Archive for the ‘Lights of Guidance’ Category

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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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Society and the individual – a Bahai view

March 24, 2014

Recently I came across this Letter written on behalf of Shoghi Effendi:
“The Bahá’í conception of social life is essentially based on the subordination of the individual will to that of society. It neither suppresses the individual nor does it exalt him to the point of making him an anti-social creature, a menace to society. As in everything, it follows the ‘golden mean’. The only way that society can function is for the minority to follow the will of the majority.”
Letter on behalf of Shoghi Effendi, 21 November, 1935. Printed in 1973 in Directives from the Guardian.

This made me sit up because it is the individual, not the collective, that is “created in the image of God,” (See Genesis 1:27 or Some Answered Questions, pp. 195-197) and because the protection and priority given to minorities is characteristic of the form of democracy intended for a Bahai society. And that the spiritual priority of the individual, over all the structures that are created by and consist of various individuals, underlies many other Bahai teachings. For example:

Independent search after truth: “the faith of no man can be conditioned by any one except himself.”Baha’u’llah, Gleanings from the Writings of Baha’u’llah, p. 143 (click to view the source online)

No “original sin”: “Know thou that every soul is fashioned after the nature of God, each being pure and holy at his birth.”Abdu’l-Baha, Selections from the Writings of Abdu’l-Baha, p. 189 (click to view the source online)

The law is a means to an end, not an end in itself: “The primary purpose, the basic objective, in laying down powerful laws and setting up great principles and institutions dealing with every aspect of civilization, is human happiness; and human happiness consists only in drawing closer to the Threshold of Almighty God, and in securing the peace and well-being of every individual” – Abdu’l-Baha, The Secret of Divine Civilization, p. 60 (click to view the source online)

While the priority of the individual is a strong principle, we also have the principle of majority rule in decision-making, when consultation has failed to form a consensus and the group needs to make a decision:
“unquestionably accepted by the entire body of the believers, not necessarily because they represent the voice of truth or the will of Bahá’u’lláh, but for the supreme purpose of maintaining unity and harmony in the Community. Besides, the acceptance of majority vote is the only effective and practical way of settling deadlocks in elections. No other solution is indeed possible.” From a letter written on behalf of the Guardian to an individual believer, July 10, 1939 (Published in Lights of Guidance in 1983)

“There is only one principle on which to conduct the work of an Assembly, and that is the supremacy of the will of the majority. The majority decisions must be courageously adopted and carried out by the Assembly, quite regardless of the opinionated adherence to their own views which any minority may cling to.” From a letter written on behalf of Shoghi Effendi to an individual believer, November 20, 1941 (Published in Lights of Guidance, 1983)

But against this, there is the Bahai principle of positive discrimination:
“Since the Guardian’s instruction on this point is unequivocal where it is obvious that one of the persons involved represents a minority, that person should be accorded the priority without question. Where there is doubt further balloting will allow every voter present to participate.

“With reference to the provision in Article V of the National By-laws governing the situation where two or more members have received the same highest number of votes, if one of those members represents a minority that individual should be given priority as if selected by lot.” Universal House of Justice addressed to the National Spiritual Assembly of the United States, January 25, 1967. (Published in Lights of Guidance, 1983)

You might notice that all the quotations concerning majority rule are from letters written on behalf of Shoghi Effendi, which the Universal House of Justice may take into consideration when it makes its own rulings, in line with Bahai Scripture, concerning Bahai policy. The role of the Bahai administration is to rule on new situations as much as to give structure to the worldwide Bahai community. So it could be that in some situations an LSA decides it is best to listen to the views from a minority in their midst, or to minority views and then to act accordingly, and this would not contradict Bahai teachings because Letters written on behalf of Shoghi Effendi do not form part of unchangeable Bahai Scripture.

