Assembly, often aided by the Counsellors or the members of the Auxiliary Boards, may have to help the individual reflect on his or her particular circumstances, apply relevant principles, and explore available options. In deciding on what approach to take, the Assembly should be guided by the understanding that its objective is to assist the friends to draw closer to the Faith while taking care to protect the Baha’i community from the negative influence of those who have no intention of adhering to its standards. When a believer demonstrates an allegiance to the Cause and a willingness to rectify the situation, continued patience and loving guidance are in order. All throughout, of course, care is taken to ensure that an individual’s struggles do not become a source of backbiting or disunity in the community. In this the members of the community need to remember that they should each focus their energies on their own spiritual development and on overcoming their personal shortcomings.

9. Only in circumstances where a believer, ignoring all admonishments, persists in misconduct and knowingly and consistently violates the law, would it be necessary for the Assembly to consider applying administrative sanctions—this, after warning the individual of the consequences of his or her continued disregard for the teachings. The decision in such matters is left to the National Spiritual Assembly, which is to proceed with the utmost care and circumspection. What is at stake is the participation of the individual in those aspects of community life internal to the body of the followers of Baha’u’llah’s teachings, not his or her civil rights. In some cases, partial sanctions may be adequate, allowing the Assembly to deal with a situation in a flexible manner. For example, if the hope is to reawaken in the individual a desire to participate in community life, full sanctions may be counterproductive; an appropriate partial sanction, such as suspending his or her right to be elected to an Assembly, may prove sufficient, for, in any event, it would not be reasonable for a person who flagrantly violates Baha’i law to be in a position to govern the affairs of the community. Restricting the believer from other forms of service—for instance, acting as a tutor of a study circle or as a children’s class teacher—may also be considered. Full removal of administrative rights should be reserved for the most severe and intractable cases, especially when the protection of the community becomes a concern. The wise use of partial sanctions thus provides the Assembly with another means of strengthening the individual and the community. In letters written on behalf of the Guardian advising Assemblies on such matters, he explained that, “although it is sometimes necessary to take away the voting rights of a believer for purposes of discipline,” this prerogative of the National Assembly “should be used only in extreme cases.” If heavy sanctions are applied to certain acts of immorality, he also observed, “it is only fair to impose equally heavy sanctions on any Baha’is who step beyond the moral limits defined by Baha’u’llah,” which would obviously, given the circumstances of humanity today, “create an impossible and ridiculous situation.”

10. One final point deserves mention: There may be times when an individual who shows complete indifference to the counsels of the institutions and firm resolution in his or her desire to maintain the status quo has no apparent interest in engaging in the life of the Baha’i community. In such a case, provided that his or her conduct has no significant bearing on the good name of the Faith, the Assembly may decide to leave the individual to go his or her own way, neither insisting on continued contact nor feeling obliged to impose sanctions. Equally, however, the Assembly need not be anxious about quickly removing the name of the individual from its rolls, given that circumstances change and a person may, over time, decide to mend his or her ways and return to participate in the life of the community.

11. In considering matters such as those outlined above, both in handling particular cases and in addressing the broader question of cultivating an attitude of love and respect towards Baha’i laws and standards, you will no doubt find ongoing consultation with the Counsellors both essential and illuminating.

With loving Baha’i greetings,
Department of the Secretariat

cc: International Teaching Centre (with enclosure)
Board of Counsellors in … (with enclosure)
Counsellor … (with enclosure)

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