Archive for the ‘Bahai law’ Category

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Be Kind

May 7, 2019

"We will all, verily, abide by the will of God."My favourite quotation is Baha’u’llah’s “My first counsel is this: Possess a pure, kindly and radiant heart, that thine may be a sovereignty ancient, imperishable and everlasting.” (Baha’u’llah, The Hidden Words)

For me this stresses that our goal in life should be to make the world a nicer, kinder, safer place for all, in any manner available to each of us.

I wish the Bahai community was a kinder place towards our LGBTQ members – kinder so they didn’t have to leave, remain in the closet, or develop toughness to deal with discrimination ranging from slurs to condemnation to threats to exclusion. I wish the Bahai community was a kinder place, period. This might sound extreme to some ears who believe the Bahai community is open to diversity and does not discriminate, so I will explain.

In response to my last blog a number of not quite out of the closet individuals (one no longer wishes to be known as a Bahai) were privately harrassed by Bahais because they commented on a link to my blog which had been circulated on facebook. A lifetime of being told your kind are diseased, immoral, aberrant or shameful contributes to mistrust, distrust, fear, unhappiness or depression and so it doesn’t take much to tip the balance.

Another was told that she should be ashamed for liking my blog because that boy deserved to die. An elderly friend was told that they should be ashamed for liking the reference to my last blog and then she was told that she should be reported on because the UHJ (Universal House of Justice, international head of the Bahai community) condemns homosexuality. As I wrote in my previous blog, the UHJ no longer associates homosexuality with disease, but many Bahais turn to older UHJ policy which did. This elderly friend was so upset he asked me to intervene in some manner.
I decided that the best way to help was to write this blog because the worse possible response to discrimination is silence. Well, denying that there is any discrimination would be even worse.

Yes I have changed the gender. I mismatch most stories on my blog so it is not possible to trace comments to any particular individual but the incidents and the diverse locations are true.

Another Bahai wrote in reference to this same blog that this “sinful behaviour that is forbidden in the faith. The individual identifying as homosexual will always be socially shunned and politically stifled in the Baha’i Faith. This will not change.” Yes a Bahai from a western country wrote this in a closed facebook group in 2019!

Another gay Bahai thinking it was now safe for him to make it known that he was gay to his local community, contacted me, heartbroken because he was told he couldn’t be a Bahai any more by an ABM (an Assistant Board Member is appointed with a pastoral function in the Bahai community: some Bahais treat them more as authorities than as advisors). He left, later rejoined, left again. It saddens me that he feels that his lifetime of being a Bahai was no longer possible because now he couldn’t pretend he was not gay and now couldn’t even face the slurs or negative comments about homosexuality he used to be able to tolerate. He knew that that ABM had no right to say what he did, but it hurt him to the core and broke his faith in a future that would get better. Like many other gays and lesbians who have communicated with me, he couldn’t find the words to defend himself.
Some of these LGBTQ Bahais mention that they are celibate, which is none of my business, but they tell me anyway. I say this to illustrate the discrimination is against homosexuality, not about sexual practice, which many Bahais would say is no-one’s business. But those Bahais who say one’s private life is no-one’s business might also say, Bahais shouldn’t discuss homosexuality. For me the issue isn’t about the private life of any individual but about developing and maintaining an atmosphere of tolerance. No Bahai should have to live in the closet or keep their private life separate from the Bahai community to protect themselves from a complaint being made about them. One Bahai offered his home to a member of his LSA (a Local Spiritual Assembly is a group of 9 who run the Bahai community at a local level) who needed a place to stay. Then she made a complaint to the LSA which removed him from all Bahai committees and told him that he wasn’t allowed to mix with any other single Bahais. This individual was a professional teacher. He rang me, upset, because these were his childhood friends he was told he was not allowed to see on threat of having his voting rights removed. He had told no one of his sexual orientation but felt he couldn’t lie to his LSA when accused of being a homosexual.

A young European Bahai after declaring, knew of the discrimination and could handle this, seeing it as a residue of the prejudices in society in general, but when her LSA told her she could no longer give Bahai children’s classes this was the last straw. Her profession was also as a teacher and now that action by that LSA made her feel like a second class citizen. Unfortunately such actions often go unnoticed. Other members, noticing that she has left or resigned might think it is not their business to pry. Any individual who might have made that complaint to the LSA – after all she had been giving these classes for some years – would have felt justified by the LSA’s action. It could even have been the case that within the LSA some members might have argued for tolerance but that they were outvoted. However what matters in the end is the action of discrimination. Even if this was just one example (and I have many more), this matters. That community now has no gay or lesbian members and the next person to declare or the next youth to come out is likely to be treated in the same manner unless the discrimination is addressed. If that community had discussed homosexuality before that wo-man had joined that community, perhaps they could have been kinder? Perhaps the person who made the complaint didn’t realise that this would cause so much pain? Perhaps that Bahai thought it was impossible to be gay and a Bahai? Perhaps if that gay individual knew that gays and lesbians were not allowed to give children’s classes in that community, then they might not have been so hurt? Perhaps the community might have had time to discuss the pros and cons of having a gay or a lesbian Bahai conduct children’s classes? I have many stories of lesbians and gays being removed from Bahai committees because it became known that they were gay or lesbian. And those most hurt were ones who had kept their sexuality private, so it only took one Bahai to be intolerant, one Bahai to make a complaint.

A part of the reason that there is so much unaddressed discrimination against any hint of LGBQT visibility is that Bahais tend to look the other way when someone says something offensive about gays, or worse Bahais say there is no discrimination because they do not hear about it. They do not hear it because they do not have any LGBTQ friends who would trust them enough to say anything. These same individuals do not notice that there are no out of the closet LGBTQ Bahais in their Bahai community either. Absence. Silence. What’s missing here? I have been told that it doesn’t matter because homosexuality shouldn’t exist.

Just think, decades of being part of a loving community, perhaps growing up identifying with a worldwide community aimed at unity in diversity and then being told, as another friend was recently told ‘Baha’u’llah forbids your kind’ – in other words, you do not belong. This is harsh. Especially harsh to a young person who might not even be sure what their sexuality is. But not just young people either. A middle-aged woman asked me if she really wasn’t allowed to be a Bahai any more and a few months later her NSA (The National Spiritual Assembly runs the Bahai community at a national level) removed her voting rights without even meeting with her. Of the 40 of more instances of discrimination, I know of only two LSAs who treated their LGBTQ members with kindness. One is referred to in this blog “Love and Legalism – a tale of two Bahai communities” and the other LSA was informed by an NSA member that they were under investigation because some members of that LSA attended a same sex wedding by a Bahai from another community.
Another Bahai told me that she had attended her son’s wedding even though she knew Bahais were not allowed to do this but she didn’t have the heart not to. She was referring to this: “…about believers attending weddings of Bahá’ís who are marrying contrary to Bahá’í law, and we have been asked to convey to you the following. “If it is known beforehand that a believer is violating such laws, it would be inappropriate for the friends to attend the ceremony.” From a letter written on behalf of the Universal House of Justice to the National Spiritual Assembly of New Zealand, November 11, 1974: Australian Bahá’í Bulletin, No. 243, September 1975, p. 4 and in Lights of Guidance (1983).

Yet another Bahai told me that she knowingly attended her daughter’s non-Bahai wedding saying to me that she was discrete and that’s what Bahais should do. I do not agree. I think all parents should be free to attend their children’s weddings whether their children are Bahais or not. I would imagine that in 99% of all cases, no Bahai would dream of making a complaint. But it only takes one Bahai to complain and that’s the problem. Perhaps a future UHJ will make new policy stating that family members may attend their children’s weddings even if the children are gay or lesbian.

There is a strong tendency for Bahais to sit on the fence about anything out of a fear of showing disunity. There is only disunity if individuals with widely differing views accuse the other view, perspective or interpretation of being wrong. A minority voice is not a sign of disunity. Abdul-Baha clearly expected it to be a Bahai community norm for individual Bahais to have differing views when he wrote of “every member expresseth with absolute freedom his own opinion and setteth forth his argument. Should anyone oppose, he must on no account feel hurt for not until matters are fully discussed can the right way be revealed. The shining spark of truth cometh forth only after the clash of differing opinions. If after discussion, a decision be carried unanimously well and good; but if, the Lord forbid, differences of opinion should arise, a majority of voices must prevail.” (Abdu’l-Baha, Selections from the Writings of Abdu’l-Baha, p. 87) and Shoghi Effendi quoted this same text in the book, Bahai Administration (p.21)

So it seems to me that it is a core Bahai teaching that diversity of opinion is essential to what I view as a holistic community life. But the discrimination against homosexuality is so strong that I, as an individual have never brought this up as a topic at any Bahai gathering. Even when it has come up privately with Bahais, they bombard me with words, like Shoghi Effendi said, the UHJ says with words like, forbidden, wrong, immoral … so all I can squeeze out is, wouldn’t be better to be tolerant so it doesn’t look like prejudice? Because those ears are not open to the idea that a gay or lesbian has a right to exist. Of course not all Bahais who see homosexuality as part of a slippery slope are that intolerant, and I’ve had some insightful conversations with Bahais who view same sex marriage as wrong. Some of these Bahais wouldn’t make a complaint about anyone and would, I believe, be kind. So for me it isn’t a question of convincing Bahais there is nothing wrong with homosexuality but of creating a community where a gay or lesbian Bahai would feel they were treated with dignity and be free from a phone call or email telling them that they cannot attend any Bahai event aimed for their own age group or that they have to overcome their homosexuality.
A year ago a newly declared Bahai was shown the door at a deepening and two others had to leave with him because he had the car. These two were confused by what happened and when he said that it was because that Bahai knew he was gay, their response was that while they had sympathy for him, it was his own fault. It transpired that it was his fault for not knowing the ‘gay position’ before declaring. They had never had a gay declare in their community before. He has since resigned, so that community can go back to its idea of unity.

Any Bahai community that chooses to reduce the attitudes of discrimination against homosexuality have a tough task but they could start with just talking about how they might treat an individual in their community if they were gay or lesbian. It could be a way to address the more intolerant perspectives within their own community. Bahais thank me privately for my blog adding that they don’t dare say a word because they can’t handle the heat. Many of them are heterosexuals with some standing in the community and I understand and appreciate that they can’t do more. No one should have to step into an unkind space. Bahais regularly make complaints, even about this blog I write. The Universal House of Justice has not asked me to remove this blog and so these complaints are the opinions of Bahais, no matter what they might say behind my back. When I hear of these things it disgusts me but so far, I see it as fear, fear of difference, fear of people not like themselves but there is a bigger issue here than just the topic of homosexuality and that is a fear of the visibility of divergent or minority views within the Bahai community.

So why do I write on a topic that Bahais often tell me is divisive? Writing about homosexuality in relation to the Bahai teachings or community is only divisive if you think there is something wrong with homosexuality or if you think Bahais shouldn’t have differing opinions or perspectives. For me what is so amazing about the Bahai teachings is the often quoted ‘unity in diversity’ – it seems to me that Baha’u’llah intended to create a religious community based on differences – voices – not just one way of thinking or living or behaving. So diversity is not just something to be tolerated but at its essence having diverse views, interpretations or approaches is the means for holistic forms of problem solving. There are many passages in the Bahai Writings in support of the importance of diversity (“When thou doest contemplate the innermost essence of things and the individuality of each, thou wilt behold the signs of they Lord’s mercy…” (Selections. from the Writings of ´Abdu´l-Bahá, p. 41) but also in the manner of how the Bahai community affairs operates where there are elected individuals who consult together and where decisions are intended to be flexible and to evolve. “Whatsoever they decide has the same effect as the Text itself. Inasmuch as the House of Justice hath power to enact laws that are not expressly recorded in the Book and bear upon daily transactions, so also it hath power to repeal the same.” (Abdu’l-Baha, The Will and Testament, p. 20)

Abdul-Baha states that the authority of the UHJ’s rulings is the same as what is in Bahai Scripture but this does not mean that it is entirely the same, as clearly shown in the second half of the sentence. The UHJ can change its own policies (“repeal the same”). So if a UHJ states today that gays or lesbians may not have the same rights and responsibilities as a heterosexuals, it is possible that a future UHJ might state a different understanding of the Bahai teachings.

