Compilation of Extracts Regarding Arius

Memorandum

 

To: The Universal House of Justice

July 9, 1996

From: Research Department

A brief compilation of extracts from the Writings of ‘Abdu’l-Baha concerning Arius

Station of Arius

In his email of 15 May 1996 to the Universal House of Justice, Mr. X refers to statements from the Tablets by ‘Abdu’l-Baha in Star of the West, vol. 10, no. 5, concerning Arius and the violation of the Covenant of Christ. He explains that when these statements were posted on a BBS inter-religious discussion, it resulted in a degree of controversy:

The conservative Christians in the discussion area with whom we... and other religionists communicate have taken a surprising interest in this mention of Arius. As they put it Arius’ view “should” be like what Baha’is claim, as they see it, about the station of the Manifestation.

Mr. X believes that this interest in the Baha’i view of Arius might well provide an opportunity for him to set out, more explicitly, the Baha’i perspective on the stations of Christ and of the Manifestations of God. He, therefore, seeks other references concerning Arius and the Covenant of Christ. And, he raises the following specific questions:

...is it what Arius claimed about the station and nature of Christ that is the basis of his standing in Abdu’l-Baha’s estimation as an enemy of Christ’s Covenant or was it some other factor of Arius’ claims or behavior? Would it be proper to speak of Arius as a Covenant-Breaker? Are his works and point of view under similar censure as Covenant-Breakers of the Baha’i Faith?

Date of Revelation of Tablet of Ishraqát

Memorandum

To: The Universal House of Justice

Date: 2 April 1996

From: Research Department

In an email message of 9 February 1996, Mr. --- asks about the date on which the Tablet of Ishraqat, specifically the Eighth Ishraq, was revealed. He observes that none of the sources available to him in English provide a date, and that unless the date was recorded by the amanuenses, it is his assumption that "a dating would have to be based on correlating internal indications with historical events". To this end, Mr. --- cites a number of passages from the Tablet of Ishraqat containing allusions to historical events and he requests the assistance of the Research Department in investigating this matter.[1] We offer the following information based on our study of the resources available at the Bahá'í World Centre:

- In a Tablet of some 40 pages addressed to Varqa, which appears to have been revealed over a period of more than a month and which bears on its final page the date 19 Muharram 1303 A.H. (29 October 1885), Bahá'u'lláh informs Varqa that on 9 Dhi Qa'dih 1302 (21 August 1885), a very long Tablet has been revealed for Jalil-i-Khu'i on the Most Great Infallibility. This date actually forms part of the text of the Tablet to Varqa. Since the Most Great Infallibility is a theme discussed at great length in the Tablet of Ishraqat, it seems likely that it is to this Tablet that Bahá'u'lláh is referring.

The Tablet to Varqa has not, to date, been published, nor translated into English.

- 1885 as the date of the revelation of the Tablet of Ishraqat would appear to receive some additional support from the fact that Bahá'u'lláh, in a Tablet revealed on 24 Safar 1304 A.H. (22 November 1886), employs a sentence that is also found in the Ishraqat. [2] The sentence is as follows:

Socrates in History and the Bahá'í Writings

(Extract from a Memorandum Prepared by the Research Department at the instruction of the Universal House of Justice, 22 October 1995)

1. Socrates

1.1 Bahá'í Perspective

To provide a background for considering ...'s question about whether the Universal House of Justice can confirm the statements in the Bahá'í Writings about Socrates, we attach a compilation of all the available extracts in the English language which pertain to Socrates [see below] and which also serve to highlight some of the difficulties inherent in endeavouring to unravel the historical Socrates. From a study of the excerpts in this compilation, we call attention to the following points:

The Bahá'í Writings assert that the Greek philosophers were influenced by religion, that they had contact with Hebrew sages.

With the flowering of the reign of Solomon, the Greek philosophers journeyed to Jerusalem to learn from the sages and to acquire an understanding of Israelite law. See, for example, [6] and [8].

The Bahá'í Teachings indicate that Socrates travelled to Palestine and Syria [4] [5] and, more generally, to the Holy Land [8] [9].

The information about Socrates is derived from what "is recorded in eastern histories". It includes "many facts which are not included in Jewish history" [4].