Back to the initial phrase on this blog “to follow the will of the majority.” This implies that we cannot have a huge diversity of lifestyles or ways of perceiving the world. As Bahais we obey the authority of the institutions but that doesn’t mean we are not free to think or to take action. However this directive “to follow the will of the majority” refers to society in general and not the Bahai administration, and so implies that a ‘majority rules’ attitude is how Baha’is are expected to behave. The subordination of the individual will to that of society is akin to how communism evolved. Individuals were subordinate to the state and so the importance of individual conscience, responsibility and action was forgotten or suppressed. Baha’u’llah in contrast wrote: “Man is the supreme Talisman” (Gleanings From the Writings of Bahá’u’lláh, p. 346 (click to view the source)) – It is not the society or any group that is the supreme talisman.

Rather than treating the individual as subordinate to larger social groups, the Bahai teachings, as I see them, regard the individual as the root, and larger groups, from the family upwards, as the branches and fruit. 
The Persian notes of a talk given by Abdu’l-Baha say “a family is composed of individuals, and a nation likewise is formed of individual persons.” (Khitabát-i-`Abdu´l-Bahá, Reprint Hofheim; Bahá´í-Verlag [1984] p. 402. This translation here is by Sen McGlinn). So the freedom and development of the individual is the condition for the progress of the family, the nation and the world, and their first duty is to foster the freedom and development of the individual. Shoghi Effendi wrote:
“The unity of the human race, as envisaged by Bahá’u’lláh, implies the establishment of a world commonwealth in which all nations, races, creeds and classes are closely and permanently united, and in which the autonomy of its state members and the personal freedom and initiative of the individuals that compose them are definitely and completely safeguarded.”
(Shoghi Effendi, The World Order of Baha’u’llah, p. 203)
It is the individual, not the collective, that is “created in the image of God.” The spiritual priority of the individual over all the structures that are created by and consist of various individuals is illustrated in many places in the Bahai writings. Some of these have been quoted above. I will close with two more:

The third candle is unity in freedom which will surely come to pass.
(Abdu’l-Baha, Selections from the Writings of Abdu’l-Baha, p. 32)

So the unity that Abdul’-Baha refers to above implies that each of us exercises individual spiritual responsibility.

“Every age hath its own problem, and every soul its particular aspiration.”
Baha’u’llah, Gleanings from the Writings of Baha’u’llah, p. 213

 
Further reading: Sen McGlinn’s 2010 blog, Evolving to individualism which explains two different ways in which the Enlightenment and its fruits in Western societies can be viewed, in relation to the goal of building a Bahai society.

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The Baha’i Faith is not Anti-Gay – Letter to a dogmatist

February 19, 2014

Dear S,

The text is “We shrink, for very shame, from treating the subject of boys. Fear ye the Merciful, O peoples of the world! Commit not that which is forbidden you in Our Holy Tablet, and be not of those who rove distractedly in the wilderness of their desire.”Baha’u’llah, page 58, Kitab-i-Adqas, 1992 English edition (click to view the source online)

In your comments you confuse pederasty (sex with children) with homosexuality. This is like blaming rape on heterosexuality. I hope you might now see how offensive it is to mix up something as horrific, as shameful as the sexual abuse of children, with someone’s sexual orientation.

My blog here goes into more detail about the context for this text by Baha’u’llah ( … the Arabic term Baha’u’llah used “ghulaam” refers to: slave, page; lad, or servant, and exclusively males. The ‘subject of boys’ is/was the middle eastern practice young boys being treated like a sex slave…) –

You then state: “Read this and know for yourself why flagrantly unrepentant homosexuals are shunned by the majority members of international Baha’i community.”

I as a Bahai find the above statement flagrantly offensive. Such statements bring the Baha’i Faith into disrepute.

I quote you only so that I can respond in the hope that you can be educated and to show the world that Baha’u’llah’s Teachings are not homophobic.

I hope one day more and more Baha’is will speak up to show that they support the Universal House of Justice’s 2010 policy, which is a change from earlier policies to one of urging the Baha’i community to support the rights of all gays and lesbians:

    “Whatsoever hath led the children of men to shun one another, and hath caused dissensions and divisions amongst them, hath, through the revelation of these words, been nullified and abolished.”