So why did I start this blog?

In 2009 a Bahai attempted to silence me in a Bahai discussion group by having me blocked so I couldn’t correct his claim that I was belittling the letters written on behalf of Shoghi Effendi. I knew at that moment I had to make my words public so that his rewording and his interpretation of what I wrote could not be used behind my back as if these were my words. What did I write? I wrote that mention of homosexuality is only in these letters. He took the word, “only” and claimed that I was saying these were only letters written on behalf of Shoghi Effendi, as if these had no authority, and had me blocked from the group so I couldn’t respond. Fortunately for two days I could read all the comments agreeing with his words, damning those words I never wrote.

I also decided not to hide who I am because I have been a Bahai for a long time and am in a position to defend myself from slurs such as:
“My impression of your post is you are using Lucas in a dishonest way to give credence to your personal feelings that are in conflict with Baha’u’llah’s teachings.”

I can handle it if a Bahai claims that what I write is in conflict with Baha’u’llah but it certainly helps that I can call on a number of scholars to help me to understand Bahai Scripture in the original languages. It also helps that because my mother tongue is English, I am in the fortunate position of being able to easily read the large amount of Bahai writings in translation. I am also very careful about when to reveal someone’s identity on my blog and when not to.

The point of my blog about Lucas was to open up the question of how can we show that the Bahai community is a safe place for our LGBTQ teens? So the next time someone is down they can go to someone. So they don’t die of an unstated cause alone in their apartment.

One person told me that I should leave the Bahai Faith and stop writing from the viewpoint of a Bahai, because he thought the Bahai Faith would never accept gays or lesbians as equals and so could never deal with the discrimination. I disagreed with him because I do not think the Bahai teachings are flawed. There’s nothing to stop the UHJ ruling one day that the policy on same sex marriage could be treated like: “In general, marriages entered into by parties prior to their enrollment in the Faith are recognized as valid under Bahá’í Law, and in such cases an additional Bahá’í marriage ceremony is not permitted. This applies whether the marriage was established under civil or religious law or under tribal custom.” (From a letter written on behalf of the Universal House of Justice to the National Spiritual Assembly of Panama, September 7, 1981, Compilations, Lights of Guidance, p. 379). <a hr
ef=”http://bahai-library.com/hornby_lights_guidance_2.html&chapter=2#n1270″>Also in Lights of Guidance.

or perhaps,

“Furthermore, the Faith accepts in certain cases unions which are ‘immoral but accepted’ by the society in which the people live.” (From a letter of the Universal House of Justice to the National Spiritual Assembly of Peru, June 23, 1969). Cited in Lights of Guidance.
(A link to the index on marriage in Lights of Guidance)

However the current 2018 policy from the UHJ states: “… it is not possible to recognize a same-sex union within the Baha’i community.” (Department of the Secretariat, 5 June 2018)

But I live for today and not some distant future. Today I am here to support those who are discriminated against and I stand for equality for all which I know to my bones is a Bahai teaching without any exceptions. I am also happy to be the person a Bahai might choose to accuse of doing something wrong or the Bahai they make accusations about to others. I have a thick skin and a very fortunate life so I have the confidence to do this. My advice to anyone, whether gay or not, is to find a world where one’s orientation is a non-issue so you can just be. If one of your worlds is the Bahai community then it will be easier to see slurs or threats as discrimination and to ignore them, and there are networks of support (that don’t associate sexuality with alcoholism or drug dependency) for our rainbow members.

I write this blog because gays and lesbians are being told that they are diseased. They ring or text me when they are attacked. I can’t tell them to consult the LSA because half the time it is the LSA or an LSA member or an ABM who has told them that they are diseased, have to isolate themselves from their childhood friends, have to leave their community.
Lucas, the subject of my previous blog, told me that views on homosexuality were expressed with such hostility that he didn’t dare talk to anyone in his community and so he spoke to me – a Bahai half way across the globe. Then again, a few years older in another country and community, he shared what a secretary wrote to him about needing to overcome his homosexuality. I expressed sympathy and suggested he only mix with those who did not see him as a lesser human and told him that it was not a Bahai teaching to discriminate against gays and lesbians. But he needed kindness from Bahais around him and, from what he wrote to me, it seems there was no one. There was no one in his local community who just said, it’s ok. You are just fine as you are, you are part of the diversity of humanity.
I finish with this New Zealand Māori saying:
“He kokonga whare, e kitea;
He kokonga ngakau, e kore e kitea.”

Corners of a house can be seen but corners of the heart cannot be seen.

Please, even if you think homosexuality is despicable, for the sake of unity, hold your tongue when it comes to condemning homosexuality. If you don’t want to talk about it, don’t. But don’t go behind a person’s back and make a complaint to an Assembly. Work at making your Bahai community a space where anyone is welcome, in whatever manner that is possible. Just be kind and if you can, “Be a treasure to the poor, an admonisher to the rich, an answerer of the cry of the needy …. a lamp unto them that walk in darkness, a joy to the sorrowful, a sea for the thirsty, a haven for the distressed, an upholder and defender of the victim of oppression. … a dew to the soil of the human heart…”
(Baha’u’llah, Gleanings from the Writings of Baha’u’llah, p. 285)
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Do Indigenous Prophets Count?

March 27, 2018

Recently in response to the article, Recognizing and Respecting the Sacred Lakota Traditions by Christopher Buck + Kevin Locke on the BahaiTeachings blog a Baha’i objected to the idea that White Buffalo Calf Woman could be a Prophet of God for the Lakota in line with the Baha’i teaching that God has sent many prophets of God throughout time and to differing peoples.

One of the objections that this Baha’i made was that he said that there were only 9 existing religions and hence only 9 messengers of God were therefore possible. This Letter written on behalf of Shoghi Effendi supports this: “The number nine which in itself is the number of perfection is considered by the Bahá’ís as sacred because it is symbolic of the perfection of the Bahá’í Revelation which constitutes the ninth in the line of existing religions, the latest and fullest Revelation which mankind has ever known. The eighth is the religion of the Báb, and the remaining seven are: Hinduism, Buddhism, Zoroastrianism, Judaism, Christianity, Islam, and the religion of the Sabeans. These religions are not the only true religions that have appeared in the world, but are the only ones still existing. There have always been divine Prophets and Messengers, to many of whom the Qur’án refers. But the only ones existing are those mentioned above.”
(From letter written on behalf of the Guardian to an individual believer, July 28, 1936: Bahá’í News, No. 105, February 1937, p. 2, Lights of Guidance, p. 414)

We could argue that the secretary who penned this letter in 1936 didn’t know of the existence of the Lakota people or that the secretary thought that the Lakota didn’t have an existing belief system or we could argue that this letter was intended as advice to the addressee (see: “when he gives advice” (1944)). “(S)ometimes one statement is exactly the right for one type of mind and wrong thing another.” (see the letter below) Perhaps if we saw the question that was asked, the intention might be clearer.

There is a later letter written on behalf of Shoghi Effendi which also states that there are only 9 religions and hence only 9 Prophets of God possible: “First, regarding the significance of the number nine; its importance as a symbol used so often in various connections by the believers lies in three facts: first, it symbolizes the nine great world religions of which we have any definite historical knowledge, including the Bábí and Bahá’í Revelations; second, it represents the number of perfection, being the highest single number; third, it is the numerical value of the word ‘Baha'”
(From a letter written on behalf of Shoghi Effendi to an individual believer, July 9, 1939, Compilations, Lights of Guidance, p. 414.)

And there is also a letter written on behalf of Shoghi Effendi which states the number nine refers to the numerical meaning of the word Baha “…In telling people of the 9 religions of the world, that is, existing religions, we should not give this as the reason the Temple has 9 sides. This may have been an idea of the architect, and a very pleasing idea, which can be mentioned in passing, but the Temple has 9 sides because of the association of 9 with perfection, unity and ‘Baha’.

“The Guardian feels that with intellectuals and students of religion the question of exactly which are the existing religions is controversial, and it would be better to avoid it. He does not want the friends to be rigid in these matters, but use their judgement and tact, sometimes one statement is exactly the right for one type of mind and wrong thing another.

“Strictly speaking the 5-pointed star is the symbol of our Faith, as used by the Báb and explained by Him. But the Guardian does not feel it is wise or necessary to complicate our explanations of the Temple by adding this.”
(From a letter written on behalf of Shoghi Effendi to an individual believer, October 28, 1949, Lights of Guidance, p. 415)

I have pasted the 1949 letter in the same formatting as can be found in the 1983 book of compilations, Lights of Guidance. This letter is also in the book, Directives from the Guardian but there the dating of letters is not clear whereas in Lights of Guidance it is clear and so I would assume that the editor made the spacing for a reason – to show that the gaps were in the original letter or that the excerpts come from parts of a longer letter.

So what do I do as a Bahai? I go to the Bahai Scripture and see what is written there. I didn’t find any number for how many prophets of God there have been. Here is Baha’u’llah: “A divine Manifestation Who hath extolled and magnified the one true God, exalted be His glory, Who hath borne witness to His knowledge and confessed that His Essence is sanctified above all things and exalted beyond every comparison — such a Manifestation hath been called at various times a worshipper of the sun or a fire-worshipper. How numerous are those sublime Manifestations and Revealers of the Divine of Whose stations the people remain wholly unaware, of Whose grace they are utterly deprived, nay, God forbid, Whom they curse and revile!”
(Baha’u’llah, Tabernacle_of_Unity)

I found not only the word “numerous” but also the idea that all these messengers have equal importance.
“…all the Prophets and Messengers of God as one soul and one body, as one light and one spirit, in such wise that the first among them would be last and the last would be first. For they have all arisen to proclaim His Cause and have established the laws of divine wisdom. They are, one and all, the Manifestations of His Self, the Repositories of His might, the Treasuries of His Revelation, the Dawning-Places of His splendour and the Daysprings of His light. Through them are manifested the signs of sanctity in the realities of all things and the tokens of oneness in the essences of all beings. Through them are revealed the elements of glorification in the heavenly realities and the exponents of praise in the eternal essences. From them hath all creation proceeded and unto them shall return all that hath been mentioned. And since in their inmost Beings they are the same Luminaries and the self-same Mysteries, thou shouldst view their outward conditions in the same light, that thou mayest recognize them all as one Being, nay, find them united in their words, speech, and utterance.”
(Baha’u’llah, Gems of Divine Mysteries, p. 34-35)

So we have one letter on behalf of Shoghi Effendi which states “the question of exactly which are the existing religions is controversial, and it would be better to avoid it. … sometimes one statement is exactly the right for one type of mind and wrong thing another.” (October 28, 1949) and we have two other letters which state that there are only 9 existing religions.

