Releasing the Society-Building Power of the Cause
Propagation of Divine Teachings
In the Spiritual Assembly, the discussions must be confined to beneficial matters, that is, the exaltation of the Word of God, the propagation of the divine Teachings, the education of souls, the training of children, the protection and fostering of orphans, assistance to the poor and needy, relief for the weak and aged, and the promotion of benevolent pursuits and charitable deeds. But the greatest of all is the diffusion of the sweet savours of God, for this is the foundation.
(‘Abdu’l-Bahá, from a Tablet—translated from the Persian) [66]
As the administrative work of the Cause steadily expands, as its various branches grow in importance and number, it is absolutely necessary that we bear in mind this fundamental fact that all these administrative activities, however harmoniously and efficiently conducted, are but means to an end, and should be regarded as direct instruments for the propagation of the Bahá’í Faith. Let us take heed lest in our great concern for the perfection of the administrative machinery of the Cause, we lose sight of the Divine Purpose for which it has been created. Let us be on our guard lest the growing demand for specialization in the administrative functions of the Cause detain us from joining the ranks of those who in the forefront of battle are gloriously engaged in summoning the multitude to this new Day of God. This indeed should be our primary concern; this is our sacred obligation, our vital and urgent need. Let this cardinal principle be ever borne in mind, for it is the mainspring of all future activities, the remover of every embarrassing obstacle, the fulfilment of our Master’s dearest wish.
(Shoghi Effendi, from a letter dated 10 January 1926, in Bahá’í Administration, p. 103) [67]
The dissemination of Bahá’í literature should, likewise, be simultaneously carried out with increasing vigour. Whatever measures are required to ensure a more systematic and extensive propagation of the teachings of the Faith among the masses must be promptly and unhesitatingly adopted.
(From a postscript by Shoghi Effendi appended to a letter dated 24 October 1947 written on his behalf to a National Spiritual Assembly) [68]
When each National Spiritual Assembly carefully compares the demands of the waiting public and the needs of the believers for Bahá’í literature with the current supply, it will realize how urgent is the need for it to multiply its efforts to ensure that a comprehensive range of our literature is made constantly available. The basic literature of the Faith must be translated into languages that are most suitable and in demand for the spread and development of the Faith in accordance with the goals of the Plan. In each national area the agencies for obtaining and disseminating Bahá’í literature should be greatly strengthened so that they will efficiently ensure an uninterrupted supply of the literature which is available from the various Publishing Trusts and organize its distribution throughout the area, through Local Assemblies and groups, by sale at conferences and summer schools, and directly to individuals. At the same time these agencies should ensure that the monies received from the sale of literature are kept separate from other funds of the Faith and are used for the replenishment of stocks of books and the widening of the range of literature available. National Assemblies must also give consideration to the need to cover the cost of certain literature out of the National Fund, so that it can be supplied free or sold at a price within the reach of those who urgently require it.
(The Universal House of Justice, from a message dated 25 May 1975 to all National Spiritual Assemblies) [69]
The idea that principle is maintained while practical strategies evolve according to the needs of the Faith also holds true for the administrative arrangements that support teaching. National Assemblies have always had the obligation to create efficient teaching structures, often with agencies at various levels, such as national, provincial or area teaching committees; the Regional Bahá’í Councils and Cluster Growth Committees constitute such structures to guide the progress of clusters. Local Assemblies always worked in the context of a national or regional teaching plan, and they now work, in advanced areas, in the context of an intensive programme of growth that operates at the level of a cluster. Ultimately, of course, it is the individual who must teach the Faith and carry out the other activities for expansion and consolidation. As the House of Justice wrote at the beginning of the effort to systematically advance the process of entry by troops, “thousands upon thousands of believers will need to be aided to express the vitality of their faith through constancy in teaching the Cause”. The role of the Spiritual Assembly in teaching is primarily that of fostering and supporting such initiative.