Baha’u’llah Gleanings, p. 95.

“…to regard those with a homosexual orientation with prejudice or disdain would be against the spirit of the Faith. Furthermore, a Baha’i is exhorted to be “an upholder and defender of the victim of oppression”, and it would be entirely appropriate for a believer to come to the defense of those whose fundamental rights are being denied or violated.” Universal House of Justice – letter to an individual, 27 Oct 2010.

My blog here goes into some detail on how I think L.S.A.s could work in line with this latest policy of the Universal House of Justice: link (Until recently, the Universal House of Justice referred to homosexuality as an aberration or as an illness, but this policy has changed. Since 2010, the policy of the Universal House of Justice asks Baha’i communities to work at removing any discrimination against gays or lesbians, whether they are Baha’is or not).

If you want to understand some background to Baha’u’llah’s text: “Ye are forbidden to commit zenaa’ (fornication), lewaat (sexual perversions) and kheyaanat (infidelity).” [Usually translated as “Ye are forbidden to commit adultery, sodomy and lechery.”] See: https://justabahai.wordpress.com/2013/09/20/a-bahai-view-of-homosexuality-and-gay-rights/#liwaat

Here, I’ve gone to the original Arabic to understand better what Baha’u’llah meant. You might wonder why I did this. Well sodomy doesn’t mean homosexuality. And my motive was to try and understand the Baha’i teaching of equality for all and the current official Baha’i policy –which is that unmarried gays are expected to be celibate. As far I know the Universal House of Justice has not made any policy for same sex marriage. In the 2010 letter they state that the Baha’i community should not take sides on the political question concerning marriage equality.

Admittedly the 2010 policy is a recent change in policy, but it surprises me when Baha’is such as yourself appear ignorant of how prejudiced it is to discriminate against gays and lesbians.

The Baha’i Teaching is not equality for all – except for gays and lesbians – is it? So I started hunting around to find out where these homophobic statements come from and I found that they don’t come from Baha’i Scripture – have another look at the notes section you referred to in the Kitab-i-Aqdas.

You wrote: “Homosexuality is listed as the eighteenth (xviii in Roman numerals) prohibition in the ‘Synopsis and Codification’ of the aforementioned book. Likewise, there is also Note 134 of the same book which is quite lengthy. Read this and know for yourself why flagrantly unrepentant homosexuals are shunned by the majority members of international Baha’i community.”

These notes are written in the third person in reference to Shoghi Effendi, so that means these were penned by the Universal House of Justice’s representative or the research department. They refer to letters written the Guardian’s behalf, not his own writing. I urge you to study the Will and Testament of Abdu’l-Baha, which outlines the authority of the Universal House of Justice to make and change its own policy. If you study the Baha’i Covenant you will discover that Baha’i Scripture is only penned by The Bab and Baha’u’llah; and we take anything penned by Abdu’l-Baha and Shoghi Effendi as authoritative on par with scripture. Letters penned on Shoghi Effendi’s behalf by his secretaries in the 1930s to 1950s, such as the letter on the condemnation of birth control, have a lower status or authority, where they were intended as advice or if it was clear in the letter that they were instructions for the specific person they were addressed to (see: The 1932 Letter Written on Behalf of the Guardian which addresses the status of these letters).

You are also mistaken about gays and lesbians being shunned by Baha’is. Perhaps in your own community they are shunned — but they are not in many other communities and some Baha’i communities celebrate and support their gay and lesbian members. In fact many Baha’is I’ve encountered in diverse communities around the world tell me they want to support full equal treatment for their gay and lesbian community members but seldom express this because they fear any cause for disunity. However by saying nothing, views such as yours end up being dominant — hence this “justabahai” blog which expresses my points of view as a Bahai.

According to the Universal House of Justice, it is time Baha’is started to stand up for the rights of our gay and lesbian brothers and sisters and encourage other Baha’is to do the same. More and more, people are doing that in a public forum of support and visibility run by Baha’is: http://gaybahai.net
So on one level I understand how you might think that gays and lesbians are shunned, because you might not hear Baha’is such as myself voice themselves publicly. But we do exist, just as much as the 10% of our brothers and sisters who are gay.