Because these letters have a lesser authority, I am not thrown into confusion about which letter is correct. If the idea that there are only 9 religions is only expressed in a letter written on behalf of Shoghi Effendi and nowhere else in Bahai Scripture, then that is not enough of an argument as far as I am concerned to make this a Bahai Teaching. A letter on behalf of Shoghi Effendi cannot create a Bahai Teaching because Shoghi Effendi assigned a lesser authority to these letters than his own authority as official interpreter (See my blog Does a letter from a secretary create a Bahai Teaching?). Bahais can and do interpret Baha’u’llah’s words more or less inclusively. Personally I think interpreting what Baha’u’llah writes more inclusively makes more sense because this approach is endorsed by other Bahai Writings that stress unity in diversity as a teaching for the world and not just parts of the world.

If the Universal House of Justice were to state that Bahai communities were only allowed to accept 9 religions, then this would be policy they have the authority to make, and Bahai communities would have to obey this but the Universal House of Justice cannot tell us, individually, how to interpret the word “numerous” Baha’u’llah uses. The Universal House of Justice has the authority to make policy based on their own understanding of Baha’u’llah’s Texts as well as any other texts that are relevant to the policy they are making. If it were to be found, for example that there was no finite number stated by Baha’u’llah, then a later Universal House of Justice is free to make differing policy based on differing understanding or because this new policy is the best policy of the conditions of the times. This is all hypothetical because as far as I know there is no policy from the Universal House of Justice making any sort of statement on the number of world religions. There is a 1996 letter from the Research Department of the Universal House of Justice responding to a request to make a statement that Prophets of God appeared in the Americas: “The Bahá’í Teachings do not explicitly confirm, nor do they rule out, the possibility that Messengers of God have appeared in the Americas.”
(Excerpt from a Memorandum from the Research Department addressed to the Universal House of Justice dated 16 May 1996)

So if there is nothing in Bahai Scripture to state that there are a finite number of religions then the next thing would be to look and see how the Manifestations of God are spoken of, to see whether White Buffalo Calf Woman could possibly be counted as one of these “numerous … Revealers of the Divine”

“… consort with the followers of all religions in a spirit of friendliness and fellowship, to proclaim that which the Speaker on Sinai hath set forth and to observe fairness in all matters. They that are endued with sincerity and faithfulness should associate with all the peoples and kindreds of the earth with joy and radiance, inasmuch as consorting with people hath promoted and will continue to promote unity and concord, which in turn are conducive to the maintenance of order in the world and to the regeneration of nations. Blessed are such as hold fast to the cord of kindliness and tender mercy and are free from animosity and hatred.” (Baha’u’llah, Tablets of Baha’u’llah, pp. 35-36)

I found a number of texts that express “all religions” or all beliefs but none that limit where these prophets come from. However this Bahai made the argument that all prophets of God could only originate in countries “from the Orient,” which is based on unauthentic text attributed to Abdul-Baha and I will look at that in my next blog.

 

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Love and Legalism – a tale of two Baha’i communities

April 12, 2016
A Bahai with his family

One of these is a Bahai. Would his family be welcome in your Bahai community?

Abby’s story:
I was raised a Baha’i, so that is definitely why it took me so long to come out.

Added to that are my many happy experiences in the Baha’i community, which explains why I am still happy to call myself a Baha’i today, living with my same-sex partner and my children.

I was always attracted to women but knew it was a no go.

I married a man because that’s what I was supposed to do.

The LSA became aware of my “lifestyle” years ago because my ex-husband went to the Assembly to complain about me.

They told him to mind his own business, but I didn’t know this until after my meeting with them. I was extremely anxious about meeting with the LSA, and had no idea they would be so incredibly loving and accepting. It seemed clear to me that they were open to learning and desperately did not want me to feel unloved or unaccepted. It is a struggle for them, as they know the laws, but they also know me and I suppose this forced them to open their eyes on this subject. I told the LSA that I refuse to hide or pretend to be something I am not and felt doing so was dishonest and against the Faith. I pointed out that heterosexual Baha’is who are single or dating do not have their chastity questioned, and unless they are in my bedroom have no idea what is going on… That as Baha’is we are encouraged to be loving and the only “law” pertains to chastity. Except the marriage part… They also know that I would like to marry my partner. Not sure I’ll still have my voting rights then though!

And now because I live with my partner, I was offered a meeting to “deepen” on the writings on the subject but I declined. I have read everything, needless to say, being born, raised and currently still a Baha’i. If I didn’t love Baha’u’llah so much I would leave the Faith, and I told the LSA I would leave if they felt I was doing wrong by the Faith. They said absolutely no way should I leave the Faith. Another member of the LSA told me they are still babies with this subject and would like to be enlightened. I thought that was great.

For me, if the LSA had reacted negatively I would have left. We are supposed to love everyone and accept everyone. For me, Bahá’ís who judge or are homophobic are committing a greater sin than me, loving the most incredible human being I’ve ever known. But it is their issue and whatever I do is between me and God, I’m OK with that. If the LSA felt I was harming the Faith I would leave.

It’s very frustrating because I think individuals who don’t have any LGBT friends have bizarre ideas in their heads, and don’t think of us as regular, boring, loving, normal, fellow human beings. I’m not willing to live my life alone when I haven’t been convinced that Baha’u’llah believes this is what I should do.

The fact that my LGBT friends are loving and accepting of everyone, yet many Bahá’ís cannot be, is a contradiction of the Faith and my friends are the ones who are unprejudiced and all loving. I love all diversity in the world and this is just another. So many people miss out on knowing some beautiful human beings by judging what they don’t know.
I think my story is as positive as it can be for this time. I would love to I go to Feast with my partner and be active with her, but until the UHJ changes things I will keep my relationship with the faith at home. There are also some individuals in my local community who have shown in their behaviour that they do not welcome me as a lesbian.

“…homosexuality is not a condition to which a person should be reconciled, but is a distortion of his or her nature which should be controlled or overcome.”

Letter of the Universal House of Justice to an individual believer, 12 January 1973; cited in Messages from the Universal House of Justice, 1968-1973, pp. 110-111; also cited in Lights of Guidance, #1222, published in 1983, p. 365

“Marriage is a union between a man and a woman, and sexual relations are only permissible between husband and wife.”

Department of secretariat letter from the Universal House of Justice,
9 May 2014
The The full letter is here

If the UHJ published a more positive view on this subject, I wouldn’t care what the rest of the community thought. It would be great to enlighten Baha’is unfamiliar with “ordinary” LGBT people. The LSA said I should not let anything keep me from attending the Feast. I feel if the UHJ changed the law there would be no leg for anyone to stand on and they would have to look at their own prejudices. I wouldn’t be surprised at all if there are other LGBT people in the community who are not out.

I’ve been to Baha’i functions in the last few years, and a few Feasts, and feel quite close to some members of my LSA and my local community. I do have children that I am raising Baha’i. I live the life, so to speak (in service to others, love and acceptance and celebration of everyone). Unfortunately, my ex-husband is preachy towards my children about the evils of homosexuality. I have to tell them to not judge the Faith by their father and focus on the beautiful, amazing Baha’is we have in our community.

The LSA has encouraged me to go to feast and suggested I go to a cluster that the ex isn’t at. And they have asked what they could do to help support me, if there was anything. They are very loving.

Being able to share this with others gives me goosebumps and makes me smile.

Julia’s story:
I have been a Baha’i for some 30 years now, and I always tended to keep things pretty clear and honest, but my honesty got me into trouble. I told my daughters about my sexuality on the day I left the marital home and moved in with Granuaile, and I sent a letter to my LSA because I knew my husband had been in touch with them and given his side of the story. Then a member of the LSA, who has been a close friend of the family, asked me to come and see her. First privately, but also as a representative of the LSA. We had a nice chat but then she told me that her main concern with all this was the fact that her 16-year-old son could find out that I am living with a woman! How could people be so cruel? And that from someone I thought of as my friend. Another LSA member told me that I could no longer be a member of the Baha’i community if I was a lesbian. I was devastated. Baha’is who had been close friends stopped speaking to me, and my daughter, also a Baha’i, said that I could not visit her nor the grandchildren.

I have certainly come to realise that if you rock anybody’s boat most people react in some kind of strange way. What are they afraid of? As I told everybody, family and LSA alike, I had to do something for myself and now am happy and asked them to be happy with me. My daughters even said they wanted their fat, smoking mother back. (On this note I have to say that I have lost quite a bit of weight – which I needed to do anyway – and also gave up smoking in the last year – all since I have met my partner.)

The calendar of events, until then a regular e-mail sent to all in the community, stopped being sent to me. I was just dropped as the “old friend” they used to call me. I lived for my community and would have really appreciated a phone call or e-mail occasionally to see how I was – but nothing. It was as if I was dead. My partner’s friends were much more loving and understanding.

Then months later, the NSA asked a member of the pastoral care committee to contact me to find out what was going on. I had a lovely long chat with her on the phone. I tried to explain what my innermost thoughts about the Faith were, and that nobody had the right to tell me that I could or could not have these thoughts – I will always be a Baha’i in my heart – even if the NSA was threatening to take away my administrative rights. I was sent a letter from the NSA a few weeks later which stated: “You should be aware that if you do not take steps to align your life with the standards set out in the Holy Writings then the National Assembly will be left with no other option but to seriously consider removing your administrative rights. This is something that the Assembly very much wishes to avoid and it therefore lovingly invites you to reconsider your position; in this regard, it warmly offers you an opportunity to discuss your situation with a representative of the National Assembly whom you trust.”

Almost a year after this all began an LSA member phoned me saying that he had a “heavy heart” as he hadn’t spoken to me and he was a close friend as well as a fellow Baha’i. Then he said that his heavy heart was because he wanted to tell me where I had gone wrong because he was concerned about the well-being of my soul. I asked him why he was not concerned about me in the last year when I could really have done with a bit of friendly support.

At about the same time I had a friendly chat with an NSA member, and then a few weeks later I received a call from a local Baha’i reminding me that the NSA was going to meet in the next couple of days and had my case on the agenda, and wanted a response from me. So I sent a letter stating that I still believed in Baha’u’llah but could not go back to a life that felt dishonest to me, and that I was not going to leave the only person who is a support for me. In reply to that the NSA wrote a letter removing my administrative rights.

So there we have it – I am no longer a Baha’i in good standing.

I cannot contact the UHJ myself.

I cannot attend feasts, etc.

On the upside – the NSA wanted to know what happened in my 30 years of marriage because I hinted that it was not a happy time for me. I have very mixed feelings about being a “second class Baha’i” and have to think long and hard as to what I want to do now.

What was once a loving and caring community has turned into the total opposite and it seems they feel that, by sticking their heads in the sand, the “problem” will go away – or the NSA will deal with it. Somebody once said to look at the LSA/NSA as loving parents – well I cannot see any love anywhere – on the contrary.