(From a letter dated 29 August 2006 written on behalf of the Universal House of Justice to an individual believer) [70]
Contributing to Social Transformation
Among the primary obligations of the Spiritual Assemblies is to provide, and carry through, effective measures for the advancement of the cause of women. It would be good if each Spiritual Assembly could form a special committee whose members night and day would devote their time and attention exclusively to urging and encouraging, ennobling and dignifying the honoured handmaids of the Merciful; to promoting education for girls; to perfecting and extending the women’s assemblies and gatherings; and to ensuring the cooperation of the women with the men in rendering services to the Cause and in strengthening the foundation of the Spiritual Assemblies…. Now is the time for providing the means and the day for the advancement of women in both inner and outer perfections. Whatsoever has been set down by the Pen of the Most High and revealed from the Pen of the Covenant, rest assured that the changes and chances of the times, the affairs of the world, and the measures and enterprises of the men of the earth will, in an indirect manner, gradually so conspire to furnish hidden, invisible means for the fulfilment of these explicit divine utterances that we shall all be bewildered, amazed, and admonished. Now is the time for confidence; today, the day for exertion and self-sacrifice. We must, with praiseworthy actions, observe the divine commandments and put our whole trust in the True One so that whatsoever He has purposed may come to pass without delay.
(Shoghi Effendi, from a letter dated 19 December 1923 to the Bahá’ís of the East) [71]
The Assembly should, after earnest consultation and thorough examination and assessment of the requirements of the Cause and the needs of the people, make certain provisions according to its means and capacity, so that, in the course of time, necessary aid may be extended to the poor, the weak, and the needy from all backgrounds, and the common weal and the best interests of the Faith may likewise be rapidly promoted.
(Shoghi Effendi, from a letter dated July 1926 written to a National Spiritual Assembly) [72]
The most immediate access to the dynamic influence of the sacred Word is through reading. The ability to read is therefore a fundamental right and privilege of every human being. Bahá’u’lláh promotes this right in His command to parents to ensure the instruction of their sons and daughters in the “art of reading and writing.” For this essential reason, in our last Riḍván message we called attention to the need for systematic attention to be given to eventually eliminating illiteracy from the Bahá’í community. This matter must assume its proper importance as a continuing objective of that community.
Let each National and Local Spiritual Assembly, according to necessity and circumstance, address itself to this objective, conscious that even where total achievement is not immediately possible, opportunities must be sought to make steady progress. Let each be confident that the shining example set by Iran, the mother community of the Bahá’í world, under the inspiration of Bahá’u’lláh’s teachings and the urging of ‘Abdu’l-Bahá and Shoghi Effendi, upholds a standard all can follow. In the earliest years of this century, when no systematic, overall plan of education existed in Iran, the Bahá’ís seized their chance and organized a widespread programme of education. Its teachers were distinguished for their ability to foster child, youth and adult education, which led to significant self-improvement among the Iranian Bahá’ís. The emergence of a literate Bahá’í community was an outstanding result.
Some local or national Bahá’í communities may wish to follow the example of those who have already instituted their own literacy projects and are achieving notable success; others may wish to participate in literacy programmes organized by governmental or non-governmental organizations. Each community will have to determine whether to engage in one or the other, or to do both. Progress will depend not only on the initiatives of Bahá’í institutions in relation to children, but also on the active interest of adult believers who want to learn to read. Such friends should definitely be encouraged and assisted to achieve, with dignity, their heart’s desire. Certainly, the willing participation of the friends in an undertaking of such importance to the upliftment of individuals and the consolidation of the Bahá’í community as a whole will attract divine favours and confirmations.
(The Universal House of Justice, from a message dated 10 July 1989 to all National Spiritual Assemblies) [73]
The promotion of learning of every kind among the Faith’s members is an activity fundamental to the achievement of the community’s wide-ranging goals. Consequently, the encouragement of individual believers to acquire knowledge, the operation of Bahá’í schools, universities, and training institutes, the organization of study groups, and the work of task forces dedicated to relating the principles of the Revelation to the challenges facing humankind all represent activities with which both the Counsellors and their auxiliaries, on the one hand, and National and Local Spiritual Assemblies, on the other, must concern themselves. In shouldering these demanding responsibilities, Bahá’í institutions everywhere find their efforts greatly enhanced by the assistance of believers whose intellectual pursuits, qualities of character, and devotion to the Cause particularly fit them to contribute their services.
