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A Baha’i’s letter of resignation

April 25, 2016

Letter to the UHJ and NSA of the USA

FRIDAY, FEBRUARY 12, 2016

To the Universal House of Justice and the National Spiritual Assembly of the United States of America,

Last time I wrote you I was writing to ask permission to travel to Iran in order to pursue my study of Persian and Baha’i history. It was my hope to become a scholar of the Faith. That letter marked, in many ways, the pinnacle of my immersion in the Baha’i community. Growing up, Baha’i children’s classes were held at my house every weekend, and feasts, holy days, firesides, and potlucks joyfully paraded through my home with comforting regularity. I remember crawling out of bed and dangling my legs over the second floor banister to listen surreptitiously to the late night consultations and deliberations of the Local Spiritual Assembly, which included both of my parents. One day I hoped to join their ranks.

My father founded one of the first theater companies in the world to dedicate itself to themes and stories from Baha’i history, and when I was fifteen I began touring with him across the USA, UK, and Canada – enacting plays about the beloved heroes and heroines of the Faith. When I was eighteen I served at the Lotus Temple in New Delhi and later at my university plunged headlong into what could have been subtitled a degree in Baha’i Culture (Persian, Arabic, and Middle Eastern Studies). My marriage vows were Baha’i vows, my daily prayers Baha’i prayers, and my hopes for humanity and myself — those hopes outlined in the sacred writings of the Faith. I write all this, not to brag about my Baha’i pedigree, or to prove a legitimate degree of devotion, but to illustrate how fundamentally rooted I have been in the Faith and to contextualize my profound grief that this is a letter of resignation.

There was a time when the Faith was everything to me and the Baha’i community a family like no other, but for the last ten years I have had difficulty feeling that I belong to it or want to belong to it. There are perhaps several issues at play, but the most fundamental of them has been the official position espoused by the Universal House of Justice on homosexuality. I am a heterosexual woman and I am married to a man, but many of my dearest friends and colleagues belong to the LGBTQ community. You advise that I should consider their sexual orientation to be a kind of “handicap” which they should “pray to overcome”, but I find this position impossible to maintain.

As a child and young adult, I prided myself in belonging to a religion that was not weighed down by outdated social laws, not caught up in untangling and interpreting archaic customs to fit the modern age. In comparison to other religions, the principles of gender and racial equality which the Baha’i Faith upheld often felt revolutionary and refreshingly modern. Even in 1914, Abdu’l- Bahá encouraged the marriage of people of different races in America! It felt good to be ahead of the curve and on the right side of history. But when it comes to the civil rights issues pertaining to the LGBTQ community, Baha’is are so woefully behind the curve, that I have for many years been embarrassed to be associated with the community. Current attempts to legitimize the LGBTQ community, such as legalizing gay marriage, do not only represent “changing trends in popular thought” (which to my ear sounds like characterizing significant changes as a superficial fad) but the emancipation of a community that has existed in human society as long as men and women have existed.

Some years ago, when people asked me about my religious affiliation, I started answering that “I was raised as a Baha’i” instead of saying “I am a Baha’i.” After the birth of my first child a few months ago, I fell into a deep depression in regards to my ambiguous relationship to my own faith community. It grieves me deeply that I will not raise my daughter within the embrace of the Baha’i Faith, which has meant so much to me. But it disturbs me further that she would be raised to believe that to be loyal to Bahá’u’lláh means to categorize a substantial and precious portion of the human race as “self-indulgent”, “shameful”, “aberrant”, “abhorrent”, “immoral”, “disgraceful”, “handicapped”, or “afflicted”. When my daughter was born I plunged into a studious and thorough interrogation of the writings on the subject of homosexuality, hoping I would be able to justify a way to return. When I found your letter – dated 9 May 2014 – I realized instead that I would prefer to officially resign.