These two stories show how two LSAs (Local Spiritual Assemblies) in differing western countries treated a lesbian member of their community in similar situations. Pope Francis recently made some statements on the topic of same sex marriage, about this never being possible within the Catholic Church. This is similar to the Universal House of Justice’s own statements, however there’s one big difference. In the same statement Pope Francis talks of pastors engaging in a careful process of “discernment” with regard to individual cases and helping people reach decisions in conscience about the fashion in which the law applies to their circumstances. The blog “Pope Francis lets the world in on the Church’s best-kept secret” by John L. Allen Jr. explains it like this: “Yes, the Church has laws, and it takes them very seriously. But even more than law it has flesh-and-blood people, and it takes their circumstances and struggles seriously too.
At one stage, Pope Francis writes that the divorced and remarried can find themselves in situations ‘which should not be pigeonholed or fit into overly rigid classifications, leaving no room for a suitable personal and pastoral discernment.’”
(8 April 2016)

Instead of a pastoral service or priests, the Baha’i community has the elected Local Spiritual Assembly (LSA). In the stories above we saw that one LSA chose compassion and aimed to see the picture from the point of the individual, and some even saw it as an opportunity to learn. The other LSA appears to have used Baha’i law like a stick with stern counseling which the National Spiritual Assembly (NSA) later reinforced with punitive action. I found the letter which stated that her voting rights were removed from that NSA particularly shocking because of these words “The principle reason for doing [this] is because such an arrangement is publicly in breach of Baha’i law and therefore your administrative rights are removed to protect the good name of the Faith.” If public impressions are the real issue, the fact is that in most western countries, religious examples of tolerance and compassion on such issues bring good publicity, not shame. They also noted that she is not allowed to host “devotional meetings nor any of the core activities related to the Plan” nor host Holy Days, teach children’s classes and a long list of other exclusions. Non-Baha’is are not excluded as much as this. I will work on a separate blog about what Shoghi Effendi wrote concerning the use and purpose of the removal of administrative rights, as it is clear to me that here it is being used to discriminate and exclude. At the same time, an NSA is free to be as harsh as they wish in the way they choose to apply Baha’i law, but the purpose of my blog will be to show that Baha’i law can be used like “choice wine,” to quote Baha’u’llah – using law with discernment without breaking any of the Baha’i principles.

This matters greatly to me because there’s not only the pain experienced by Julia and the pain I feel in reading her story, but also the problem of those who feel they are doing the right thing by the Baha’i teachings in reporting her to the LSA and the NSA, in excluding her because she is a lesbian, backbiting about her in the community (I’ve omitted this part of her story because it is so awful), not to mention all those others in her community who see this happening and go along with it, either because they think exclusion is right or because they are afraid to say anything.

Which Baha’i community would you want to be a member of? Which type of Baha’i community has a future in today’s world? Baha’is often don’t like me asking such questions because they argue that the Baha’i community shouldn’t be influenced by fads or trends, and that five letters written on behalf of Shoghi Effendi decades ago are all the guidance we need. I believe that Baha’u’llah’s religion is structured to change with the times, and that it is intended for all peoples – not just those who like things to stay the same or want to exclude people because they represent an aspect of diversity that they are unfamiliar with.

“…the broader issues that are the foundation of the religious law are explicitly stated, but subsidiary matters are left to the House of Justice. The wisdom of this is that time does not stand still: change and transformation are essential attributes and necessities of this world, and of time and place. Therefore the House of Justice implements decisions accordingly.”
Abdu’l-Baha, Tablet on on religious law and the House of Justice, provisional translation.

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Abortion is not absolutely forbidden

August 11, 2015

A Bahai objected to my reference to Barack Obama in my last blog because of President Obama’s support for the choice of abortion to be left up to the individual/s concerned.
I am a Bahai who also thinks that to choose an abortion should be left up to those concerned as there might be life-threatening or serious justification for this and it is not up to me to decide for another.

This is also the current policy of the Universal House of Justice, as far as I know:
“Abortion merely to prevent the birth of an unwanted child is strictly forbidden in the Cause. There may, however, be instances in which an abortion would be justified by medical reasons, and legislation on this matter has been left to the Universal House of Justice. At the present time, however, the House of Justice does not intend to legislate on this very delicate issue, and therefore it is left to the consciences of those concerned who must carefully weigh the medical advice in the light of the general guidance given in the teachings.”
From a letter written on behalf of the Universal House of Justice to the National Spiritual Assembly of Ireland, March 16, 1983. Quoted in Lights of Guidance, no. 1154. I have no idea who wrote the “letter written on behalf of the Universal House of Justice” but I assume this is the Research department for the Universal House of Justice or the secretariat for the Universal House of Justice, and if this was incorrect, by now, the Universal House of Justice would have issued a letter to correct this.

A letter written on behalf of Shoghi Effendi states:
“The practice of abortion – which is absolutely criminal as it involves deliberate destruction of human life – is forbidden in the Cause. Regarding ‘mercy killings’..; this is also a matter which the Universal House of Justice will have to legislate upon.”
Letter written on behalf of Shoghi Effendi to an individual believer, 25 August 1939. Cited in the essay, ‘Interpretation and the Guardianship’ by Ian Semple, published in Lights of Irfan, vol. 6, pages 203-216.

If we had more context for the letter above it might be clearer that what is forbidden refers to using abortion purely as a form of contraception. The word “also” suggests this however, the “also” appears to refer to something else not in the excerpt because the writer would not have “is forbidden in the Cause” and then referred to it being up to the Universal House of Justice. In any case the statements in this letter do not create a Bahai law because the Guardian wrote very clearly in the Dispensation of Baha’u’llah that the Guardian cannot legislate – so if he can’t, it is certain that letters written on his behalf can not either. And because these letters do not share the same authority as anything penned by Shoghi Effendi himself, it is clear to me that the Universal House of Justice is perfectly free to make policy that differs from the instructions in this letter.

Then there are two more letters written on behalf of Shoghi Effendi offering differing advice.

On 13 November 1940: “Regarding the practice of abortion; as no specific reference has been made to the subject in the Writings of Bahá’u’lláh, it devolves upon the International House of Justice to definitely pronounce upon it. There can be no doubt , however, that this practice, involving as it does the destruction of human life, is to be strongly deprecated.”

On 20 October 1953: “As there is nothing specific in the Bahá’í Writings on the subject of abortion, it will consequently have to be dealt with by the Universal House of Justice, when that Body is formed.”
Cited in the essay, ‘Interpretation and the Guardianship’ by Ian Semple, published in Lights of Irfan, vol. 6, pages 203-216.

And later policy from the Universal House of Justice affirms the 1983 policy of leaving the decision up to the individuals concerned.

“One of the most heinous of sexual offenses is the crime of rape. When a believer is a victim, she is entitled to the loving aid and support of the members of her community, and is free to initiate action against the perpetrator under the law of the land should she wish to do so. If she becomes pregnant as a consequence of this assault, no pressure should be brought upon her by the Bahá’í institutions to marry. As to whether she should continue or terminate the pregnancy, it is left to her to decide on the course of action she should follow, taking into consideration medical and other relevant factors, and in the light of the Bahá’í Teachings…”
The Universal House of Justice, Quoted in The American Bahá’í, November 23, 1993, pp. 10-11, taken from http://bahai-library.com/?file=winters_ethics_survey.html

The Universal House of Justice does not feel that the time has come for it to provide detailed legislation on subjects such as abortion, homosexuality and other moral issues … [I]n most areas of human behaviour there are acts which are clearly contrary to the law of God and others which are clearly approved or permissible; between these there is often a grey area where it is not immediately apparent what should be done. It has been a human tendency to wish to eliminate these grey areas so that every aspect of life is clearly prescribed. A result of this tendency has been the tremendous accretion of interpretation and subsidiary legislation which has smothered the spirit of certain of the older religions.”
On behalf of the Universal House of Justice to an individual, 5 June 1988
http://bahai-library.com/?file=winters_ethics_survey.html

So it seems to me that any individual can call themselves a Bahai and support ‘a woman’s right to choose.’ I think making abortion illegal would mean that in particular young poor women suffer the most. As it stands in most countries, it is not a case of a woman walking into an office and having an abortion. Such a procedure requires counselling sessions to ensure that for this individual there are no other alternatives and that they are aware of the alternatives. I also think that better education and, for example, better support and adoption possibilities for those who are pregnant, or still in school, in my view are more in tune with the Bahai teachings. Then women are more likely to be empowered with the support for the decision to adopt out their child. Still to date, there’s a lot of stigma around a woman being pregnant out of wedlock and, while I know it is Bahai teaching that sex should only take place within marriage, as far as I am concerned, the Bahai teachings are for all, including unwed pregnant women.

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Does a letter from a secretary create a Bahai Teaching?

July 18, 2015

“Unity of doctrine is maintained by the existence of the authentic texts of Scripture and the voluminous interpretations of ‘Abdu’l-Bahá and Shoghi Effendi, together with the absolute prohibition against anyone propounding “authoritative” or “inspired” interpretations or usurping the function of Guardian. Unity of administration is assured by the authority of the Universal House of Justice.” Universal House of Justice, to the National Spiritual Assembly of the Netherlands, March 9, 1965: Wellspring of Guidance, pp. 52-53

Imagine the very idea of adding more text and calling this a Bahai Teaching? Well when it comes to the topic of homosexuality, this is what some Bahais do. A man who calls himself Dr Johnson, who often comments on my blog, seems to also think that it is a “Bahai Teaching” that masturbation is a bad thing. And so…

I have published Dr Johnson’s comments (link to his comments) because there might be a few Bahais that share these views as to what is a Bahai Teaching. Most of these comments focus on adultery or cheating on one’s spouse, which has nothing to do with a committed same-sex marriage, but the point I wish to make is the he treats texts from letters written on behalf of Shoghi Effendi as if these are Bahai Teachings and goes so far as to put Shoghi Effendi’s name underneath these.

In the future I will not allow any future comment on my blog where you (Dr Johnson) claim that something is a Bahai Teaching unless you provide a clear quotation from Bahai Scripture (link to what is Bahai Scripture). Expressing your views of the Bahai Teachings as your own personal point of view is fine. You have repeatedly ignored my request to distinguish between the lesser authority of a letter written on behalf of Shoghi Effendi and what you call a Bahai Teaching and so I assume you are consciously doing this.

I am sure that you are aware of the following letter but here it is again: “I wish to call your attention to certain things in “Principles of Bahá’í Administration” which has just reached the Guardian; although the material is good, he feels that the complete lack of quotation marks is very misleading. His own words, the words of his various secretaries, even the Words of Bahá’u’lláh Himself, are all lumped together as one text.

This is not only not reverent in the case of Bahá’u’lláh’s Words, but misleading. Although the secretaries of the Guardian convey his thoughts and instructions and these messages are authoritative, their words are in no sense the same as his, their style certainly not the same, and their authority less, for they use their own terms and not his exact words in conveying his messages.

He feels that in any future edition this fault should be remedied, any quotations from Bahá’u’lláh or the Master plainly attributed to them, and the words of the Guardian clearly differentiated from those of his secretaries.”

Letter on behalf of Shoghi Effendi, The Unfolding Destiny of the British Baha’i Community, p. 260

There are more letters expressing a similar view (link) – that a letter written on behalf of Shoghi Effendi does not share the same authority as anything penned by Shoghi Effendi himself. And only the Guardian (Shoghi Effendi) was authorized by Abdul-Baha in his Will and Testament to make authorized interpretations of Bahai Scripture. Outside of this it is up to each of us to apply the Bahai Teachings as we think they should be applied and each of us is free to express our own interpretations as personal understandings. Added to this is the authority of the Universal House of Justice to make policy about the practice (social teachings) of the Bahai community. Their 2014 letter makes it clear that a same-sex married couple is not welcome to join the Bahai community let alone able to marry after they join the community. Although whether or not this policy is intended to override the Bahai teaching that the law of the land is to be respected and obeyed by Bahais is not clear to me. However this is Bahai policy not a Bahai Teaching. See my May blog (link) where I critique the first part of this letter by the Universal House of Justice.