(From a letter dated 14 March 1996 written on behalf of the Universal House of Justice to an individual believer) [74]
Whatever the nature of the cluster, it is imperative to pay close attention to children and junior youth everywhere. Concern for the moral and spiritual education of young people is asserting itself forcefully on the consciousness of humanity, and no attempt at community building can afford to ignore it. What has become especially apparent during the current Five Year Plan is the efficacy of educational programmes aimed at the spiritual empowerment of junior youth. When accompanied for three years through a programme that enhances their spiritual perception, and encouraged to enter the main sequence of institute courses at the age of fifteen, they represent a vast reservoir of energy and talent that can be devoted to the advancement of spiritual and material civilization. So impressed are we by the results already achieved, and so compelling is the need, that we will urge all National Assemblies to consider the junior youth groups formed through programmes implemented by their training institutes a fourth core activity in its own right and to promote its wide-scale multiplication.
(The Universal House of Justice, from a message dated 27 December 2005 to the Conference of the Continental Boards of Counsellors) [75]
When society is in such difficulty and distress, the responsibility of the Bahá’ís to make a constructive contribution to human affairs becomes more pronounced. This is a moment when distinct but interrelated lines of action converge upon a single point, when the call to service rings aloud. The individual, the community, and the institutions of the Faith—inseparable protagonists in the advancement of civilization—are in a position to demonstrate the distinctive features of the Bahá’í way of life, characterized by increased maturity in the discharge of their responsibilities and in their relationships with each other. They are summoned to a fuller expression of the Faith’s society-building powers. Agencies and projects dedicated to social action may have to adapt their approaches in order to meet expanded needs; efforts to do this are sure to infuse ongoing programmes with deeper meaning and purpose. Further, Bahá’í contributions to discourses newly prevalent in society are generating heightened interest, and there is a responsibility to be discharged here too. At a time when the urgency of attaining higher levels of unity, founded on the incontestable truth of humanity’s oneness, is becoming apparent to larger and larger numbers, society stands in need of clear voices that can articulate the spiritual principles that underlie such an aspiration.
You are of course ever conscious that your responsibilities reach beyond those of administering the affairs of the community and channelling its energies towards the fulfilment of noble goals: you seek to raise awareness of those spiritual forces that are available to every confirmed believer and which must be marshalled at the hour of need. It is these forces which endow the community with resilience, ensure its integrity, and keep it focused on its divine mission to serve humanity and elevate its vision of the future.
(The Universal House of Justice, from a message dated 9 May 2020 to all National Spiritual Assemblies) [76]
The initial stirrings of grassroots social action begin to be seen in a cluster as the availability of human resources increases and capacity for a wider range of tasks develops. Villages have proven to be notably fertile ground from which social action initiatives have emerged and been sustained, but in urban settings too, friends living there have succeeded in carrying out activities and projects suited to the social environment, at times by working with local schools, agencies of civil society, or even government bodies. Social action is being undertaken in a number of important fields, including the environment, agriculture, health, the arts, and particularly education. Over the course of the Nine Year Plan, and especially as the study of specific institute courses stimulates greater activity in this area, we expect to see a proliferation of formal and informal efforts to promote the social and economic development of a people. Some of these community-based initiatives will require basic administrative structures to sustain their work. Where conditions are propitious, Local Spiritual Assemblies will need to be encouraged to learn how best to cultivate new, fledgling initiatives and to foster efforts that show promise. In some cases, the needs associated with a particular field of endeavour will warrant the establishment of a Bahá’í-inspired organization, and we anticipate the appearance of more such organizations during the coming Plan. For their part, National Spiritual Assemblies will have to find ways in which they can stay well informed about what is being learned at the grassroots of their communities and analyse the experience being gained; in some places this will call for the creation of an entity dedicated to following social action. Looking across the Bahá’í world, we are delighted to see how much momentum has already been generated in this area of endeavour through the encouragement and support of the Bahá’í International Development Organization….