You wrote:
“As a member of an LSA I can tell that the most you would risk is a temporary or permanent loss of voting rights. Temporary if you change your ways to acceptable Baha’i ways and permanent if you are more committed to the homosexual ’cause’ than the Baha’i cause. Only an NSA can take away or restore someone’s voting rights. Someone who has lost their voting rights within a Baha’i community is no longer seen as a “true”, “loyal”, “committed” or “devoted” Baha’i. In other words, they are Baha’is in name only but not in deed.”

Well Baha’u’llah put it very well: “Let deeds, not words, be your adorning.”

Your use of the term “flagrantly unrepentant homosexuals” shows everyone by your words that you are prejudiced against gays and lesbians. On one level I’d say, that doesn’t show the universality of the Baha’i community in a very good light — but more importantly it misrepresents the Baha’i community as a community that discriminates. Discrimination is to make judgments about people because of their identity, in this case (in your words) as “flagrantly unrepentant homosexuals.”

Which is more praiseworthy in the world, and in my view for the Baha’i community, words such as yours, or words that express the Baha’i Teachings of spirituality, acceptance and oneness, and actions that reflect the Baha’i principles of equality, justice, and unity in diversity? (A list of the Bahai Principles is here)

Sorry to come down so hard on you here, but I think it is important that you realize that your words are based on your own prejudice. A Baha’i who has lost their voting rights is no less than any other Baha’i in terms of being a Baha’i. The sanction denies them participation in some Baha’i activities such as attending feasts and being able to vote – the degree of the sanctions on attendance depends on the N.S.A. who usually state what these specific sanctions entail. If a gay and lesbian Baha’i has their voting rights removed because of being a ‘flagrantly unrepentant homosexual,’ well… who is to judge what this even means? This is what a Letter Written on Behalf of the Guardian says about removal of administrative rights:

“Concerning your question as to the status of those individuals whom the Local Assembly or the N.S.A. have considered it necessary to deprive of the voting right and to suspend from local meetings and gatherings; such action which Local and National Assemblies have been empowered to take against such recalcitrant members, however justified and no matter how severe, should under no circumstances be considered as implying the complete expulsion of the individuals affected from the Cause. The suspension of voting and other administrative rights of an individual, always conditional and therefore temporary, can never have such far reaching implications, since it constitutes merely an administrative sanction; whereas his expulsion or ex-communication from the Faith, which can be effected by the Guardian alone in his capacity as the supreme spiritual head of the community, has far-reaching spiritual implications affecting the very soul of that believer. The former, as already stated, is an administrative sanction, whereas the latter is essentially spiritual, involving not only the particular relationship of a believer to his local or National Assembly, but his very spiritual existence in the Cause. It follows, therefore, that a believer can continue calling himself a Bahá’í even though he may cease to be a voting member of the community. But in case he is excluded from the body of the Cause by an act of the Guardian he ceases to be a believer and cannot possibly identify himself even nominally with the Faith.”
(Letter Written on behalf of Shoghi Effendi, undated, Directives from the Guardian, p. 81 + 82, (click to view the source online). Copyright 1973 by the National Spiritual Assembly of the Hawaiian Islands. Published by the Bahá’í Publishing Trust, India. and which is also in “The Principles of Bahai Administration” (1973 edition)

And this is what the Universal House of Justice says:
“Although generally speaking a believer deprived of his voting rights is not restricted except as stated above, the following privileges have been expressly stipulated as not denied: He may attend the observances of the nine Holy Days. He may attend any Bahá’í function open to non-Bahá’ís. He may receive any publication available to non-Bahá’ís. He is free to teach the Faith as every individual believer has been enjoined by Bahá’u’lláh to teach. Association with other believers is not forbidden. He may have the Bahá’í burial service if he or his family requests it, and he may be buried in a Bahá’í cemetery. Bahá’í charity should not be denied him on the ground that he has lost he voting rights. Bahá’í institutions may employ him, but should use discretion as to the type of work he is to perform. He should have access to the spiritual Assembly.”
(Universal House of Justice, Lights of Guidance, p. 61-62)

If your voice was representative of Baha’i communities or LSA policy (which thankfully I know it is not) I would never go to another Baha’i feast because Baha’u’llah’s principles of equality and justice are too important to me. Please re-read your words above and do some reading of the Baha’i writings to address your prejudice against gays and lesbians.