My father has pleaded with me in the past to stay — to remain in a state of questioning while maintaining my role in the community. He tells me that the Baha’i community needs ardent seekers to ask difficult questions, or it has no chance of evolving and meeting the needs and ailments of the current age. “Don’t throw the baby out with the bath water,” he has said – a metaphor that rings more profoundly in my ears now that I have a baby of my own! But when I read this sentence from your May 9th letter — “It would be a profound contradiction for someone to profess to be a Bahá’í, yet reject, disregard, or contend with aspects of belief or practice He ordained” — it feels as if the Universal House of Justice is calling me a hypocrite rather than encouraging those believers who struggle with aspects of the Faith to persevere. Regardless, I no longer want to live in a constant state of schizophrenia and contradiction. For a long time I maintained that the writings of Bahá’u’lláh are in fact not clear on the issue of homosexuality, and therefore the retrograde attitudes towards homosexuality in the Baha’i community might shift. In regards to the passage often quoted from the Kitab-i-Aqdas …

We shrink for very shame, from treating the subject of boys.

I was under the impression that “the subject of boys” implied the practice of pederasty, and did not extend to homosexuality in general. Why should it, when sex between an adult and a child (boy or girl) is so very different than sex between two consenting adults? The other passage which is often quoted…

Ye are forbidden to commit adultery, sodomy and lechery.

might seem more explicit, but in fact sodomy (if defined as “anal sex”) is anatomically impossible between two women and not strictly a necessity between two men who wish to bring each other to a sexual climax. It feels foolish to delve into the nitty-gritty particulars of the sex act, when it is our immaterial souls that religion should occupy itself with. As you write in your letter dated the 9th of May 2014, it is the role of religion “to cultivate spiritual qualities and virtues – the attributes of the soul which constitute one’s true and abiding identity.” And yet you have involved yourself in tracing clear prohibitions against the sexual acts of people of the same gender in the Baha’i community. So I feel it is important to be equally explicit that sodomy and pederasty are NOT synonymous with homosexuality. Even if this was not your opinion, you would be amiss to say that two women or two men cannot be part of the “the bedrock of the whole structure of human society” which supports and nurtures the next generation because they cannot issue forth children. I’ve witnessed many healthy households headed by same-sex parents. Surrogate motherhood, sperm and egg donation, not to mention adoption, has redefined the family structure in the contemporary world.

You write “if such statements are considered by some to be unclear, the unambiguous interpretations provided by Shoghi Effendi constitute a binding exposition of His intent.” I agree that the writings of Shoghi Effendi are less ambiguous than those enshrined within the Kitab-i- Aqdas, but are you not an infallible institution, capable of redefining his interpretations in a more enlightened manner without negating the divine covenant that has linked the series of institutions and individuals shepherding the Baha’i community towards its true potential? Do you not exist, not only to interpret and uphold what has already been written, but so that the Faith does not become calcified and intransigent — so that the Faith continues to be a living, thinking entity, able to adapt and respond to the needs and challenges of the age? As I write this letter, I realize I am writing it more for myself and my own sense of clarity than to enact any kind of response or change. I know a single letter cannot change the culture of a worldwide religion, and yet I would feel cowardly to leave the community without some clear act of protest or an attempt to communicate my grief. I wonder if you realize the emotional pain that you are inflicting upon the ardent believers of your community; radiant souls who want more than anything to be able to call themselves Baha’is.

Perhaps I am too rigid when I insist that this is a letter of resignation. The fact that I have decided that I can not be a part of the Baha’i community without being entirely a part of it, and so I must take myself entirely out of it, might, in itself, express a divisive breed of orthodoxy. Still, after much deliberation, I have concluded that this is the route I want to take.

I hereby relinquish my voting rights, and I ask that you strike me from the rosters.

I have no doubt that I will continue to love and respect the founders of the Faith, and to turn to their writings for guidance. I desperately hope that the official position of the Baha’i community in regards to LGBTQ individuals will change one day. If that day should come in my lifetime, I will be your valiant ensign once more.