We wish to stress that, historically and now, social action and efforts to participate in the prevalent discourses of society have emerged not only in the context of growth, but also as a result of individual Bahá’ís striving to contribute to society’s progress in ways available to them. As a personal response to Bahá’u’lláh’s summons to work for the betterment of the world, believers have variously chosen to adopt certain vocations and have sought out opportunities to support the activities of like-minded groups and organizations. Projects, both large and small, have been started in order to respond to a range of social issues. Numerous Bahá’í-inspired organizations have been established by groups of individuals to work for many different objectives, and specialist entities have been founded to give attention to a particular discourse. All of these efforts, at whatever scale they have been undertaken, have benefited from being able to draw on the principles and insights guiding the activities occurring at the grassroots of the worldwide Bahá’í community, and they have also benefited from the wise counsels of Local and National Spiritual Assemblies. We rejoice to see these diverse, harmonious expressions of faith by the devoted followers of the Blessed Beauty, in response to the tribulations of a perplexed and sorely agitated world.
(The Universal House of Justice, from a message dated 30 December 2021 to the Conference of the Continental Boards of Counsellors) [77]
In many parts of the world, a natural outcome of the participation of individuals and families in the institute process has been an increased consciousness of the importance of education in all its forms. Friends serving as children’s class teachers take a keen interest in the broad educational development of those they teach, while friends serving as tutors and animators are naturally concerned with the extent to which those approaching or entering adulthood—girls and boys alike—can access and benefit from education of many kinds, not limited to the courses offered by the institute itself. For instance, they can encourage young people to look towards apprenticeships or university studies. We have been struck by how, in many communities, engagement in the institute process by large numbers has gradually reshaped this aspect of culture within a population. The institutions of the Faith will need to take responsibility for ensuring that, as consciousness is raised in this way, the noble aspirations that arise in young people as a result—aspirations to acquire the education and training that will allow them to offer a lifetime of meaningful service to their society—can be fulfilled. The long-term development of a community and, ultimately, of a nation, from generation to generation, depends to a large degree on the effort made to invest in those who will assume responsibility for collective social progress.
(The Universal House of Justice, from a message dated 30 December 2021 to the Conference of the Continental Boards of Counsellors) [78]
Involvement in the Discourses of Society
It is I feel for the national representatives of the believers in every land to utilize and combine both methods, the outspoken as well as the gradual, in such a manner as to secure the greatest benefit and the fullest advantage for this steadily-growing Cause. Every staunch and high-minded believer is thoroughly convinced of the unfailing efficacy of every humanitarian undertaking which boldly and unreservedly proclaims the source of its motive power to be the consciousness of the Revelation of Bahá’u’lláh. Yet, if we but call to mind the practice generally adopted by ‘Abdu’l-Bahá, we cannot fail to perceive the wisdom, nay the necessity, of gradually and cautiously disclosing to the eyes of an unbelieving world the implications of a Truth which, by its own challenging nature, it is so difficult for it to comprehend and embrace….
As the Movement extends the bounds of its influence and its opportunities for fuller recognition multiply, the twofold character of the obligations imposed on its national elected representatives should, I feel, be increasingly emphasized. Whilst chiefly engaged in the pursuit of their major task, consisting chiefly in the formation and the consolidation of Bahá’í administrative institutions, they should endeavour to participate, within recognized limits, in the work of institutions which, though unaware of the claim of the Bahá’í Cause, are prompted by a sincere desire to promote the spirit that animates the Faith. In the pursuit of their major task their function is to preserve the identity of the Cause and the purity of the mission of Bahá’u’lláh. In their minor undertaking their purpose should be to imbue with the spirit of power and strength such movements as in their restricted scope are endeavouring to achieve what is near and dear to the heart of every true Bahá’í. It would even appear at times to be advisable and helpful as a supplement to their work for the Bahá’ís to initiate any undertaking not specifically designated as Bahá’í, provided that they have ascertained that such an undertaking would constitute the best way of approach to those whose minds and hearts are as yet unprepared for a full acceptance of the claim of Bahá’u’lláh. These twofold obligations devolving upon organized Bahá’í communities, far from neutralizing the effects of one another or of appearing antagonistic in their aims, should be regarded as complementary and fulfilling, each in its way, a vital and necessary function.
It is for the national representatives of the Bahá’í Cause to observe the conditions under which they labour, to estimate the forces that are at work in their own surroundings, to weigh carefully and prayerfully the merits of either procedure, and to form a correct judgement as to the degree of emphasis that should be placed upon these twofold methods. Then and only then will they be enabled to protect and stimulate on one hand the independent growth of the Bahá’í Faith, and on the other vindicate the claim of its universal Principles to the doubtful and unbelieving.