So then I ask you and other Bahais who do likewise, why refer to these letters as if these are Bahai Teachings when we have plenty of scripture by Baha’u’llah as well the interpretations by Abdul-Baha and Shoghi Effendi? It seems not only irreverent but actually wrong to place more emphasis on what is in a letter written on behalf of Shoghi Effendi than on what is in Bahai Scripture. And to the point, if there is a contradiction between what is expressed in a letter and what is penned by Baha’u’llah, Adbul-Baha or Shoghi Effendi, then as a Bahai, I choose the later because the principles of justice and equality are more important than anything else.

The Book Lights of Guidance is not a source for Bahai Scripture and if you cannot see this, read my 2014 blog + screenshot here. If you wish to quote from this book and call this a Bahai Teaching, then find the original source in Bahai Scripture.

Here is another blog of mine (link) showing as much of the original context for the 5 letters that mention homosexuality (out of thousands that do not) as I can. Where the letters are shown in full it is very clear to me that the intent of these letters was advice or current policy or to share information but certainly never ever to be confused with the status of Bahai Scripture or a Bahai Teaching.

I will take just one example from something you wrote, Dr Johnson, to show you how in my view it goes against the Teachings of Baha’u’llah to add in letters written on behalf of Shoghi Effendi as a source for a Bahai Teaching.

You wrote: “When we realize that Bahá’u’lláh says adultery retards the progress of the soul in the after life … “ This text is a letter written on behalf of Shoghi Effendi and I critique this phrase in my September 2013 blog here because there is no source to be found to back up what the secretary wrote. I state that there is no source because if there was one it would be accessible and I am sure that I would have found it by now having access to texts in Persian or Arabic as well as English. The only way I would not have access is if there was a text at the World Centre where I do not have access. I do not think that this is likely since the only source to be found is in a letter penned by a secretary in English in 1949. In the comments underneath my September 2013 blog I refer to a text by Baha’u’llah that refers to punishments related to adultery and you made a comment there yourself lower down. So I assume you either forgot, ignored, or didn’t care that what the secretary wrote is not backed up by Bahai Scripture.

However Baha’u’llah did write “Be thou of the people of hell-fire, but be not a hypocrite.” (Cited in a compilation on Trustworthiness. Also in Compilation of compilations, Volume 2, page 337) which brings me to my next point.

The Bahai Teachings are: equality for all, justice for all, the principle of the independent investigation of truth and so on. See my blog which lists the major Bahai teachings. One of the Bahai Teachings is the distinction between social teachings which change over time, and Bahai teachings which do not change. I would agree with you that many Bahais currently think that a same-sex marriage between two Bahais is not possible and this social teaching is reinforced by the current policy of the Universal House of Justice which has the authority to make such policy. However what Bahais think or do is not the same as what is a Bahai Teaching. Only Baha’u’llah, Abdul-Baha and Shoghi Effendi can state what is a Bahai Teaching. No one else can add in new teachings.

Finally, do you really think it is a Bahai Teaching that masturbation is a bad thing? You do not state this clearly in your comments, so that is why I am asking. If you wish to follow what is written in letters written on behalf of Shoghi Effendi personally as if these words have the same authority as Bahai Scripture, all good, but on my blog, I will not allow any more of your comments if you continue to confuse the distinctions between what is a letter written on behalf of Shoghi Effendi and what is a Bahai Teaching.

I end with a quotation from the Universal House of Justice in relation to the book Lights of Guidance and note their emphasis on thinking for oneself and applying the Bahai Teachings as principles rather than taking the hellfire and damnation approach.

“The Universal House of Justice does not feel that the time has come for it to provide detailed legislation on subjects such as abortion, homosexuality and other moral issues. The principles pertaining to these issues are available in the book “Lights of Guidance” and elsewhere. In studying these principles, it should be noted that in most areas of human behaviour there are acts which are clearly contrary to the law of God and others which are clearly approved or permissible; between these there is often a grey area where it is not immediately apparent what should be done. It has been a human tendency to wish to eliminate these grey areas so that every aspect of life is clearly prescribed. A result of this tendency has been the tremendous accretion of interpretation and subsidiary legislation which has smothered the spirit of certain of the older religions. In the Bahá’í Faith moderation, which is so strongly upheld by Bahá’u’lláh, is applied here also. Provision is made for supplementary legislation by the Universal House of Justice — legislation which it can itself abrogate and amend as conditions change. There is also a clear pattern already established in the Sacred Scriptures, in the interpretations made by ‘Abdu’l-Bahá and Shoghi Effendi, and in the decisions so far made by the Universal House of Justice, whereby an area of the application of the laws is intentionally left to the conscience of each individual believer.

This is the age in which mankind must attain maturity, and one aspect of this is the assumption by individuals of the responsibility for deciding, with the assistance of consultation, their own course of action in areas which are left open by the law of God.

It should also be noted that it is neither possible nor desirable for the Universal House of Justice to set forth a set of rules covering every situation. Rather is it the task of the individual believer to determine, according to his own prayerful understanding of the Writings, precisely what his course of conduct should be in relation to situations which he encounters in his daily life. If he is to fulfil his true mission in life as a follower of the Blessed Perfection, he will pattern his life according to the Teachings. The believer cannot attain this objective merely by living according to a set of rigid regulations. When his life is oriented towards service to Bahá’u’lláh, and when every conscious act is performed within this frame of reference, he will not fail to achieve the true purpose of his life.”
The Universal House of Justice, 1988 June 2005, `Detailed Legislation on Moral Issues´

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Is it better to walk away?

August 17, 2014

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caption: Spirituality is less about ‘doing’ & more about ‘being’ our truest most authentic self everywhere we go.- Emmanuel Dagher.


When a gay friend wrote:
My energy could be better served not fighting for inclusion but by focusing on doing good works. I’m starting to see why many people just give up on God completely and decide that, dogma, worship and religious labels get in the way of working towards creating a better world. A world that doesn’t exclude or hurt people.

I was reminded of ‘Abdul-Baha who said that if religion is not a cause of love and unity then it better not to have a religion. [footnote 1] Some have suggested to me that it is always better to walk away, that unity is most important. I don’t think Baha’u’llah nor ‘Abdul-Baha intended their teachings to be a mouthpiece for the majority. I think Baha’u’llah was serious when he said that ” [t]he best beloved of all things in My sight is Justice” [Hidden Words] but more importantly I think any community, religious or not, needs to value diversity because of the fresh inputs diverse people bring. If those from minority backgrounds are to have a voice, those from a majority perspective need to make it clear that there is ‘space’ for them in their community. In my view, it isn’t about tolerance or sympathy or looking good, but about developing a community where diversity is valued. Diversity doesn’t just happen, it needs to be worked at just as many Baha’i communities have and do work at racial diversity.

I think most Baha’is care very deeply about the importance of diversity, except, it seems, when it comes to our gay and lesbian brothers. I am often told that there is no such thing as a “LGBTQ” voice because we are all one. We are all equal. I agree with the sentiment but by ‘voice’ I mean a particular perspective on the world and society that is different to a majority voice.

I am a human being first and this means acknowledging others as equals, acknowledging that their differing perspectives are of value, however odd or ‘wrong’ they might seem to me personally.

So the next time there’s a gay or lesbian at a Baha’i event, do your best to treat that individual not as an ‘other’ – because they might not be there next time – threat them as an equal and a welcome element of diversity. And if there are no gays or lesbians in your community, then ask yourself why? What is it about your community that does not show to a 10% minority or so of humanity, that they are welcome?

A Baha’i recently told me that she felt embarrassed to say she was a Baha’i because she didn’t have the words to counter statements such as Homosexuality, according to the Writings of Bahá’u’lláh, is spiritually condemned [footnote 2]. Then a work colleague, an out of the closet lesbian, said she had heard that she was a Baha’i and that it sounded like a nice religion and asked her about it. My Baha’i friend kept the conversation brief because she didn’t want her to find out that lesbians and gays are treated differently. For my friend, this is a huge crisis of faith. Personally she sees nothing wrong with homosexuality, but she knows that the public image of the Baha’i community conflates homosexuality with immorality or disease, and she can’t see how she can do anything to change this. I suggested that she could speak about her discomfort in her own Baha’i community. If others in the community share her views, suggest that they state in their publicity something like: “a Bahai teaching is equality for all regardless of their cultural background, race or orientation.” If these Bahais find such a public statement problematic, then host a study class on the topic to find out why and use the opportunity to find ways to present the Baha’i community that work best while still showing the world that this particular Baha’i community is working at reducing discrimination against gays and lesbians.

Like any form of discrimination, the issue affects everyone, not just those who are being oppressed. Looking the other way means doing nothing to address the public perception that the Baha’i community is not coming “to the defense of those whose fundamental rights are being denied or violated” [Universal House of Justice, 27 October, 2010] of those who identify as GLBTQ.

Back to my question: is it better to walk away?

My gay friend continued: I ask myself “why do I have pain and suffering?” Is it because I want there to be a true Faith that makes existence make sense? I desire God and want a religion. In a way, it is selfish. And the result is pain, because the only Faith that makes sense to me, is just like all the other religions: it divides the world into “us” and “them,” even though it claims it doesn’t.
 
Like a child having a tantrum, I am angry and mad and fighting for this not to be so. But the fact of the matter is … it *is* this way. So, I feel the right way is to stop desiring there to be a God or an afterlife or even a religion or Faith that tries to make sense of existence.
 
I want those things because I’m selfish and want inclusion and want some sense of order. If I abandon my desires for these things and accept what is, then I no longer suffer with the pain that comes with the rejection from the Bahai Faith that is caused by being a gay man. And if I stop worrying about an afterlife and the “why” of existence, I can finally live free and at peace.

Is the anger because of attachment? Or injustice? What is more important – passion, involvement or detachment?

As for myself, if I thought the Baha’i Teachings (Link to a blog outlining ‘Abdul-Baha’s eleven principles) endorsed treating gay and lesbian Baha’is differently, I would have leave the Baha’i Faith and in turn, I would be less sure about the existence of God more than ever, as I am one of those Baha’is whose idea of God borders on the agnostic. I am not sure about the existence of God but the Baha’i Writings ring true as does my belief in spirituality.

I would have to leave the Baha’i Faith because if gays and lesbians are treated differently because of their orientation, then it means that the Baha’i principle of equality is meaningless. It is not possible to preach equality and then add, “except for those people”. Baha’is might say things such as “homosexuality is spiritually condemned” but if it is not in Baha’i Scripture, then as far as I am concerned it is not part of the Baha’i Teachings. I realise it is easier for me. I have the confidence to say this.

A friend nailed it by saying: I’ve had to recently acknowledge the fact that deep inside me I feel like I don’t have the right to be happy because I’m gay. God hates us, unless we’re celibate. And it affects my relationships, my self-esteem, and it certainly has played a huge part in my history of enjoying various substances.

“Justice and equity are twin Guardians that watch over men. From them are revealed such blessed and perspicuous words as are the cause of the well-being of the world and the protection of the nations.” (Baha’u’llah)

If you are not treated with equality, of course it affects your self-esteem. If you are expected to hide your orientation, of course that creates an imbalance. I think that is why the Baha’i Teachings place such importance on equality, justice, independent investigation, and science and religion being in harmony and why ‘Adbul-Baha wrote: “The divine religions must be the cause of oneness… and the means of unity and love; they must promulgate universal peace, free man from every prejudice, bestow joy and gladness, exercise kindness to all men and do away with every difference and distinction. Just as Bahá’u’lláh addressing the world of humanity saith: ‘O people! Ye are the fruits of one tree and the leaves of one branch.'” [Selections from the Writings of Abdu’l-Baha, p. 28]

We can use reason to overcome prejudice and hopefully make a conscious effort to improve the state of humanity”. [Bahaiteachings.org]

I do not want my religion to be used to hurt another gay or lesbian and I hope for the day when Baha’i communities demonstrate publicly by action that in their community they treat their gay and lesbian members as equals.