You wrote:
“From the perspective of the Guardian, people who have lost their voting rights, are to be regarded by the mainstream Baha’i community as being “second-rate” covenant breakers, since they would rather be disobedient and follow their own will than that of God via His mouthpiece, Baha’u’llah. I shall pray you and others who are similarly afflicted. Please do for your own ultimate good, heed these words.”

These are not the words of the Guardian. These are your own ideas. See the words of the Guardian above. The following should give you an indication of the policy of the removal of voting rights:
” … 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.

While it can be a severe test to a Bahá’í to see fellow believers violating Bahá’í laws or engaging in conduct inimical to the welfare and best interests of the Faith, there is no fixed rule that a believer must follow when such conduct comes to his notice. A great deal depends upon the seriousness of the offence and upon the relationship which exists between him and the offender.

If the misconduct is blatant and flagrant or threatens the interests of the Faith the believer to whose attention it comes should immediately report it to the Local Spiritual Assembly. Once it is in the hands of the Assembly the believer’s obligation is discharged and he should do no more than pray for the offender and continue to show him friendship and encouragement – unless, of course, the Spiritual Assembly asks him to take specific action.

Sometimes, however, the matter does not seem grave enough to warrant reporting to the Spiritual Assembly, in which case it may be best to ignore it altogether. There are also other things that can be done by the Bahá’í to whose notice such things come. For example he could foster friendly relations with the individual concerned, tactfully drawing him into Bahá’í activities in the hope that, as his knowledge of the teachings and awareness of the Faith deepens, he will spontaneously improve his patterns of conduct. Or perhaps the relationship is such that he can tactfully draw the offender’s attention to the teachings on the subject – but here he must be very careful not to give him the impression of prying into a fellow-believer’s private affairs or of telling him what he must do, which would not only be wrong in itself but might well produce the reverse of the desired reaction.

If a believer faced with knowledge of another Bahá’í’s misconduct is unsure what course to take, he can, of course always consult his Local Spiritual Assembly for advice. If, for some reason, he is reluctant at that stage to inform his Spiritual Assembly, he can consult an Auxiliary Board member or Assistant.

Whatever steps are taken, it is vital that the believers refrain from gossip and backbiting, for this can only harm the Faith, causing perhaps more damage than would have been caused by the original offence.”
(Universal House of Justice to an individual, February 20, 1977)

Here are two links to a collection of policies by the Universal House of Justice regarding voting rights:
http://bahai-library.com/compilation_removal_administrative_rights;
bahairesearch.com

Please note that in this compilation there is no mention of the term ‘”second-rate” covenant breaker’ so I guess this is something you have made up and decided to claim that this a practice of “the mainstream Baha’i community.” I hope you take heed from the policy of the Universal House of Justice’s policy above, “If the misconduct is blatant and flagrant or threatens the interests of the Faith …”

How would you feel if I reported you for what I consider blatant prejudice and flagrant misrepresentation which threatens the interests of the Faith? Of course, I have no intention of doing such a thing, because I think it is better to write this to you in the hope that you might realize that whatever personal prejudice you may harbor against homosexuals and as an individual you are free to express, you should no longer make the statements you have made, as if your views represent the Baha’i community.