The histories of the times before Alexander the Great tend to be very confused and unreliable, and even when the field of history "became an orderly and systematized discipline", the problem of giving precise dates for events in the remote past remained a difficulty [2] [15] [16].

In relation to the Tablet of Wisdom, the Universal House of Justice states that, while Bahá'u'lláh is quoting "the historical accounts familiar to the person He is addressing in the Tablet ... for the sake of illustrating the spiritual principles that He wishes to convey", this "does not necessarily mean that He is endorsing their historical accuracy" [16]. (1)

Physical discipline of children

 Memorandum

16 October 1994 

To: The Universal House or Justice 

From: Research Department

Physical Discipline of Children

In its letter dated 17 July 1994 to the Universal House of Justice, the Local Spiritual Assembly of... seeks an explanation of the Bahá’í position concerning the physical disciplining of children. The Assembly indicates that, while it understands that “the Faith condones the physical punishment of children", it is not clear about what is meant by the term "physical punishment". We provide the following comment.

Punishment

Before addressing the Assembly's questions about physical discipline and the nature of physical punishment, it is useful to reflect briefly on the Bahá’í concept of punishment. It is suggested that it is helpful to consider the notion of punishment within the overall context of the Bahá’í Teachings on justice and world order. For example, Bahá’u’lláh links “Justice" to the training and development of “the world". He states:

“O people of God! That which traineth the world is Justice, for it is upheld by two pillars, reward and punishment These two pillars are the sources of life to the world.” [1]

He indicates that the "basis of world order hath been firmly established" upon the "twin principles" of “reward” and "punishment".[2] And, He describes the operation of these important principles and the role of justice in ensuring "world stability and order":

New religious movements; Indian Letter of the Living; J.R.R. Tolkien; Marriage bond; Illumination of Bahá'u'lláh's Tablets

 Memorandum

6 July 1994

To: The Universal House of Justice

From: Research Department

The Research Department has studied the questions about various aspects of the Bahá'í Teachings raised by Mr. ... in his letter dated 27 May 1994 to the Universal House of Justice. We provide the following comment.

1. New Religious Movements

1.1 Station of founders

Mr. ... enquires about the Bahá'í perspective on such founders of religious groups and movements as the Reverend Moon (the Unification Church), Sai Baba, 'Maitreya (London)', the founder of Brahma Kumaris, Madame Blavatsky (Theosophy) and Alice Bailey (the Arcane School and the School of Esoteric Studies). He asks whether they are to be considered as false prophets or people who were influenced by the spirit released by the coming of Bahá'u'lláh and hence are fulfilling some special function like bringing more love and unity to the world.

As Mr. ... is, no doubt, aware, Bahá'ís do not expect the coming of a new Manifestation of God before the lapse of a thousand years. In this regard, the Universal House of Justice in a letter dated 11 May 1993 written on its behalf to a National Spiritual Assembly provided the following guidance concerning the Bahá'í view of the founder of the Sai Baba movement:

Bahá'ís, of course, cannot accept the claim of the founder of the movement, or his successor, that he is the equivalent of what we understand to be the Manifestation of God, even though he may have been inspired with the spirit of the age. It is clear in the Bahá'í Writings that such an august Figure is not to appear before the expiration of at least a full thousand years after the coming of Bahá'u'lláh.

Bahá'í view towards homosexuality

Memorandum 

 3 May 1994 

The Research Department has studied carefully the letter of ... dated 17 August 1993 in which she raises a number of questions about the Bahá'í view towards homosexuality. These questions are of immediate and urgent concern to her, as she is herself in love with another Bahá'í woman, and is perplexed about how to reconcile what seem to her to be natural desires with the laws and principles of the Faith. We provide the following response.

By way of introduction, it may be useful to recall that the laws and ordinances of this Dispensation Bahá'u'lláh has specifically characterized as "the breath of life unto all created things", as "the mightiest stronghold", as the "fruits" of His "Tree", as "the highest means for the maintenance of order in the world and the security of its peoples", as "the lamps of His wisdom and loving providence", as "the sweet-smelling savour of his garment", as the "keys" of His "mercy" to His creatures. "This book" (The Kitab-i-Aqdas), He Himself testifies, "is a heaven which we have adorned with the stars of Our commandments and prohibitions." (Shoghi Effendi, extracted from God Passes By and published in The Kitab-i-Aqdas: The Most Holy Book [Haifa: Bahá'í World Centre, 1992] pp. 15-16)

As stated in the attached letter written on behalf of the Universal House of Justice,

"Bahá'ís believe that the love of God is evident in all His laws, no matter how severe some of them may appear to be, because He is revealing to us the purpose and true pattern for which we are created."

