It was written in response to a request by a member of the U.K, National Spiritual Assembly of the Bahais as an experiment. He asked if we could find a solution without asking me to censor my blog because his paper was only a draft, was put online without his permission, and the NSA of the U.K. did not end up using it. However, readers (myself included) easily miss that it is NOT a Position Paper for the Bahai community of the U.K., particularly because later the same author was on the UK Bahá’í community Office of Public Affairs. If this article did express ideas in conflict with the views of the NSA of the Bahais of the U.K., then I would have thought it would have been removed long ago. It has been online for 10 years now and to date it is still online.
I am posting the whole paper here without his name and have changed the link from my 2014 blog to the text placed below. For me it is not so much the biases that might or might not be expressed by Bahais on the topic of homosexuality but in my view silencing (not having a voice) is much worse than statements of bias. Abdul-Baha’s injunction “The shining spark of truth cometh forth only after the clash of differing opinions” (Abdu’l-Baha, Selections from the Writings of Abdu’l-Baha, p. 87) is one of many reasons why I think visibility is important. For example with the statement: “the Bahá’í position on homosexuality is spiritual condemnation,” – here we can debate where this idea comes from or why the author might write this? Some of you might agree with this statement and then you can tell me why.
Position Paper on Homosexuality for the NSA of the Bahá’ís of the UK
Author’s name is removed Summer 2007 | page 1 of 5 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’lláh1 to unify our divided humanity and enable the spiritual fulfillment of its peoples. 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. ‘Ye are forbidden to commit adultery, sodomy and lechery.’2 Yet also, the Bahá’í Faith teaches that unity is incompatible with a judgmental attitude or censorious posturing. Shoghi Effendi3 wrote that Bahá’ís have ‘certainly not yet reached that stage of moral perfection where they are in a position to too harshly scrutinize the private lives of other souls’. The result of these beliefs, therefore, is that whilst Bahá’ís consider the condition of homosexuality to be spiritually condemned and reject the act, they would never reject homosexual people. We believe that the teachings of Bahá’u’lláh are the ‘breath of life unto all created things’4, 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. Chastity is one of the basic laws of spiritual discipline: abstention from sexual relations before marriage, and exclusively marital relations thereafter. Marriage itself is considered a divine institution and a ‘fortress of well-being and salvation’5 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. page 2 of 5 Yet our desires exist and the Bahá’í Faith acknowledges their validity and importance. Human sexuality is celebrated though not indulged: Bahá’u’lláh recommends marriage at a young age. 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. The social and spiritual value of marriage exceeds the physical, yet the right and proper expression of that physical love ensures the salubrious development of a social and spiritual relationship. These multiple elements of a relationship are intertwined: trust rests on exclusive physical intimacy and unsurpassed emotional openness, while marriage as a social good rests on its spiritual foundation. Sexual relations outside marriage, meanwhile, fosters a sex-centric attitude to love. We frequently see in today’s society that young people feel compelled to express their love through sex. They do this whilst ignoring the need to investigate the character of a partner; instead they create physical bonds that outpace the spiritual and emotional immaturity of the relationship. The result is grave imbalance: physical bonds are a powerful fire that consumes the detachment needed to truly understand the spiritual and emotional connection between a man and woman. While the common view in contemporary culture is that ‘if it feels good’ and ‘harms no one’, then ‘do it’, this attitude is ignorant of our spirituality and the ramifications of our behaviour thereon. We are emotional and spiritual beings, even if we ignore it, and acts as intimate and powerful as intercourse have a bearing on our individual development and our consequent contribution to society. This is the holistic attitude Bahá’ís have towards sex, relationships and society: each builds to the next and a sexual relationship cannot be conducted for its own sake. Physical love is inseparable from an emotionally healthy, socially conscious, and spiritually purposeful life. 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. A central tenet of the Faith is the harmony of science and religion: religion without science is superstition, and science without faith is materialism. Bahá’í do not accept the materialist notion that nature is perfect, but rather, the nature of humans must be improved through spiritual education. 