“Homophobia impacts on all of us.
It diminishes our humanity”

Stephen Fry, 2013

Errata:
In my original blog above I’d used the following:
This is what the Guardian says about removal of administrative rights:

“A person whose administrative rights of membership in the Baha’i community have been removed is a Baha’i at heart if he still recognizes Bahá’u’lláh and believes in His Revelation. Since his spiritual commitment is not in question, his continuing Baha’i life can include worship of God through the prayers of the Báb, Bahá’u’lláh and ‘Abdu’l-Bahá, and observance of the Fast, of the Baha’i Holy Days, and of all the personal and family occasions of the Faith. He has access to the literature of the Faith and, unless specified otherwise by the National Spiritual Assembly, may attend proclamation meetings and Baha’i school sessions that are open to the public. He may subscribe to Brilliant Star and World Order Magazine and other general publications, but he cannot receive The American Bahá’í. He cannot have a Bahá’í marriage or go on pilgrimage.”
(Shoghi Effendi, Principles of Bahá’í Administration p. 88 (click to view the source online)

But it now seems that this quotation might not be authentic and it appears that it is probably a letter written on behalf of Shoghi Effendi and not something penned by Shoghi Effendi, and so I replaced it with another similar quotation. The reason it appears not to be authentic is that the passage doesn’t appear in a hard-copy of the fourth edition, 1976, and there’s no mention of any revision since the first edition in 1950 — although there do seem to have been minor revisions to account for the Universal House of Justice taking over functions formerly held by the Guardian. The American Baha’i did not exist during the lifetime of Shoghi Effendi. The first issue of The American Baha’i was published (Vol. 1, no. 1) in January 1970. Bob Ballenger was the editor and he was the one who came up with the name.
The U.S. Bahai produced magazine, World Order existed at the time of the Guardian, and had been suspended during the Depression. Then it was later restarted.
However the publication “Principles of Baha’i Administration” doesn’t distinguish between Shoghi Effendi’s own writing nor Letters Written on his behalf (See “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,…“) nor does it date anything nor give any sources.

There is a reference to the American Bahai Magazine being suspended during Shoghi Effendi’s time, as a 1957 letter on his behalf states:

…As regards the “Herald of the South” magazine, … it is some years since the American Bahá’í Magazine was abandoned for similar reasons, and the Guardian feels that you can do so in Australia, and the funds be used to better advantage, at this time.
(Arohanui – Letters to New Zealand, p. 76, Letter Written on behalf of Shoghi Effendi, July 19th, 1957)

In the undated text above a typist might have substituted “The American Baha’i” for “The American Baha’i Magazine” or perhaps “Baha’i News.”

The 1973 edition of “Principles of Baha’i Administration” online at http://bahai-library.com; also does not have this quotation.

Admittedly these points are minors things and typing errors are part and parcel of life, but my goal is to only to refer to texts that can be authenticated. It seems most likely that The American Bahai Magazine might have existed in the time of Shoghi Effendi, and then was suspended and perhaps a typist in the undated text, dropped the word, “Magazine.” If we could find out the dates for the publication of “The American Bahai Magazine” then that would be way to date this text and then perhaps to find a source for this.
Bob Ballenger wrote:
“For the record, as far as I know, the name “The American Baha’i” was never used previously. In the late 1960s, there were enough old timers such as Charlotte Linfoot still working in Wilmette, that I think either I or my boss would have heard if the name had been used previously. Of course, it is possible that there was an “American Baha’i Magazine” published before I came up with the name in the fall of 1969. But, my feeling is that, if there had been a publication with that name, it would have been fairly distant in the past. There was, of course, “Baha’i News,” which was an official publication of the National Baha’i Center but, if memory serves, that had petered out well before I came to Wilmette in the September, 1969. When I was brought on board to start a monthly newspaper, there was some discussion about the name. My boss in Wilmette, Salvatore Pelle (who later moved to Hawaii and served on its NSA for a number of years) wanted to call the publication the “Baha’i Star” or perhaps the “Baha’i Tribune.” I felt those names were a bit too generic and I argued for “The American Baha’i.” I think that title made some folks a bit uneasy because they felt, as a world religion, calling the newspaper “The American Baha’i” sounded too nationalistic. My argument was that this publication was for the American Baha’i community and its title should reflect that.” (personal correspondence with Sonja van Kerkhoff, 20 February 2014)

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Baha’is and the LGBTQ Community – Part One

December 20, 2013

Does Baha’i scripture discriminate against LGBTQ people? No.