‘Abdul-Baha spoke of the diversity of the flowers in the garden of humanity being diverse as a good thing and as a metaphor for the diversity of humanity (being a good thing). I hate it that public statements present as homosexuality being: an aberration subject to treatment or abnormality, handicap, affliction, problem or an abnormality … a great problem for the individual so afflicted … that he or she should strive to overcome it“. (all these quotations are from the Wikipedia “Homosexuality and the Baha’i Faith” page. See footnote two). Where are the examples of Baha’is showing that within the Baha’i community there are those who value the diversity of those who identify as LGBT?

Although the Universal House of Justice’s current 2010 policy states that a “marriage is a union between a man and a woman” I wish that marriage was the only issue here, but it isn’t. Not only are gays and lesbians expected to live solitary lives while others may raise families and enjoy the support and companionship of a life-partner, this distinction is then enlarged by Baha’is to say things such as homosexuality is a transgression or a disease.

Don’t get me started on gender and how many a Baha’i has tried to justify the absence of female Universal House of Justice members as being based on supposed differences in capacity between women and men. I think it is human nature to look for reasons and the tendency to create them when there doesn’t appear to be a reason. But then the danger is, just as in discussions on gender equality, difference is then used as a means to enlarge on the inequality.

The Universal House of Justice letter states that “The Bahá’í Writings state that marriage is a union between a man and a woman” but it doesn’t state the situation of already married gays or lesbians becoming Baha’is or that unmarried gays and lesbians should be treated differently to unmarried straights. The Universal House of Justice does not give a source in Baha’i Scripture (See my blog on this topic), and if there is nothing in Bahai Scripture that restricts marriage to a man and a woman, a later Universal House of Justice is free to take a different approach. It is not clear to me here whether The Universal House of Justice is making a policy on what is a Bahai marriage or telling us what they think is in Baha’i Scripture.

Of course I do see the catch 22 here for those in countries where it would break the law of the land to discriminate against legally married same sex couples. What can Baha’is do? I guess one day the Universal House of Justice is likely to make a policy on same sex marriage, but until they do, I would suggest that any N.S.A. or L.S.A. to view this as a new phenomenon and deal with this in the way that seems closest to the teachings of Baha’u’llah and the latest policy of the Universal House of Justice, while respecting the right of government to define civil marriage.

But I find it horrific that a Baha’i could say that treating a gay or lesbian differently is based on Baha’i Scripture, because it is not true.

In light of such attitudes, I don’t blame this gay friend for writing: it is religion and my desire to be a part of it and my desire to be loved by the Creator. If the Creator doesn’t love me, what is the point of trying to love the Creator? These are thoughts I usually hold down but I don’t see the usefulness (anymore) in pretending these feelings aren’t there. I’m sure I’m not alone. And I’m sharing with you to process and discuss”.

The very idea that some people are less worthy because of their nature, their race, or orientation is repulsive to me. I can’t match this idea with anything in the Bahai Writings, however another of my gay friends wrote: Lately I have been heavy on fighting for inclusion, perhaps to the exclusion of good works. But it may be time for a recalibration…. As regards your comments about desire producing pain, I have found that detachment from religion and people (even the most well intentioned) helps me maintain my sanity and my faith.
 
My view of humanity is much more melancholic than it used to be as a result. But I find that this detachment combined with a regular prayer/meditation practice works for me. When I get particularly depressed by people I turn to the prayers and writings of ‘Abdul-Baha for comfort.

So why should gays and lesbians have to suffer? What justification is there for prejudice against gays and lesbians to continue in the Baha’i community?

My friend Daniel who runs the blog “Revolked”: wrote in response to having his voting rights removed in 2009 by the American Baha’i community for being legally married in California: The Buddhist sangha really helped me… there was something about total inclusion mixed with a semi-Baha’i administration (all volunteer committee of 12 who coordinate the whole shabang), and 40 minutes of silence… with a short (very firesideesque) talk after… that helped me heal.
 
I felt listened to, and I am talking about listened to by Baha’u’llah/Buddha for the first time…
 
I needed (still do) help with dealing about my anger related to organized religion, how the Baha’is treated me, and my overall distaste for any organized spiritual anything…
 
It really helped … sitting every Sunday with really nice, good, smart people who don’t push, nor judge … other folks will find other ways to heal.
 
But I have come to realize that at least for me, Baha’i doesn’t work. It’s a nice idea, and I desperately love and accept Baha’u’llah… but the community … they reject people like me

This is the first case I know of in which a legal same-sex marriage was the reason for applying a Baha’i administrative sanction. I hope it is the only case and that one day that Daniel receives a letter of apology, because it is a Baha’i principle to follow the laws of one’s country. Shoghi Effendi was very firm about this when he wrote “they will, unhesitatingly, subordinate the operation of [Baha’i] laws and the application of [Baha’i] principles to the requirements and legal enactments of their respective governments.” (The World Order of Baha’u’llah) To me, this principle implies that the assemblies – local as much as national – must do their best to avoid any actions or statements that might be misconstrued as a rejection of the rights of government and the legitimacy of civil laws.

As far as I know this applies as long as a Baha’i law or teaching is not transgressed and even then, such as in the case of apartheid in South Africa, Baha’is were encouraged not to confront the law of the land. As far as I know the Universal House of Justice has not made a ruling on same sex marriage, only statements concerning homosexuality outside of marriage and the statement that a Baha’i marriage “is a union between a man and a woman”. So I assume that until the Universal House of Justice makes a ruling on same-sex marriage it is up to local or national Bahai communities to decide what is best in light of the Baha’i principles for those who are already Baha’is as much as for married couples who choose to join the community.

Some days I think the fight is worth it because I hope my actions help Baha’is to be more tolerant and for Baha’is from diverse perspectives to feel equally welcome. I am selfish about this. I want the Baha’i community to be more inclusive. Other days, I think it is better to be more involved in the art world (I am an artist) because it is so diverse and energizing. Perhaps in the end I can do more as an artist to help my gay and lesbian brothers and sisters than trying to work for tolerance and openness within the Bahai community. Who knows? It’s odd though, each time when I think this might be my last blog on the topic of gay rights, it feels as if Baha’u’llah is pushing me – as if this can’t be the last word.

I dedicate this blog to all my gay and lesbian friends who given me the honour of sharing their voices with me for three decades.

Footnote 1: The passage “If religion becomes a cause of dislike, hatred and division, it were better to be without it, and to withdraw from such a religion would be a truly religious act. For it is clear that the purpose of a remedy is to cure; but if the remedy should only aggravate the complaint it had better be left alone. Any religion which is not a cause of love and unity is no religion.” is often quoted by Baha’is but the source here, Paris Talks, consists of notes made by an interpreter of the talk given in French by a translator, which in turn were translated into English.

An authentic source in Abdul-Baha‘s own wording is: “Third: religion is the foundation of harmony and love, of solidarity and unity. If religion is made the cause of enmity it yields not solidarity but rather troubles, and the absence of religion is better than its existence. The abandonment of religion is preferable to this.” [A provisional translation by Sen McGlinn from notes in Persian that had been checked by Adbul-Baha

Footnote 2: In footnote 8 on the “Bahai Faith and Homosexuality” Wikipedia page (Last accessed 17 August 2014) is the statement Homosexuality, according to the Writings of Baha’u’llah, is spiritually condemned. Admittedly this page is currently dominated by the opinions of two Baha’is (Back in May 2014 I failed to get them to modify their opinions because they were not backed up by the sources they referred to). And so like any Wikipedia page that deals with a sensitive topic, those with the most friends with the skills and time, win. It is a weakness of the Wikipedia system that, like the worst aspects of party politics, majority voices are able to drown out other voices. But just because a system can be misused doesn’t mean it is bad system. I love Wikipedia!

Anyway if most Baha’is believe that somewhere in Baha’i Scripture same-sex marriage is excluded then that is an accurate picture of the state of play in the Baha’i community, regardless of whether it is true or not. Wikipedia is a fabulous resource which is flexible, and one day if the current views become minority views, then this page will be changed.
So I hope this explains why quite a few of the statements [as accessed on August 17th, 2014] on this Wikipedia page are inaccurate. I hope the day is sooner rather than later when these inaccuracies are removed. However it is a fight, that for now at least, I have chosen to walk away from. Here is what I am referring to as being inaccurate:
The Bahá’í Faith teaches that the only acceptable form of sexual expression is within marriage, and Baha’i marriage is defined in the religion’s texts as exclusively between one man and one woman (Wikipedia, accessed 17 August 2014)
I had replaced the text: “in the religion’s texts as exclusively” with “in Bahai law as being” because the UHJ creates Bahai law or policy. If there is a religious text stating this, then it needs to be found or shown. All Wikipedia references used by these two Baha’is either led to statements made by the Universal House of Justice or references to marriage as a monogamous relationship between a man and woman [click on p. 147 + ”In the Glory of the Father: The Baha’i Faith and Christianity, p. 100”]. Bahai’s would not call policy made the Universal House of Justice ‘religious texts’ because that would confuse the Universal House of Justice’s authority with that of Baha’i Scripture. Saying that a marriage is between a man and woman is not the same as saying this is exclusive.

By now you might be wondering why I am putting all of this into a footnote here. Well, should a Baha’i feel uncomfortable about the phrase defined in the religion’s texts or anything else in that Wikipedia article, this might help.

Opinions expressed as if they are supported by secondary literature when in fact they are not [my major argument with these two] is one thing, but these opinions create the impression that Baha’i Scripture is prejudiced against gays and lesbians, when it is not. It might seem petty, but for me it is an important distinction because Baha’i Scripture cannot be changed while statements by the Universal House of Justice can be changed by a later policy of the Universal House of Justice.

You might say, but, there is much more on that page, such as the assumption that homosexuality is a transgression [accessed 17 August homosexuality over other transgressions in the second paragraph] when in fact current Universal House of Justice policy since 2010 is that “to regard those with a homosexual orientation with prejudice or disdain would be against the spirit of the Faith.” Well, I thought I’d just start with the first sentence on the Wikipedia page and see how that went before going any further. Perhaps I should write a blog about the exchanges I had on the ‘talk’ behind the scenes page (summarized here), because until then I had not realised how easy it was for the views of just two individuals with the skills, to dominate a Wikipedia page. I was used to an academic environment where if a reference is made, then it relates to the statement. These two repeatedly added material where in some cases marriage wasn’t mentioned at all. Admittedly they removed most of these when I pointed this out, but it took a lot of time to look up the books. In the end they won because they just kept deleting my edits. It was not pleasant so I understand perfectly why Baha’is might walk away from that fight as I have. Wikipedia keeps things transparent so if you wish you can read about it here.
I am “Huianui” in the conversation with the two male Bahais.

2018 update: The first sentence of the wikipedia Homosexuality_and_the_Bahá’í_Faith has now removed the phrase I was objecting to Baha’i marriage is defined in the religion’s texts as exclusively between one man and one woman and replaced this with:

The Bahá’í Faith teaches that the only acceptable form of sexual expression is within marriage, and Bahá’í marriage is defined as exclusively between one man and one woman.[1][2][3] This definition excludes premarital, extramarital, or homosexual intimacy from allowable Bahá’í practices. [Accessed 5 March, 2018]
The footnotes still refer to secondary literature which give no sources in support of marriage being only possible between heterosexuals.