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 page 3 of 5 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.) – has the beneficial corollary of rearing a larger generation than ever before able to carry an ‘ever-advancing civilisation’6. The celibacy required of a Bahá’í homosexual does not deny the grandeur of their potentialities and achievements in all other aspects of life. All of this can be a challenge for Bahá’ís living in the West. 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. I recall a conversation with a friend some years ago, during which I was questioned about my religious my views on homosexuality, and directly challenged as a bigot. I was brought up as a Bahá’í, always reminded by my parents’ actions of the importance of exhibiting a sincere and loving acceptance of all the peoples around me, and that Bahá’u’lláh had come to unite not divide humanity. The accusation of bigotry was surprising and would have been risible had it not been outrageous in its misunderstanding of the charge itself and my own values. I retired from the discussion and pondered this word, and realised that a ‘bigot’ is someone who cannot tolerate the views of another person. Bahá’ís tolerate and accept the myriad beliefs held by divers peoples; we do not impose our beliefs on non-Bahá’ís, not for the briefest shiver of a hypocritical instant. Inside the Bahá’í Faith, the covenantal7 duty and expectation is obedience to the laws and the institutions. Bahá’ís are expected to strive for understanding page 4 of 5 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. 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’8. Secondly, immersion in this emphatically gay identity is a reaction to alienation within wider society. This is true in many aspects of life, not just sexuality; for instance, the recent reactions to ‘multiculturalism’ have in turn provoked young Muslims in the West, who are in many cases second or third generation nationals and the descendants of immigrants, to reassert their cultural and religious past by exhibiting religiosity in a form rejected by their parents. The dynamic involved in both examples are vividly drawn and narrowly defined exclusive identities; over-reliance on these is a common reaction to stigmatisation. page 5 of 5 Bahá’u’lláh declared that His purpose is the ‘good of the world and the happiness of the nations’9 and Bahá’ís work to deepen their understanding of how the laws and teachings of the Bahá’í Faith further that noble purpose. For many it is a challenging process, and many others encounter the Faith and reject its precepts, but a contemporary religion dedicated to unity and manifestly positive in its grassroots impact must surely be given the chance to prove the power of its principles. |
My (JustaBahai) comments: “spiritual condemnation”? This is possibly a paraphrase from: “Homosexuality, according to the Writings of Bahá’u’lláh, is spiritually condemned.” (From a letter written on behalf of the Guardian to an individual believer, May 21, 1954. Cited in Lights of Guidance, p. 364) Bahai Scripture are texts by The Bab and Baha’u’llah while anything penned by Abdul-Baha, Baha’u’llah’s son, is given the authority of Bahai Scripture. Shoghi Effendi, Guardian and Head of the Bahai community until 1957, whose authoritative interpretations are part of the texts they interpret, did not pen a single word on the topic of homosexuality. But his secretaries did in five letters. Some Bahais consider the advice in these letters as being akin to Bahai Scripture, while others, such as myself, view these letters as having a lower status for a number of reasons (see: “their words are in no sense the same as his … and their authority less … this fault should be remedied … the words of the Guardian clearly differentiated from those of his secretaries.” (1951), “… only for their personal benefit and even though he does not want to forbid their publication, he does not wish them to be used too much…” (1932)). So I would say any letter that supports any existing Bahai Teaching could be useful but if a letter conflicts with any Bahai Teaching such as the principle of equality or justice, then the usefulness of that letter was for a particular time and place even if the letter claims it is a Bahai Teaching because a secretary does not have the authority to interpret nor to create a Bahai Teaching. “a sexual morality that excludes homosexuality” “Bahá’ís consider the condition of homosexuality to be spiritually condemned and reject the act, they would never reject homosexual people.” Asking a class of individuals to remain alone and chaste for the length of their lives is cruel when another class of individuals are allowed to date, to develop close friendships, even intimacy with another and to marry. I do not believe that Baha’u’llah intended his teachings to divide humanity into two categories: those who are allowed to have intimate companionship and others who are not