In fact, Baha’i scripture not only stresses equality for all, it urges us to be “an upholder and defender of the victim of oppression.” – Baha’u’llah, Gleanings, p. 285. (click to view the source online)

And Baha’u’llah, the founder of the Baha’i Faith, speaks of prejudices of the past as being no longer valid:

“Whatsoever hath led the children of men to shun one another, and hath caused dissensions and divisions amongst them, hath, through the revelation of these words, been nullified and abolished.”
Gleanings, p. 95.

“According to Baha’u’llah the purpose of religion is to educate and bring unity: God’s purpose in sending His Prophets unto men is twofold. The first is to liberate the children of men from the darkness of ignorance, and guide them to the light of true understanding. The second is to ensure the peace and tranquility of mankind, and provide all the means by which they can be established.” Gleanings, pp. 79-80.

And for Baha’is, unity doesn’t mean sameness — far from it. Abdu’l-Baha wrote: Consider the flowers of a garden: though differing in kind, color, 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.
Selections from the Writings of Abdu’l-Baha, p. 291.

However, some Baha’is might think their Faith discriminates against LGBTQ people, because they interpret letters written from the 1920s through the 1950s on behalf of Shoghi Effendi, the Guardian of the Baha’i Faith, as Baha’i scripture. Four of these letters refer to homosexuality as an illness. These letters of guidance incorporate the medical understandings of the times, presumably appropriate guidance for the recipients of the time.

But for Baha’is, only Baha’i scripture is unchangeable and divinely-inspired. Scripture refers to the original writings of The Bab and Baha’u’llah. Abdu’l-Baha and Shoghi Effendi interpreted these writings, which Baha’is also consider authoritative and unchangeable. For other questions, the Universal House of Justice, the democratically-elected head of the Baha’i community, can change and modify Baha’i policies. And because Baha’is believe in the agreement of science and religion, Baha’i policies can and do change as science advances our knowledge and understanding.

Until recently, the Universal House of Justice referred to homosexuality as an aberration or as an illness, but this policy has changed. Since 2010, the policy of the Universal House of Justice asks Baha’i communities to work at removing any discrimination against gays or lesbians, whether they are Baha’is or not.

Every world faith faces this question today, and communities take time to change. So anyone who searches this topic online will still see statements such as this example, in the current Wikipedia entry for “Homosexuality and the Baha’i Faith”: “in authoritative teachings homosexuality is described as a condition that an individual should control and overcome.” (last accessed 20 December, 2013) What the author refers to here is the 1973 policy of the Universal House of Justice. Sooner or later this current, 2010 policy will seep through to more and more people:

…With respect to your question concerning the position Baha’is are to take regarding homosexuality and civil rights, we have been asked to convey the following. The purpose of the Faith of Baha’u’llah is the realization of the organic unity of the entire human race, and Baha’is are enjoined to eliminate from their lives all forms of prejudice and to manifest respect towards all. Therefore, to regard those with a homosexual orientation with prejudice or disdain would be against the spirit of the Faith. Furthermore, a Baha’i is exhorted to be “an upholder and defender of the victim of oppression”, and it would be entirely appropriate for a believer to come to the defense of those whose fundamental rights are being denied or violated.”
Universal House of Justice, 27 october 2010.

In the same 2010 policy of the Universal House of Justice, they also state that marriage for Baha’is can only be between a man and woman. Please see my next article for a discussion of this.

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“We will all, verily, abide by the will of God.”

December 31, 2010

"We will all, verily, abide by the will of God." This is the Bahai marriage vow. I always loved the sentiment here — that individuals give themselves to God, rather than the promise to obey each other. In 1984 my spouse to be and I recited this at the same time, as it seemed fitting as an expression of equality. Our partnership as two consenting adults.