Sincerely, Anisa George Philadelphia, PA

This was posted on gaybahai.net and there has been a lot of discussion by Bahais on facebook of the merits or not of this letter. The gay/lesbian Bahai story project is a resource for those interested in social history.
My only dispute with her beautifully expressed letter is that Shoghi Effendi never wrote a word on homosexuality, but many Bahais often mix up the status of these letters penned by secretaries with that of Shoghi Effendi’s own status as official interpreter of Baha’i Scripture. So her views on the status of these letters are similar to what many Bahais say. In the end it boils down to the Universal House of Justice to make a change in their policy, if there is to be any change in the way gay or lesbians are treated by the Bahai community in general. I say in general because there is nothing to stop Bahai communities making it clear in their practice or publicity that they do not discriminate against lesbians or gays. And as individuals we are free (and encouraged) to stand up for the rights of all, inside and outside of the Bahai community. And below a response to Anisa’s letter which shows the current status of the understandings of the Universal House of Justice on the topic of homosexuality. I say current because I have not seen any Bahai scripture that states that marriage can only be between a man and woman. If there was text that showed this I think that by now this would have been made available. Perhaps one day the Universal House of Justice will show us how they come to their current understanding or perhaps they will come to another understanding of Bahai scripture, or perhaps not.

THE UNIVERSAL HOUSE OF JUSTICE
DEPARTMENT OF THE SECRETARIAT

12 April 2016

Mrs. Anisa George U.S.A.

Dear Friend,

Your email letter dated 4 February 2016 has been received by the Universal House of Justice and your comments concerning the Bahá’í Teachings and homosexuality have been noted. Your desire to withdraw your membership in the Bahá’í community is, of course, respected, and it is understood that the National Spiritual Assembly of the United States, to which your letter was also addressed, has removed your name from its membership roll. We have been asked to comment as follows.

The House of Justice cannot change the Bahá’í Teachings, which are set forth in the Writings of Bahá’u’lláh and the authorized interpretations of ‘Abdu’l-Bahá and Shoghi Effendi.

Nevertheless, it wishes to assure you that there is a vast difference between those who accept Bahá’u’lláh’s teachings as the remedy prescribed by the Divine Physician for this age yet acknowledge that they may not grasp the wisdom of certain teachings or struggle in applying them in their personal lives and those who reject, disregard, or contend with them. Indeed, even in cases where believers had a homosexual orientation, Shoghi Effendi encouraged them not to withdraw from the community and to continue to engage in active service, for in one way or another, he explained, we are all tested, and he added that they should receive the encouragement and support of the community. Further, it is entirely against the spirit of the Faith to regard homosexuals with prejudice or disdain.

The House of Justice wishes you well in your efforts to be of service to humanity.

Yours sincerely,

Department of the Secretariat

cc: National Assembly of the United States

12 comments

  1. JJ wrote: “Shoghi Effendi actually wrote “encouraged them not to withdraw”.. where is that? I’m a pretty solid historian on the letters and writings of Shoghi Effendi I dare say.. and I never saw that quote anywhere”


  2. G wrote: “and… are we to believe that homosexuality is a “test”???? and “encouragement and support of the community?” oh.. where was that quote when I was counseling gay Baha’is about suicide ideation because of being shunned by the community… oh.. the mother who was called before the LSA regarding her voting rights after her son killed himself for being gay and was denied a Baha’i funeral??????????????????????????????? and since when is Shoghi Effendi’s writings and letters – including hose written by his secretaries now constitutes as “divine teachings???….. what route is this beloved and beautiful Faith going?????????????”