allowed to develop that side of themselves. It is not the same reality as someone who chooses not to marry. If there is any Bahai Scripture that makes clear that marriage was to exclude same sex couples, I wouldn’t be writing this blog. The UHJ has the authority to make rulings for the Bahai community not covered in Bahai Scripture. The current UHJ policy (see changes in their policy on allowing gays or lebsians to join here) is that legally married same sex couples are not allowed to join but at the same time “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.” (1988) I know of a few Bahai communities where they welcome their same sex members on equal terms where partners and children are also welcome. On the other hand, I know of many stories of prejudice towards our gay and lesbian brothers and sisters where they are told they are spiritually condemned for example. “Bahá’u’lláh recommends marriage at a young age” “..sex must be within marriage because it guarantees that intimate relationships are buttressed…” 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 in the introduction of the Kitab-i-Aqdas 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.” Kitab-i-Aqdas, p. 7 If same sex marriage is possible, then the principle of mutatis mutandis as outlined in the Kitab-i-Aqdas would apply. “Physical love is inseparable from an emotionally healthy, socially conscious, and spiritually purposeful life. 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.” “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.” “A central tenet of the Faith is the harmony of science and religion: religion without science is superstition, and science without faith is materialism.” See my blog: On the psychopathology of homosexuality “Bahá’í(s) do not accept the materialist notion that nature is perfect, but rather, the nature of humans must be improved through spiritual education.” “Man is the supreme Talisman” (Gleanings from the Writings of Baha’u’llah, p. 259); we are born with lots of potential and no sin, 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, Epistle to the Son of the Wolf, p. 13). See my blog on human nature. Bahai Scripture stresses the importance of the spiritual as part of a holistic worldview: “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.” “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’.” “ …and thus speaks with a voice unparalleled and inimitable. His starkness is not available for our own use.” But these words were not penned by Baha’u’llah? Words in a letter penned by a secretary writing on behalf of Shoghi Effendi do not equal Baha’u’llah’s words. I find it shameful that a Bahai associates his own prejudices with Baha’u’llah. Nothing penned by Baha’u’llah mentions homosexuality. Pederasty (sex with a minor) is not homosexuality and Baha’u’llah’s use of the word “boy sex slave” (“ghelmaan”) makes this very clear. “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” “… a challenge for Bahá’ís living in the West. 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.” “… I was questioned about my religious beliefs, my views on homosexuality, and directly challenged as a bigot.” “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.” “If in a garden the flowers and fragrant herbs, the blossoms and fruits, the leaves, branches and trees are of one kind, of one form, of one colour and one arrangement, there is no beauty or sweetness, but when there is variety in the world of oneness, they will appear and be displayed in the most perfect glory, beauty, exaltation and perfection. Today nothing but the power of the Word of God which encompasses the realities of things can bring the thoughts, the minds, the hearts and the spirits under the shade of one Tree.” (Abdu’l-Baha, Tablet to the Hague, p. 12) |
Footnotes:
1 Bahá’u’lláh was born in 1817 as Mirza Husayn Ali, a nobleman of Persia. In 1863, whilst exiled to Iraq because of his belief in the Babi religion established in 1844, Bahá’u’lláh declared Himself to the be the Messenger of God for humanity today, and established a religion that has since spread to over 200 countries with over 6 million followers: the Bahá’í Faith.
2 Bahá’u’lláh, Compilation of Compilations vol 1 p. 57, translated from a Tablet in Arabic.
3 Shoghi Effendi was appointed the Guardian of the Bahá’í Faith in 1921, following the passing of his grandfather ‘Abdul’Bahá, the Son of Bahá’u’lláh. Shoghi Effendi’s appointment was announced in the Will and Testament of ‘Abdul’Bahá, Himself appointed the sole successor to Bahá’u’lláh in His Will and Testament.
4 Bahá’u’lláh, Gleanings CLV.
5 Bahá’u’lláh, from a Tablet.
6 Bahá’u’lláh, Gleanings CIX
7 Bahá’ís live their lives within the Covenant, an institution revealed by Bahá’u’lláh designed to firstly to assure humanity of God’s everlasting love; and secondly, to bind Bahá’ís to submit to the proper succession of leadership of the community, obey the institutions and obey the laws of God.
8 Abdul-Baha, Promulgation of Universal Peace, p. 108
9 Bahá’u’lláh, The Proclamation of Bahá’u’lláh