So roll on a decade or two and the hot discussion in some Bahai circles is the conviction that gays and lesbians cannot do the same, cannot “verily” state their committment as equals. They are not allowed marriage, family and a lifelong committment of partnership. There are some exceptions, some Bahai communities accept their married gay Bahais, however the majority don’t.

A very important Bahai Teaching is equality.
In fact I’d even say that it is probably the most important Bahai Teaching, along with a stress on diversity. The numerous quotations from the Bahai Writings about all the flowers in the garden being of value support this. There’s nothing there about some being more equal than others, being allowed to “verily” commit while others are not.

In other postings I’ve gone more into the status of the letters written on behalf of Shoghi Effendi. First trying to see why there is this seeming contradiction with equality in the letters that condemn homosexuality. (By “homosexuality” I mean orientation, being gay or lesbian.)
On one level it is true that these letters are expressions of the values of the times of the 1930-1950s, as guidance for individuals of the times and in a some cases as guidance for an institution, and all these letters have some authority, an authority that is not clearly defined but is something less than Shoghi Effendi’s own. Because this authority is not clear, I think that any issues depending on these letters are a matter for the Universal House of Justice, which gives some flexibility, some possibility for change now or in the future.
As I see it the Bahai Faith has two aspects: Scripture (not flexible nor changeable) and Authority (executed through the Bahai administration which is flexible or changeable) or in other words the carrying out of the day-to-day administration of how that scripture applies to our lives.

Being changeable does not mean that authority is less important than scripture but I would say that scripture should inform or guide the actions taken by Bahai administration and Bahai communities. I suspect that when Bahais get upset at me when I discuss the flexibility in the Bahai Teachings, they think I’m demeaning the value and importance of the Letters Written on behalf of Shoghi Effendi. That is not my intent. My intent is to see how they might fit – how Shoghi Effendi might have intended them to be used and most importantly how are they used by the Bahai community at large. Are these Letters used as guidance, as inspiration or are they being used like a big stick, used to promote prejudice or intolerance? I hope not.

You might be wondering why I bother, when the authority of these Letters is not the same as the authority of Baha’u’llah’s writings, is not the authority of Abdul-Baha’s writings nor that of Shoghi Effendi when he wrote in his role as official interpretator of Bahai Scripture.
Well many Bahais place great value on these letters. And in 1983 the book “Lights of Guidance” compiled by Helen Hornby came out, and it seems now that many Bahais treat this book as if it is Bahai Scripture. Actually more like a book of rules. And in this book, Letters written on behalf of Shoghi Effendi are placed underneath various sections such as “1221. Acts of Immorality” as if this is Bahai Scripture. So one can hardly blame Bahais for assuming that Letters Written on behalf of Shoghi Effendi have the same status as what Baha’u’llah wrote. [See a few of these letters which show that they do not have the same status as Bahai Scripture]

The list underneath the title: Homosexuality in the book, Lights of Guidance

Homosexuality title in Lights of Guidance

[This link goes to where this screenshot was taken from]

But I have realised that I am possibily approaching the issue of inequality from the wrong direction as it seems that when I argue about the status and authority of the Letters Written on behalf of Shoghi Effendi, Bahais see red and in one case a Bahai responded to me recently writing that anyone treating these letters as if they were not written by Shoghi Effendi was “challenging covenantal authority.”

So it got me to thinking, why did I start down this line of thinking?

The current Bahai practice is that some people are more equal than others. That some individuals may not marry, may not raise children, may not voice themselves openly, should believe that they are diseased or need to keep their orientation secret so that they are treated with respect.
This hurts me deeply. It hurts me deeply that my Faith is allowing individuals to tell other individuals that they are not equal.
They might not use those words. These Bahais might even believe that it is equality afterall  —  as is often said, you volunteer to be a Bahai, you can leave. This is like saying, well this flower can’t blossom here. This Bahai garden is just for straight voices. I know of course, Bahais celebrate diversity, I see it everywhere. But you can’t celebrate diversity without equality.