  3. Dear Anisa,
    What a beautifully expressed letter. It rang so many bells with me, I have to reply. I am an ex-Baha’i who resigned for yours and several other reasons. Like yourself, I am heterosexual, but have clear memories of the change that happened in a gay Baha’i friend whgo left the community and was transformed as a person.
    Oddly enough, I was the first Baha’i to attend university to study Persian, Arabic and Islamic history, and the first to take a PhD about early Babism. As you may welll know, I have publishbed numerous books and articles and encyclopedia entries on Baha’i and (chiefly) Babi topics. My issues related mainly to the way in which Baha’i authorities (especiually the UHJ) controlled (and still control) free speech within the Baha’i community and how amateur Baha’is wanted to challenge my academic work even though they had no knowledge of the sources I used. I had a growing sense of the totalitarian nature of the faith, something that stems from its Islamic origins. The denial of women of seats on the UHJ and the refusal to accept LGBT people riled me. In the LGBT case, it horrifies me that Baha’i institutions do not only prohibit sexual relations, but also make it impossible for two gay men or women to fall in love and marry and seek fulfillment in thjat relationship. I have been married to a wonderful wife (also an ex-Baha’i) for over 40 years, and I cannot imagine what sort of life I would have had without her. That a gay person should be deprived of that by a bunch of fundamentalists immune to human realities is truly shameful and gets to be more so as time passes and the world changes around them. To claim to be the world’s newest and most progressive religion while falling behind large parts of the Christian and Jewish communities is pure hypocrisy. The Islamic condemnation of innovation (bid’a) and the current wave of Salafi ‘back to the basics’ teaching is echoed in the Baha’i insistence (as in the UHJ letter quoted above) that nothing can be changed. I rather suspect that, had you pursued your academic interests, you mighty have ended up much as I did the moment you dared say something outside Baha’i myth. Unlike yourself, I was a convert, so I can see why it is such a wrench for you. But rest assured that life outside is very liveable and a lot less stressful once you throw off the restrictions you have been living under. You won’t need to find another religion (as I once thought I did), though you can continue to have close links to some (as I do with my local and national Jewish communities). I don’t have many Baha’i friends from the old days, but there are some to whom I remain close. A lot will shun you, but far from all. In case you haven’t guessed by now, my name is Denis MacEoin. I wish you the best of luck in your new venture, and perhaps I can be a listening ear as you progress.


  4. B wrote “Of course Baha’is think homosexuality is a test – is anyone surprised by this? I gave up a long while back thinking the position will change anytime soon, or perhaps ever – the tactics and language change somewhat, to soften the blow, I suppose, but the position is and will remain unchanged – that’s how it is, as far as I’m concerned. If one can’t accept this with a clear conscience, one should leave.”


  5. Yes, it is a test for a homosexual to be active in the Baha’i community and still struggle with his homosexuality. The message of the Universal House of Justice is not saying that homosexuality is some kind of test from God. “Shoghi Effendi encouraged them not to withdraw from the community and to continue to engage in active service, for in one way or another, he explained, we are all tested,…”


    • I agree the letter written on behalf of
      Shoghi Effendi encourages gays or lesbians not to withdraw from the Bahai community but would you want to be part of a community that called you diseased or wrong or even hinted at these things. I think the phrase you use above “it is a test for a homosexual to be active in the Baha’i community and still struggle with his homosexuality.” however kindly you might have meant to say this, implies that there’s something wrong with being gay or lesbian. I think Bahais need to start using wording that shows there is no prejudice nor discrimination intended towards anyone who is not a heterosexual.


  6. I’ve always found it interesting how the prophets of God never speak on these issues. It is always an addendum to their teachings made by men who feel they have a need to address every societal issue. If two men or women loving each other was truly an issue I think the prophet would have addressed it directly.


  7. I found this letter while thinking myself about resigning for a totally different reason. At first I did not feel a comment was necessary but my love for baha ullah brought me to this conclusion . First of all whether we like it or not the words of God stands alone an baha ullah words are from god. As a matter of fact God resides with us as we speak an he’s very clear with what he has given the holy spirit to say to us. Our bodies are temples in which the holy spirit dwell an in case you did not know the holy spirit can not dwell in an unclean temple.your letter of resignation indicated a vast amount of knowledge about the faith but what about the knowledge on the holy spirit. No I don’t claim a pedigree in the faith but I can say I have been saved sanctified an filled with the Holy Ghost since I was fifteen an do speak in a heavenly language. It’s not just the bahai faith that carries this burden of not being current but all of the true religions from Abraham moses zorrester Muhammad they don’t hold this topic in such high esteem as you do. But it is good to know that you can show compassion for their plight but God is not unjust an his will will be done an His Kingdom will reign on earth as it tis in heaven.