(Shoghi Effendi, from a letter dated 20 February 1927, in Bahá’í Administration, pp. 125–127) [79]
Learning about the participation of Bahá’ís in the discourses of society will advance as more and more believers throughout the world contribute to this area of activity over the coming years. This will occur at a number of levels. A growing number of individual believers will bring insights based on the writings to conversations in a variety of social spaces in which they find themselves—some will be related to life in their localities while others will be connected to their professions. Bahá’í-inspired agencies will naturally contribute to discourses associated with aspects of social and economic development relevant to their work. Further, as programs of growth advance and the friends are drawn into the life of society around them, their efforts to overcome challenges facing their communities through the application of spiritual principles will invariably entail participation in discourses at the grassroots. That Bahá’í involvement in the discourses of society will grow organically at all levels, in line with the increasing capacity of the believers, is evident. Equally clear is the centrality of the role of the training institute to this process.
While a National Spiritual Assembly need not make specific plans for the above-mentioned areas, its involvement is required to guide participation in discourses at the national level—a task that can be assigned to its Office of External Affairs. The first step to be taken by such an Office, however, would not be to select topics on which to focus its efforts. Rather, it would seek to gradually familiarize itself with a variety of social spaces at the national level and learn about the associated discourses. As it does so, it will naturally avoid abstruse and divisive discussions and become increasingly adept at identifying spaces in which Bahá’ís can contribute ideas based on the teachings of the Faith. A brief word of caution is required: the purpose of participation in the discourses of society is not to persuade others to accept a Bahá’í position or to engage in direct teaching. Nor should it be understood as a public relations activity or academic exercise. Rather, those involved adopt a posture of learning and engage in genuine conversations in which they can offer insights drawn from the writings and from their experience in applying them as a contribution to the advancement of a given discourse.
(From a letter dated 6 February 2011 written on behalf of the Universal House of Justice to a National Spiritual Assembly) [80]
Our spirits have been lifted by seeing how capably National Spiritual Assemblies, the unflagging generals of the Army of Light, have guided their communities and shaped their response to the crisis.1 They have been strongly supported by the Counsellors and their auxiliaries who, as always, have heroically raised aloft the standard of loving service. While staying well informed about the often rapidly changing conditions in their countries, Assemblies have made the necessary arrangements for administering the affairs of the Cause, and in particular for conducting elections, where these remain feasible. Through regular communications, institutions and agencies have offered wise counsel, comforting reassurance, and constant encouragement. In many instances, they have also started to identify constructive themes that are emerging from the discourses opening up in their societies. The expectation we expressed in our Naw-Rúz message that this test of humanity’s endurance would grant it greater insight is already being realized. Leaders, prominent thinkers, and commentators have begun to explore fundamental concepts and bold aspirations that, in recent times, have been largely absent from public discourse. At present these are but early glimmerings, yet they hold out the possibility that a moment of collective consciousness may be in view.
(The Universal House of Justice, Riḍván 2020 message to the Bahá’ís of the World) [81]
As you are aware, the promotion of the Bahá’í community’s intellectual life and its effort to focus the light of Bahá’u’lláh’s Revelation on the evolution of thought and the exploration of social reality is becoming ever more important. This is particularly the case as the Bahá’í community continues to be drawn further into the life of society and seeks alongside others to address the countless complex problems facing humanity, all against a backdrop of accelerating forces of disintegration. There are, of course, numerous contributors to this important work, including the institutions and agencies of the Faith, certain organizations, as well as many individual believers.
(From a letter dated 29 November 2022 written on behalf of the Universal House of Justice to a National Spiritual Assembly) [82]
Spiritual Health and Vitality of the Bahá’í Community
The National Assembly is the guardian of the welfare of the Faith, a most sacred and heavy responsibility and one which is inescapable. They must be ever vigilant, ever on the look-out, ever ready to take action, and, on all matters of fundamental principle, refuse to compromise for an instant. Only in this way can the body of the Faith be free of disease.