Regarding Bahá'í teachings on homosexuality

 Memorandum

To: The Universal House of Justice

July 5, 1993

From: The Research Department

Homosexuality

Mrs. ..., in a letter to the Universal House of Justice dated 15 March 1993, has raised several questions about the Bahá'í view of homosexuality. A number of her questions arise from an article she has read recently in the Atlantic Monthly magazine which supports the view that homosexual tendencies are biologically based. In particular she expresses concern for the plight of several Bahá'í men whom she knows and who are faced with the difficult struggle against their homosexual preferences. We provide the following response.

We attach a selection of extracts from the Writings of Bahá'u'lláh, and from letters written on behalf of Shoghi Effendi and of the Universal House of Justice pertaining to homosexuality. These extracts offer many insights into the subject. In particular we direct Mrs. ...'s attention to the letters of the Universal House of Justice. They provide clear summaries of the Bahá'í view of homosexuality and also discuss, in the context of the homosexual affliction, the nature and purpose of man and the spiritual struggles with which he must contend in this life. In consideration of the questions raised by Mrs. ..., we summarize below some of the fundamental points made in the attached extracts:

1. Homosexuality is strongly condemned by Bahá'u'lláh (Extracts 1, 2, 3, 4, 5, 6).

2. The Bahá'í Writings do not point to the causes of homosexuality (Extracts 11, 13, 16), although they do state that

3. Homosexuality is an "aberration", and is "against nature" (Extracts 3, 4, 5, 13, 17).

4. Homosexuality can be overcome (Extracts 2, 3, 4, 5, 6, 11, 12, 13, 14, 17), and

5. The individual is expected to make an effort to overcome the affliction (Extracts 4, 5, 6, 9, 10, 11, 12, 14, 17).

Anticipation of Guardianship in the Kitab-i-Aqdas

 Memorandum

To: The Universal House of Justice  

December 8, 1992

From: The Research Department

The Research Department has studied the questions raised by Mr. ... in his letter of 24 October 1992 to the Universal House of Justice. Mr. ... is writing a paper on the…

Mr. ... draws attention to Shoghi Effendi's statement that the Kitab-i-Aqdas anticipates the institutions of the Administrative Order "in a number of passages". He expresses the view that the Guardianship is anticipated in the passage concerning the "endowments dedicated to charity". In addition, he has been informed that since Bahá'u'lláh provides, in the Aqdas, for payment of the Huququ'llah without specifying its recipient, this particular passage implicitly anticipates the Guardianship. He asks whether one or both of these passages anticipate the Guardianship. We provide the following response.

The issues raised by Mr. ... are addressed in a letter dated 27 May 1980 written on behalf of the Universal House of Justice in response to a number of questions about the Kitab-i-Aqdas. The relevant section of this letter is cited below:

The Gaia Concept [1]

 Memorandum

To: The Universal House of Justice 

June 8, 1992

From: The Research Department

In his letter of 15 April 1992, Dr. --- states that he has received an inquiry on the Gaia hypothesis, which regards the planet earth as a living organism, and asks if we have prepared a memorandum on the subject.

The Research Department has not previously received any inquiries on the Gaia hypothesis. We can, however, provide the following for Dr. ---'s consideration.

Briefly stated and in the words of its originator, James Lovelock, the Gaia hypothesis postulates that "the physical and chemical condition of the surface of the Earth, of the atmosphere and of the oceans has been, and is, actively made fit and comfortable by the presence of life itself ... in contrast to the conventional wisdom which held that life adapted to the planetary conditions as it, and they, evolved their separate ways.'' [2]

We have attached a selection of extracts from the Writings of Bahá'u'lláh and the Writings and Utterances of 'Abdu'l-Bahá on the subject of nature. The extracts neither confirm nor oppose the Gaia proposal, the resolution of which would appear to be in the domain of science. They do, however, state some fundamental principles about created phenomena and their inter-relationships, subjects that bear reflection by those who investigate the Gaia hypothesis. Among the points made in the attached extracts are the following:

Sixteen Questions about Huququ'llah

 Memorandum

To: The Universal House of Justice 

Date: 5 May 1992

From: Ad Hoc Committee

Re: Questions asked by Mr. --- in his letter of 6 November 1991

We have considered the various questions [1] raised in Mr. ---'s letter of 6 November 1991 addressed to the Board of Trustees in the United States. As Mr. --- notes in his letter of 18 February 1992, a number of these matters have been covered by the answers sent in response to his letter of 12 November 1991. We have attempted below to cover the remaining issues.