    • thanks for your comment Carolyn, you wrote: “your letter of resignation indicated a vast amount of knowledge about the faith but what about the knowledge on the holy spirit.” – This letter is not my own resignation, it is someone else’s. You ask about a knowledge of the spirit. If you see something in this letter that suggests that the person writing this shows a lack of this as a priority for them, please quote the bits that show this. I disagree with your observation which is why I am asking. It seems to me that this person has prayed a lot and in fact it seems what is very important to her is not to raise her child in any community where gays and lesbians are not treated with justice and equality and to me these two principles are very much in line with spiritual values.


  8. I just joined this forum. I wanted to find more Baha’i views from the LGBT community. I thought that Anisa George’s letter of resignation to the Universal House of Justice was very compelling. I have had very similar feelings myself to the point that I might have left the Faith. One of my sons is gay and it took him 2 years to declare his faith after he became 15, but he was not able to remain continent and no longer considers himself a Baha’i. I do not care too much as he is a good person. My main reason for being sorry is that his talents have been lost to the Faith. My other son left the Faith for similar reasons. He is heterosexual but could not keep the Baha’i moral standards. He, also, is a good person and now happily married.

    Just like Anisa’s dad I tell myself that I should not throw the baby out with the bathwater. The main reason I have remained a Baha’i is because I was in contact, on the net, with a gay Baha’i woman who accepts the Baha’i teachings and interpretations, including the letters written on the Guardians behalf, and continues to do her best to abide by them. My reasoning was, if a gay person can do that it should be easy for me.

    It is obvious, from Baha’u’llah’s writings, particularly the marriage prayers, that the purpose of marriage is to bring about future generations. As gay couples cannot do this there is no point in getting married. I would like to see a legal union available between homosexual people of the same sex to lessen promiscuity and sexually transmitted diseases. The laws should allow the same benefits as couples get in marriage, joint tax returns, rights of inheritance and so on.

    I expect the Universal House of Justice will have to make more decisions on related subjects eventually and I am hoping that it will clear the air. Meanwhile let’s all work together and help that baby grow.


    • Bill you wrote: “It is obvious, from Baha’u’llah’s writings, particularly the marriage prayers, that the purpose of marriage is to bring about future generations. As gay couples cannot do this there is no point in getting married.”

      I married my partner for love and companionship and there’s nothing in the Bahai Writings to say that this is not a good reason for marrying. There is a reference from Baha’u’llah addressed to monks that they no longer need to remain celibate in order to lead a good life and that in marrying they are able to have children (‘… marry so that …’). I assume you read this as marriage being only for procreation but I read the text more universally as meaning, you are encouraged to have children or that it is a blessing to have children. I do not interpret this to mean you must have children.

      If it was a Bahai teaching that the purpose of marriage was to procreate that would be clear in practice. Those who could not have children wouldn’t be allowed to marry or those into a second or third marriage wouldn’t be allowed to if they had decided they had already had enough children, and so on. It would be a teaching that married couples have to have children. Please show me where it is written that married couples must have children.

      Secondly, I don’t think you know many gay or lesbian couples. Many of my friends are doing a fine job raising children. In fact one couple has raised 10 children – most of them with a sad history of foster home after foster home, until they were taken in by this couple.

      Yes I agree with you the way forward is equality for all.


  9. I am also a straight ally, having a Baha’i son who experienced the fear of rejection and hellfire before having the courage to come out several years ago. To his great relief, we parents were and are entirely supportive of what means happiness for him (marriage to his best friend). The NSA denied his spiritual reality when it communicated, in so many words, that our gay child and his kind would not be among the elite race of men in a future New World Order. To our institutions, he is only a stereotype. He is another gem lost to the Faith. (I could not remain a member, in good conscience.)



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