(From a letter dated 14 August 1957 written on behalf of Shoghi Effendi to a National Spiritual Assembly) [83]
The aim of any Spiritual Assembly should be to develop a warm and loving relationship with the believers in its community, so that it can most effectively nurture and encourage them in the acquisition of a deeper understanding of the teachings, and can assist them to follow the Bahá’í principles in their personal conduct. The Assembly should aspire to being regarded by the members of the community as a loving parent, wise in its understanding of the varying degrees of maturity of those entrusted to its care, compassionate in dealing with the problems which arise as a result of any shortcomings, ever prepared to guide them to the correct path, and very patient as they strive to effect the necessary changes in their behaviour. Such an approach is far removed from the harshly judgmental and punitive approach which so often characterizes the administration of law in the wider society. The Bahá’í application of justice, firmly rooted in spiritual principle and animated by the desire to foster the spiritual development of the members of the community, will increasingly be seen as a distinctive and highly attractive feature of the Revelation of Bahá’u’lláh.
(From a letter dated 9 December 1991 written on behalf of the Universal House of Justice to a National Spiritual Assembly) [84]
The appearance of a united, firmly based and self-sustaining community must be a major goal of a Spiritual Assembly. Composed of a membership reflecting a diversity of personalities, talents, abilities and interests, such a community requires a level of internal interaction between the Assembly and the body of the believers based on a commonly recognized commitment to service, and in which a sense of partnership based on appreciation of each other’s distinctive sphere of action is fully recognized and unfailingly upheld, and no semblance of a dichotomy between the two appears. In such a community leadership is that expression of service by which the Spiritual Assembly invites and encourages the use of the manifold talents and abilities with which the community is endowed, and stimulates and guides the diverse elements of the community towards goals and strategies by which the effects of a coherent force for progress can be realized.
The maintenance of a climate of love and unity depends largely upon the feeling among the individuals composing the community that the Assembly is a part of themselves, that their cooperative interactions with that divinely ordained body allow them a fair latitude for initiative and that the quality of their relationships with both the institution and their fellow believers encourages a spirit of enterprise invigorated by an awareness of the revolutionizing purpose of Bahá’u’lláh’s Revelation, by a consciousness of the high privilege of their being associated with efforts to realize that purpose, and by a consequent, ever-present sense of joy. In such a climate, the community is transformed from being the mere sum of its parts to assuming a wholly new personality as an entity in which its members blend without losing their individual uniqueness. The possibilities for manifesting such a transformation exist most immediately at the local level, but it is a major responsibility of the National Assembly to nurture the conditions in which they may flourish.
The authority to direct the affairs of the Faith locally, nationally and internationally, is divinely conferred on elected institutions. However, the power to accomplish the tasks of the community resides primarily in the mass of the believers. The authority of the institutions is an irrevocable necessity for the progress of humanity; its exercise is an art to be mastered. The power of action in the believers is unlocked at the level of individual initiative and surges at the level of collective volition. In its potential, this mass power, this mix of individual potentialities, exists in a malleable form susceptible to the multiple reactions of individuals to the sundry influences at work in the world. To realize its highest purpose, this power needs to express itself through orderly avenues of activity. Even though individuals may strive to be guided in their actions by their personal understanding of the Divine Texts, and much can be accomplished thereby, such actions, untempered by the overall direction provided by authorized institutions, are incapable of attaining the thrust necessary for the unencumbered advancement of civilization.
Individual initiative is a pre-eminent aspect of this power; it is therefore a major responsibility of the institutions to safeguard and stimulate it. Similarly, it is important for individuals to recognize and accept that the institutions must act as a guiding and moderating influence on the march of civilization. In this sense, the divine requirement that individuals obey the decisions of their Assemblies can clearly be seen as being indispensable to the progress of society. Indeed, individuals must not be abandoned entirely to their own devices with respect to the welfare of society as a whole, neither should they be stifled by the assumption of a dictatorial posture by members of the institutions.
The successful exercise of authority in the Bahá’í community implies the recognition of separate but mutually reinforcing rights and responsibilities between the institutions and the friends in general, a recognition that in turn welcomes the need for cooperation between these two interactive forces of society. As was stated in advice given by Shoghi Effendi: “The individuals and assemblies must learn to cooperate, and to cooperate intelligently, if they desire to adequately discharge their duties and obligations towards the Faith. And no such cooperation is possible without mutual confidence and trust.”