The crucial point seems to be the one made in the third paragraph of Mr. ---'s letter, namely:

“I must prepare wills and trusts that provide clear, detailed instructions as to how the executor of an estate, or the successor trustee of a trust, is to calculate and pay the Huququ’llah. Sometimes these are not Bahá’ís; sometimes these are institutions, such as banks named as executors or successor trustees. If I do not provide detailed and clear guidance on the complex financial aspects of this law, I will ensure that the estate will be tied up in probate court, and that the judge will have to make the determinations. This may result in wrangling, wasted time, and the eating up of the assets in legal fees.”

This problem was alluded to in the final paragraph of our memorandum of 9 December 1991:

Ancient Goddess Religion; The Nature of God; The Gender of Spirit; The Nature and Function of the Manifestation; The Role of the Feminine in Religion and Society; The Equality of Men and Women

 Memorandum

To: The Universal House of Justice  

February 23, 1992

From: The Research Department

The Research Department has studied the questions concerning the possible existence of an ancient goddess religion and goddess worship contained in the letter dated 26 November l991 from ... ... explains that there is renewed interest in goddess worship in the United States and that neo-pagan groups are encouraging an elevated status of women and white witchcraft, which they regard as healing techniques. She seeks assistance in knowing how to respond to questions that are based on what she describes as "supposed new archaeological findings". We provide the following response.

1. Ancient Goddess Religion

The Research Department has not, to date, been able to locate any statements in the Bahá'í Writings concerning either the existence of an ancient goddess religion or the subject of goddess worship.

2. Responding to Questions about Goddess Worship

While the Research Department cannot provide detailed comment on the archaeological findings that are being presented as evidence of the existence of an ancient goddess religion and goddess worship, we would like to suggest a strategy that might assist ... in formulating her response to such questions. It is our view that by considering the reported research evidence and the underlying issues raised by such evidence within the overall framework of the Bahá'í teachings, it is possible to begin to generate responsive answers. We provide the following example as a stimulus to ...'s thinking.

Some archaeological records have been interpreted to suggest that, in certain neolithic civilizations, the Godhead was female and that goddesses were the principal religious figures. Female deities have been variously linked to the fertility of crops, the sovereignty of kingship, the protection of ceremonial centres, and the waging of warfare against enemies. These records raise such issues as the nature of God, the gender of the spirit, the nature and function of the Manifestation of God, the relationship between women and men, and the role of the feminine in religion and society. And these are issues on which the teachings of the Faith have a great deal to say.

Aspects of the Bahá'í Teachings, Conditions for Membership, Voting Rights, and Seven various questions

 Memorandum

To: The Universal House of Justice

30 December 1991

From: The Research Department

Questions about Aspects of the Bahá'í Teachings

The Research Department has considered the questions about various aspects of the Bahá'í teachings and their application contained in the letter dated 20 October 1991 from Mr. .... We provide the following response.

1. Bahá'í Status and Community Membership

Mr. ... raises a number of issues about whether the various terms that are applied to individuals who accept Bahá'u'lláh connote substantive differences in status and have implications for determining membership in the Bahá'í community.

1.1 Definitions

With regard to whether there are differences between an individual's accepting Bahá'u'lláh as the Manifestation of God, being a Bahá'í, and being a member of the Bahá'í community, in broad terms, it might be said that the recognition of Bahá'u'lláh as the Manifestation of God for this age represents a declaration of faith, the fulfilment by the individual of the "first duty prescribed by God for His servants". However, "twin duties" are prescribed — acceptance of the Manifestation and obedience to His laws are required. Bahá'u'lláh cautions that "Neither is acceptable without the other". See "Gleanings from the Writings of Bahá'u'lláh" (Wilmette: Bahá'í Publishing Trust, 1983), pp. 330-331.