Another change on this wikipedia page since 2014 is that an external link to the “Gay and Lesbian Bahai Project” has been removed. I had been involved in the Feb 2014 discussion arguing:
“Gaybahai.net is evidence of the existence of Lesbian and Gay Bahais because it collects stories. There are 68 articles written by individuals there. So the argument that it is not connected to the primary subject of the article doesn’t make sense to me. In my view the connection to the subject is obvious. That is, reference to a collation of articles by Bahais on the topic of the experiences of gays and lesbians in the Bahai community in a wikipedia article about Homosexuality and the Bahai Faith.
About self-publishing this was already covered earlier here – “Self-published and questionable sources may be used as sources of information about themselves, usually in articles about themselves or their activities, without the self-published source requirement that they be published experts in the field, so long as: the material is neither unduly self-serving nor an exceptional claim; it does not involve claims about third parties; it does not involve claims about events not directly related to the source; there is no reasonable doubt as to its authenticity; the article is not based primarily on such sources.” WP:ABOUTSELF My apologies for posting the text but it seems to me that gaybahai.net fulfills all these requirements. So I don’t understand why this is used as an argument to censor mention of this as part of the article.
It seems that adding mention of gaybahai.net is not in violation of any wikipedia rule. Another argument for including mention of gaybahai.net in the article is that this section lacks any voice from the perspective of those which this section is about. Surely that would be like having a section on African American Bahais and then only allowing references to any information where they voice themselves to a footnote.

This is the text that I attempted to have included under the section entitled Homosexual Bahá’ís:
In 2009 a Bahai set up the Gay and Lesbian Baha’i story project[4] in which Lesbian and Gay Baha’is and others may share experiences they have had within the Baha’i community. As of February 2014 there are 68 stories there.[5] The purpose of this website is “To tell, listen to, and reflect upon stories of Gay/Lesbian Baha’is and their supportive friends/family.” (sources for the above: en.wikipedia.org/wiki/Talk).

This text was not allowed to stay but then a link to the website was allowed as an external link. Now that link has been removed.

It seems that the few individuals who run this page only allow footnotes to views in support of their own biased views but also deny LGBT Bahais any form of visibility on a page about themselves. The argument for not allowing any reference to the “Gay Bahai Project” was because it was self-published but the two references they provide as external links http://www.bnasaa.org and the essay, “Sexuality, Self and Society” by Holly Hanson are also self published. At least in the case of the Gay and Lesbian Baha’i story project these are people (with over 68 stories as of 2014) about their own experiences as opposed to a few Bahai authors writing about gays as ‘the other’ and in Hanson’s case, as if humanity was divided into two opposing camps (see Baha’u’llah on the oneness of humanity).

Wikipedia pages change over time, so if that quotation is no longer there, you'll know why

Accessed 5 March 2018.


Hanson even has a whole section titled “Gay-Affirming versus Gay-Rejecting: A Conflict that is Harmful to Everyone” where she creates the myth that there are two camps and then sets about to show how this (her mythical strawman argument) is harmful! If her topic were on race it should be obvious how biased it is to attempt to undermine LGBTQ visibility with the creation of her divisive labels. Instead of using the neutral term ‘gay rights’ she creates the term ‘gay-affirming’ even goes as far as to argue that there’s something wrong with the term ‘sex same’ as a form of identity!
I guess her views reflect the views of the authors of this wikipedia page while a website where lesbian or gay Bahais speak from a broad range of perspectives for themselves, is not allowed. You can view the wikipedia talk page here.

h1

Is homosexuality spiritually condemned?

May 9, 2014

Claiming that someone else's marriage is against your religion is like being angry at someone for eating a doughnut because you're on a diet

“Claiming that someone else’s marriage
is against your religion
is like being angry
at someone for eating
a doughnut because you’re
on a diet”


Recently I was sent a link to a document written in 2007 entitled “Position Paper on Homosexuality for the NSA of the Bahá’ís of the UK.”

My impression of this sermon of certainty was, well, if this author’s biased and
unsubstantiated views were representative of the teachings of the Bahai Faith on this subject, few people (myself included) would be interested in joining such a religion.

The first four sentences say it all: “Between obliviousness and puritanism stand Bahá’ís, who say that homosexuality is wrong, but homosexuals are kindred souls. The Bahá’í Faith is a religion of unity, revealed by Bahá’u’lláh. Remembering this context is essential when saying that the Bahá’í position on homosexuality is spiritual condemnation. As a Bahá’í, I believe that morality is foundational to spiritually healthy individuals and, therefore, to a united society; and this applies to a sexual morality that excludes homosexuality.”

This statement just doesn’t hold water for a Bahai such as myself, because I know that all of the above is based on the author’s own prejudice. What he is saying is that a united society is not possible unless its sexual morality excludes homosexuality. The author claims all sorts of ridiculous notions as if these are based on Bahai teachings.
Admittedly his text is noted as ‘draft 2,’ but the author’s essay entitled “Position Paper on Homosexuality for the NSA of the Bahá’ís of the UK” (you can read it here), has been online since 2007 and in 2011 there was an interview with him in his capacity at the UK Bahá’í Community’s Office of Public Affairs, so some readers might give his views some weight.
Below is a table with the author’s claims (in green) adjacent to my responses. Decide for yourself if it is a Bahai teaching that homosexuality is spiritually condemned.

…this applies to a sexual morality that excludes homosexuality. ‘Ye are forbidden to commit adultery, sodomy and lechery.’
Page 1.
    1. Sodomy is not homosexuality.
2. Bahaú’llah is condemning three forms of illicit sex-related activities, not homosexuality. (See the context here)
The author assumes that homosexuality is illicit, but the question is, is homosexuality illicit within a marriage?
Bahá’ís consider the condition of homosexuality to be spiritually condemned and reject the act, they would never reject homosexual people.
Page 1.
    “Justice and equity are twin Guardians that watch over men. From them are revealed such blessed and perspicuous words as are the cause of the well-being of the world and the protection of the nations.”
– Baha’u’llah, Epistle to the Son of the Wolf, p. 13

There is nothing in Bahai Scripture that even hints that justice and equality are conditional on being a heterosexual.

We believe that the teachings of Bahá’u’lláh are the ‘breath of life unto all created things’, that the exhortations and prohibitions of a Bahá’í life comprise the great education and the great enablement, not the great lockdown.

Through obedience to the laws, Bahá’ís work to discipline themselves according to spiritual standards that outstrip average notions of appropriate living, and this discipline allows the individual to respond to grander impulses than physical desires or psychological complexes.

Furthermore, spiritual discipline frees us from our own selves and offers a life fulfilled through clarity of purpose and devoted service to our fellow humans.
Page 1.

    Many of Bahaú’llah’s “Hidden Words” speak of the nature of humanity as being in God’s image.
“Thou art My lamp and My light is in thee. Get thou from it thy radiance and seek none other than Me. For I have created thee rich and have bountifully shed My favor upon thee.”

Baha’u’llah wrote many mystical, metaphysical and philosophical texts and one book of laws. This book was in part a response to questions put to him of how to deal with existing Islamic laws. Significantly Baha’u’llah wrote: “Think not that We have revealed unto you a mere code of laws. Nay, rather, We have unsealed the choice Wine with the fingers of might and power. To this beareth witness that which the Pen of Revelation hath revealed. Meditate upon this, O men of insight!” (Kitab-i-Aqdas, p. 121)

So rather than the Bahai Faith being a religion focussed on a list of laws, it is a religion based on principles, where we are asked to use our insights to understand the laws. Baha’u’llah created the institution of the Universal House of Justice so that the rule-making part (and authority) of the Bahai community, because its rulings are distinct from Bahai Scripture, is able to change what is considered Bahai law (See Abdul-Baha’s Will and Testament).

The authors’ comment ”being freed from our own selves” implies that Bahais are expected to obey rules and not to use their own insights. The House of Justice has not laid down rules on subjects such as homosexuality, instead leaving many matters to individual conscience and the Bahai communities that exist in diverse social settings.
“The Universal House of Justice does not feel that the time has come for it to provide detailed legislation on subjects such as abortion, homosexuality and other moral issues. …

It has been a human tendency to wish to eliminate these grey areas so that every aspect of life is clearly prescribed. A result of this tendency has been the tremendous accretion of interpretation and subsidiary legislation which has smothered the spirit of certain of the older religions. Universal House of Justice to an individual, 5 June 1988.

Marriage itself is considered a divine institution and a ‘fortress of well-being and salvation’ that can shelter a man and woman from loneliness and drift, which can save them from the emotional pains of physical satisfaction in unhealthily transient relationships.

The reality for homosexuals in the Bahá’í Faith, therefore, is the same as unmarried heterosexuals: a spiritual obligation to be chaste. On this most important moral consideration, the Bahá’í Faith effectively does not distinguish between heterosexuality and homosexuality.

We are not our desires or our inclinations; we are more. Human sexuality is celebrated though not indulged:
Saleem Vaillancourt, Pages 1-2.

    “God hath prescribed matrimony unto you.” Baha’u’llah

There is nothing in Baha’u’llah’s writings to suggest that matrimony is not possible for same sex couples.

The author glides from everyone being expected to practise chastity before marriage, to his expecting gays and lesbians never to have the chance of a committed life partnership. These are not the ‘same realities’: the latter is discrimination and oppression.

Bahai Scripture stresses the importance of the spiritual as part of a holistic worldview which, of course, includes our ‘inclinations’ and ‘desires’: “with the clay of My command I made thee to appear, and have ordained for thy training every atom of existence and the essence of all created things.”

Bahá’u’lláh recommends marriage at a young age.
Page 2.
    Baha’u’llah did not recommend marriage at a young age. He changed an Islamic law where girls could be married off as children, to a law where for the male or female the minimum age for marriage was their 15th birthday. Another Bahai law is to follow the law of one’s country so if the minimum age for marriage is higher, this sets the limit.

But sex must be within marriage because it guarantees that intimate relationships are buttressed against the uncertainties of life, with each married couple and family a solid piece of a slowly unifying humanity.

Such is the core and utterly rational reason that the Bahá’í Faith cannot allow homosexuality within this balance of physical love, emotional health, social responsibility, and spiritual growth.

Our desires are innate but our inclinations are another matter.

And so very firmly, the Bahá’í Faith rejects the possibility that sexual relations between homosexuals are a natural or positive influence on either the individuals themselves or their wider society.
Saleem Vaillancourt, Page 2.

    There is nothing in Bahai Scripture stating that marriage is only for heterosexuals. When ‘Abdul-Baha wrote about the rules for marriage as an aspect of the social teachings of the Bahai Faith he refers to a man and woman but he doesn’t state that marriage can only be between a man and a woman. And Baha’u’llah wrote:“Whoso contenteth himself with a single partner from among the maidservants of God, both he and she shall live in tranquillity.”

And the introduction the Universal House of Justice explains:
where Bahá’u’lláh has given a law as between a man and a woman, it applies mutatis mutandis between a woman and a man unless the context makes this impossible.

Note that the author has effectively said that married homosexuals could not have a positive influence on others, and on society. How then can he regard them as ‘kindred souls,’ if they are so innately flawed that they can contribute no good?

Bahá’í do not accept the materialist notion that nature is perfect, but rather, the nature of humans must be improved through spiritual education.
Page 2.
    “Man is the supreme Talisman” (Bahá’u’lláh); children are born with lots of potential and no bad bits, so it is not that human beings must be improved, but that through education and experience we can develop and “(t)he purpose of the one true God, exalted be His glory, hath been to bring forth the Mystic Gems out of the mine of man”. – Baha’u’llah (See my blog on human nature)

The propagation of the species is the obvious purpose of the sex impulse; a sexuality that obviates procreation defies the social role of sex.