(The Universal House of Justice, from a letter dated 19 May 1994 to a National Spiritual Assembly) [85]
They [the institutions of the Faith] do not pry into the personal lives of individuals. Nor are they vindictive and judgemental, eager to punish those who fall short of the Bahá’í standard. Except in extreme cases of blatant and flagrant disregard for the law that could potentially harm the Cause and may require them to administer sanctions, their attention is focused on encouragement, assistance, counsel, and education.
(From a letter dated 19 April 2013 written on behalf of the Universal House of Justice to three believers) [86]
The challenge you face in helping the friends in your community to understand the Bahá’í teachings and to apply them in their lives, as the forces of materialism continue to grow in strength, is appreciated by the Universal House of Justice…. [T]he issues involved can best be considered in light of the relationships that the Administrative Order seeks to forge among the individual, the institutions, and the community. While responsibility for adhering to the Bahá’í standard rests primarily on the individual believer, it is incumbent upon the institutions of the Faith to support the individual, largely through educational endeavours, and to foster a pattern of community life that is conducive to the spiritual upliftment of its members. It is understood, of course, that in the assumption of these and other sacred duties, Bahá’í institutions may find it necessary at times to take specific action as a means of protecting the community and the integrity of Bahá’í law.
In discharging their educational responsibilities towards the body of the believers, the institutions of the Faith need to bear in mind how little is accomplished when their efforts are reduced to repeated admonitions or to dogmatic instruction in proper conduct. Rather should their aim be to raise consciousness and to increase understanding. Theirs is not the duty to pry into personal lives or to impose Bahá’í law on the individual but to create an environment in which the friends eagerly arise to fulfil their obligations as followers of Bahá’u’lláh, to uphold His law, and to align their lives with His teachings. The efforts of the institutions will bear fruit to the extent that the friends, especially those of the younger generation, find themselves immersed in the activities of a vibrant and growing community and feel confirmed in the mission with which Bahá’u’lláh has entrusted them.
One of the most effective instruments at your disposal in this respect is the training institute. It strives to engage the individual in an educational process in which virtuous conduct and self-discipline are developed in the context of service, fostering a coherent and joyful pattern of life that weaves together study, worship, teaching, community building and, in general, involvement in other processes that seek to transform society. At the heart of the educational process is contact with the Word of God, whose power sustains every individual’s attempts to purify his or her heart and to walk a path of service with “the feet of detachment”. The Guardian encouraged young believers to learn through “active, whole-hearted and continued participation” in community activities. Addressed to one young believer, a letter written on his behalf explained: “Bahá’í community life provides you with an indispensable laboratory, where you can translate into living and constructive action the principles which you imbibe from the Teachings.” “By becoming a real part of that living organism”, the letter went on, “you can catch the real spirit which runs throughout the Bahá’í Teachings.” Such wholehearted participation in the work of the Faith provides an invaluable context for the exertion made by young and old alike to align their lives with Bahá’u’lláh’s teachings. This is not to say that individuals will not err from time to time, perhaps on occasion in serious ways. Yet, when the desire to uphold the Bahá’í standard is nurtured through service to the common weal in an environment of unfailing love and warm encouragement, the friends will not feel, in the face of such difficulty, that they have no other recourse but to withdraw from community activity out of a sense of shame or, worse, to cover the challenges they are experiencing with the veneer of propriety, living a life in which public words do not conform to private deeds.
Clearly, then, individual moral development needs to be addressed in concert with efforts to enhance the capacities of the community and its institutions…. The environment sought is, at the most fundamental level, one of love and support, in which the believers, all endeavouring to achieve the Bahá’í standard in their personal conduct, show patience and respect to each other and, when needed, receive wise counsel and ready assistance. Gossip and backbiting have no place in the Bahá’í community; nor do judgemental attitudes and self-righteousness.
What is essential for every National Assembly to acknowledge in this connection is that, if mutual love and support within the community, important as it is, becomes the only focus, a stagnant environment engendered by an insular mentality will develop. The worldwide Bahá’í community is charged with an historic mission. It must acquire capacity to address increasingly complex spiritual and material requirements as it becomes larger and larger in size. The 28 December 2010 message of the House of Justice indicated: “A small community, whose members are united by their shared beliefs, characterized by their high ideals, proficient in managing their affairs and tending to their needs, and perhaps engaged in several humanitarian projects—a community such as this, prospering but at a comfortable distance from the reality experienced by the masses of humanity, can never hope to serve as a pattern for restructuring the whole of society.” The current series of global Plans sets out provisions for gradually building individual and collective capacity for the community’s mission. The institutions of a Bahá’í community that has been allowed to become complacent will find it difficult to protect the younger members from the forces of gross materialism, with the accompanying moral decay, that are assailing society. This, then, points to the nature of the capacity-building process in which every Bahá’í institution must energetically engage.
(From a letter dated 23 April 2013 written on behalf of the Universal House of Justice to a National Spiritual Assembly) [87]
As you are doubtless aware, the House of Justice has advised that responsibility for guiding certain areas of endeavour, among them initiatives of international scope and those related to the promotion of Bahá’í studies, is to be retained by Bahá’í institutions, which are tasked with directing the efforts of the community along effective avenues of action.
(From a letter dated 28 June 2016 written on behalf of the Universal House of Justice to a National Spiritual Assembly) [88]
The first requirement that an Assembly must exercise in upholding the laws of the Faith in its jurisdiction lies in having a sound approach to the general education of the believers about the laws, and such educational efforts can be set within the context of the greater purpose of the Revelation to carry forward an ever-advancing civilization. In this way, the friends will obey the laws not through fear of punishment, but out of love for Bahá’u’lláh and an appreciation that these laws are conducive to their own spiritual and material development and to social well-being. While this approach—necessarily gradual and long-term—proceeds, Assemblies must use good judgement in applying the laws, bearing in mind their responsibility to lovingly and patiently educate new believers and younger generations within the Faith.
The application of these principles requires much thought, particularly in light of the ever-evolving situation in those neighbourhoods and villages where large numbers are participating in community-building activities, some of whom, often from among the youth, have embraced the Faith. In such places, as you have surely observed, the new Bahá’ís remain deeply embedded in the society around them and are engaged, along with many others, in activities that gradually change the dynamics within the whole population and help it move towards Bahá’u’lláh’s vision of a New World Order. It is clear from your letter that the new believers in such places are becoming increasingly aware of the laws of the Faith and are trying to uphold them in their own lives. Nevertheless, it can be expected that the underlying social milieu of which they are inextricably a part, especially in the context of extended families, may at times compel them to compromise their efforts in this regard. Perhaps nowhere is this more challenging than in following the laws of personal status, such as marriage and burial.
What is needed in places that are becoming centers of intense activity, the House of Justice feels, is for a greater effort to be made to ensure that education about Bahá’í laws is directed not only to those who have formally enrolled in the Faith, but to all those who are in one way or another connected with the community-building process. The House of Justice has been very pleased to note that, in several clusters in …, the friends are developing the capacity to reach out to a large number of households on a regular basis, to share Bahá’í principles, to invite greater participation in activities, and to gradually develop a pattern of community life based on the teachings of the Faith. Building on this experience, it should not be difficult to introduce a discourse within many households on the nature of Bahá’í family life and some of the laws of Bahá’u’lláh related to personal status. In doing so, you would naturally wish to clarify that the purpose of the laws given by the Manifestation of God is not to limit human possibilities or introduce new ritualistic practices to replace the old ones. Rather, it is to make it possible for human beings to experience true freedom and to fulfil their true potential, both individually and collectively. How often have the friends from the wider society, having attended a Bahá’í marriage ceremony, proclaimed their joy and wonder at its simplicity and dignity, being devoid of the ritualistic elements that many find cumbersome and unconducive to the upliftment of the soul. And how often, having become familiar with the provisions of Bahá’í marriage law, have they marvelled at the way it avoids reducing the marital bond to an economic transaction, but rather preserves its sacredness and integrity, and upholds the sanctity of the family unit. Indeed, every Bahá’í wedding is an opportunity to demonstrate to the larger public the special character of Bahá’í laws.
(From a letter dated 23 April 2018 written on behalf of the Universal House of Justice to a National Spiritual Assembly) [89]