The condition of homosexuality is regarded by Bahá’u’lláh as an ‘affliction’ and an ‘aberration’ which is ‘against nature’. The starkness of this language makes it transparently clear that not only is the condition wrong but same-sex relationships do not ring true. The language is also difficult to bear for non-Bahá’ís and some Bahá’ís alike; the proper consolation is that this condemnation comes from He whom Bahá’ís believe to be the Manifestation of God, and thus speaks with a voice unparalleled and inimitable. His starkness is not available for our own use. Bahá’ís of whichever sexual orientation are taught acceptance and love by their Faith and its teachings; spiritual condemnation cannot be translated into tangible or emotional condemnation. This very firm rejection is made with the utmost love for homosexuals. For proofs of this utmost love, again the fundamental principles provide guidance: people of all kinds deserve only praise and encouragement from other individuals within the Bahá’í community. (Only the institutions have the right to concern themselves with the private affairs of Bahá’ís, a right exercised only when that behaviour manifests itself in a way publicly damaging to the community.)

Saleem Vaillancourt, Pages 2-3.

    Marriage is praised by Baha’u’llah as opposed to a life as an ascetic. “Enter into wedlock, O people, that ye may bring forth one who will make mention of Me amid My servants. This is My bidding unto you; hold fast to it as an assistance to yourselves.”

There is nothing in the text to suggest that the purpose of marriage is procreate – only that it is a good thing, which is why elderly or infertile individuals are free to marry.

“When, therefore, the people of Baha undertake to marry, the union must be a true relationship, a spiritual coming together as well as a physical one, so that throughout every phase of life, and in all the worlds of God, their union will endure; for this real oneness is a gleaming out of the love of God.” – ‘Abdu’l-Baha

The words ‘afflication,’ ‘aberration’ and ‘against nature’ used by the author originate in four letters written on behalf of Shoghi Effendi. It’s an insult to attribute the same views to Baha’u’llah. These words are not Bahai Scripture.

The author – who has said that homosexuals are socially useless – apparently does not see this as a ‘tangible or emotional’ condemnation, and speaks of the praise and encouragement homosexuals will receive in the Bahai community. Providing they do not encounter our author, presumably.

Bahais may lose their voting rights for breaking Bahai laws, and some assemblies have interpreted getting married, to a partner of the same sex, as breaking Bahai law. They have wide discretion: ” … Every case is different, and there is more than one variable consideration to take into account, for example, the circumstances of the individual, the degree to which the good name of the Faith is involved, whether the offence is blatant and flagrant. Over and over again the beloved Guardian urged Assemblies to be extremely patient and forbearing in dealing with the friends. He pointed out on many occasions that removal of administrative rights is the heaviest sanction which Assemblies may impose at the present time. These considerations apply to the types of problems you mention in your letter. In all such cases it is for the Assembly to determine at what point the conduct is blatant and flagrant or is harmful to the name of the Faith. They must determine whether the believer has been given sufficient warning before the imposition of sanctions. …”
Universal House of Justice, 1977

Tolerance and plurality are the professed values of a liberal society, and because of the pacific nature of the Bahá’í Faith, often we are perceived to be liberal intellectuals who also believe in God. Not so. The Faith was not revealed so that it might conform to any contemporary thinking or mask itself behind common notions, it was revealed to rewrite human spirituality, morality and society, so we cannot obfuscate the teachings elemental to these goals.
Page 3.
    The author wrote “The Faith was not revealed so that it might conform to any contemporary thinking or mask itself behind common notions” while
‘Abdu’l-Baha praises “intellect and wisdom” as “two most luminous lights in either world”

I quote the context below.

“Praise and thanksgiving be unto Providence that out of all the realities in existence He has chosen the reality of man and has honored it with intellect and wisdom, the two most luminous lights in either world. Through the agency of this great endowment, He has in every epoch cast on the mirror of creation new and wonderful configurations.

If we look objectively upon the world of being, it will become apparent that from age to age, the temple of existence has continually been embellished with a fresh grace, and distinguished with an ever-varying splendor, deriving from wisdom and the power of thought.” ‘Abdu’l-Baha

Inside the Bahá’í Faith, the covenantal duty and expectation is obedience to the laws and the institutions. Bahá’ís are expected to strive for understanding of those laws beyond their grasp; a selective adherence to these laws is unacceptable because it undermines the unity of the entire community.

But these are standards for Bahá’ís only, and because the Faith finds itself in a context of many different beliefs, it holds that concord and plurality are more important than contention and division. These principles are reflected in the values of any progressive society.

And yet because this current liberal society has convinced itself of the rightness of Enlightenment thinking, which includes a permissive attitude to sex and allows for an individualistic definition of sexuality, dissension therefrom brings denouncement.

My confusion at being called a bigot stemmed from this double standard: that western society was liberal and open-minded, so long as certain issues were agreed upon beforehand.

There was a hypocritical element which Bahá’ís must reject when explaining their position on homosexuality: pluralism and the liberally spread charge of bigotry are incompatible.
Saleem Vaillancourt, Pages 3-4.

    “It should also be borne in mind that the machinery of the Cause has been so fashioned, that whatever is deemed necessary to incorporate into it in order to keep it in the forefront of all progressive movements, can, according to the provisions made by Bahá’u’lláh, be safely embodied therein. To this testify the words of Bahá’u’lláh, as recorded in the Eighth Leaf of the exalted Paradise:

“It is incumbent upon the Trustees of the House of Justice to take counsel together regarding those things which have not outwardly been revealed in the Book, and to enforce that which is agreeable to them. God will verily inspire them with whatsoever He willeth, and He, verily, is the Provider, the Omniscient.”

Not only has the House of Justice been invested by Bahá’u’lláh with the authority to legislate whatsoever has not been explicitly and outwardly recorded in His holy Writ, upon it has also been conferred by the Will and Testament of ‘Abdu’l-Bahá the right and power to abrogate, according to the changes and requirements of the time, whatever has been already enacted and enforced by a preceding House of Justice. In this connection, He revealed the following in His Will:

“And inasmuch as the House of Justice hath power to enact laws that are not expressly recorded in the Book and bear upon daily transactions, so also it hath power to repeal the same. Thus for example, the House of Justice enacteth today a certain law and enforceth it, and a hundred years hence, circumstances having profoundly changed and the conditions having altered, another House of Justice will then have power, according to the exigencies of the time, to alter that law. This it can do because that law formeth no part of the divine explicit text. The House of Justice is both the initiator and the abrogator of its own laws.”

Such is the immutability of His revealed Word. Such is the elasticity which characterizes the functions of His appointed ministers. The first preserves the identity of His Faith, and guards the integrity of His law. The second enables it, even as a living organism, to expand and adapt itself to the needs and requirements of an ever-changing society.” – Shoghi Effendi

The first emanation from God is the bounty of the Kingdom, which emanates and is reflected in the reality of the creatures, like the light which emanates from the sun and is resplendent in creatures; and this bounty, which is the light, is reflected in infinite forms in the reality of all things, and specifies and individualizes itself according to the capacity, the worthiness and the intrinsic value of things.”‘Abdu’l-Baha

Clearly from the quotations above, the author’s ideas (that being liberal or open minded are bad things) run counter to the Bahai Teachings. ‘Abdul-Baha’s two quotations above show that Bahai Scripture does not share the anti-intellectual views of the author. In fact all the above quotations illustrate that the Bahai Teachings value independent thought and insight as well as logic, and celebrate diversity.

I will not even try and guess what the author means by ‘an individualistic definition of sexuality’ but would suggest the Bahai principle of religion being in harmony with science as a useful guide. Any definition of sexuality needs to be scientifically sound. I am not sure that a religious definition of sexuality is even useful. After all we don’t have a religious definition for digestion. Sexual orientation is not an ethical issue.

There is a curious paradox here which hinges on the identity aspect of this discussion. If liberal society accepted so sincerely the homosexuality of homosexuals, why then have many homosexuals felt the need to persist in their segregated and specialised gay identity long after their supposed entry into the mainstream? I postulate two answers. Firstly, their sexuality has been dramatically overemphasised in the creation of their self-image, self-worth and social identity – just as is the case with many heterosexuals who see sex as soul. The Bahá’í teachings, meanwhile, state that ‘in the estimation of God there is no distinction of sex.’
Saleem Vaillancourt, Page 4.
    This tactic avoids engaging the critique by projecting onto the opponent. No Bahai is expected to sacrifice aspects of their identity; in fact Shoghi Effendi argues for positive discrimination because diversity is so important.

“To discriminate against any race, on the ground of its being socially backward, politically immature, and numerically in a minority, is a flagrant violation of the spirit that animates the Faith of Bahá’u’lláh.

If any discrimination is at all to be tolerated, it should be a discrimination not against, but rather in favor of the minority, be it racial or otherwise.” – Shoghi Effendi

“The sixth principle or teaching of Bahá’u’lláh concerns the equality of man and woman. He has declared that in the estimation of God there is no distinction of sex.” -‘Abdu’l-Baha

The author doesn’t realise that “no distinction of sex” means that men and women are equal; it is not saying that it is irrelevant to your identity whether you are a man, a woman, a homosexual, a heterosexual, or (more simply) your own unique self.

The introduction of the Bahá’í understanding of homosexuality – that the condition is aberrant and the act wrong, but censure of homosexuals even worse – resolves this dichotomous identity problem because it drains the bile from public discussion and sentiment about homosexuality. A homosexual person secure in his or her acceptance by society would not feel the need to adopt a segregated identity. This would succeed is more than the avoidance of false dichotomies, it would foster genuine unity, the very purpose of the Bahá’í Faith.
Saleem Vaillancourt, Page 4.
    “Consider the flowers of a garden: though differing in kind, colour, form and shape, yet, inasmuch as they are refreshed by the waters of one spring, revived by the breath of one wind, invigorated by the rays of one sun, this diversity increaseth their charm, and addeth unto their beauty. Thus when that unifying force, the penetrating influence of the Word of God, taketh effect, the difference of customs, manners, habits, ideas, opinions and dispositions embellisheth the world of humanity. This diversity, this difference is like the naturally created dissimilarity and variety of the limbs and organs of the human body, for each one contributeth to the beauty, efficiency and perfection of the whole. When these different limbs and organs come under the influence of man’s sovereign soul, and the soul’s power pervadeth the limbs and members, veins and arteries of the body, then difference reinforceth harmony, diversity strengtheneth love, and multiplicity is the greatest factor for co-ordination.
How unpleasing to the eye if all the flowers and plants, the leaves and blossoms, the fruits, the branches and the trees of that garden were all of the same shape and colour! Diversity of hues, form and shape, enricheth and adorneth the garden, and heighteneth the effect thereof.” -‘Abdu’l-Baha

The author has claimed that both social unity, and the unity of the Bahai community, are threatened by a morality, or a “selective adherence to [Bahai] laws,” which would accept homosexual relationships and homosexual people on an equal footing. Is it any wonder then, if he also encounters homosexuals who “feel the need to adopt a segregated identity.” He and others like him generate this response through their prejudice, and their vision of a future “genuine unity” that requires the extinction of what they consider immorality. This is not the kind of unity that Baha’u’llah envisioned:
“The religion of God is for love and unity; make it not the cause of enmity or dissension.”Baha’u’llah