Acceptance of Bahá'u'lláh is an important milestone along the way both to becoming a member of the Bahá'í community and to being a Bahá'í. Shoghi Effendi in a letter dated 9 July 1957 written on his behalf to a National Spiritual Assembly affirmed that:

“The essential thing is that the candidate for enrolment should believe in his heart in the truth of Bahá'u'lláh....”

Further, the Universal House of Justice in a letter dated 10 February 1985 written on its behalf to an individual believer indicated that:

Huququ’llah transactions and inclusion in one’s testament

Memorandum

To: The Universal House of Justice

Date: 9 December 1991

From: Ad Hoc Committee

Re: Questions asked by Mr. xxxx in his letter of 12 November 1991

We have considered question #5 of Mr. xxxx's letter, which you referred to us, and have the following comments.

We feel that to understand the principle by which Huququ'llah becomes payable again on property when it changes hands, it is necessary to realize that Huququ'llah is payable on the accumulation of a believer's assets (other than the exempt ones) so that, by the end of his life, he will have paid 19% of his accumulated savings when they reached their highest point.

When a particular asset passes from one believer to another it is deducted from the first person's total assets, and added to the second owner's. In considering the outcome one must distinguish between an asset's becoming assessable to Huququ'llah when passing from one person to another and the consequent liability to actually pay Huququ'llah. In the illustration that Mr. xxxx gives, for example, neither Bahá'í has had an increase in the total of his-assessable possessions. One has reduced his assessable property by $81,000 in cash and increased it by $81,000 in real estate; the other vice versa. Thus, although the cash and real estate become assessable again on passing from one owner to another, neither believer would have to pay additional Huququ'llah as a result of the transaction.

In real life, however, such a transaction will be more complicated, because one s liability to pay Huququ'llah depends upon a number of factors which affect the value of the assets for Huquq purposes at the time of the transaction. We append a reconstruction of the transaction that Mr. xxxx instances, applied to two hypothetical individual believers.

The meaning and correct transliteration of invocation: Yá 'Aliyyu'l-A'lá

 Memorandum

To: The Universal House of Justice

From: The Research Department

Date: 3 October 1991

Yá 'Aliyyu'l-A'lá

In her e-mail message of 2 September 1991, ... has written to ask about the meaning and correct transliteration of "Yá 'Aliyyu'l-A'lá" and where it can be found. She also asks if it is an invocation to the Báb.

The Research Department has located the invocation "Yá 'Aliyyu'l-A'lá" in two places. It appears in a Tablet of 'Abdu'l-Bahá on page 312 of "Selections from the Writings of 'Abdu'l-Bahá" (Haifa: Bahá'í World Centre, 1962), and in a letter of the beloved Guardian found in "Messages to the Bahá'í World, 1950-1957" (Wilmette: Bahá'í Publishing Trust, 1971), page 153. The spelling used by the Guardian is given above, and accords with the system of transliteration which he established (found in any volume of "The Bahá'í World"). We note that the rendering printed in "Selections from the Writings of 'Abdu'l-Bahá" contains a misplaced inverted comma.

The translation of "Yá 'Aliyyu'l-A'lá", as rendered by Shoghi Effendi in 1921 when he translated the above mentioned Tablet of 'Abdu'l-Bahá, is "O Thou Most High".[1] We note that in his letter of 1953, also referenced above, he chose to leave "Ya 'Aliyyu'l-A'la" in the original language, as did the Universal House of Justice when they later published the Master's Tablet in "Selections from the Writings of 'Abdu'l-Bahá".

In Islamic tradition, “A’lá”, "The Most High One", is one of the names of God.[2] Thus, a Muslim might use "Yá 'Aliyyu'l-A'lá" to call upon God. However, in Bábí and Bahá'í tradition, especially as A’lá was the Báb's name, "Yá 'Aliyyu'l-A'lá" is understood to be an invocation to the Báb.

 - - - - - -

[1] See "Star of the West", vol. 12, no. 13, 4 November 1921, p. 229.

[2] See Robert Stade, "Ninety-Nine Names of God in Islam", a translation of the major portion of Al-Ghazálí's "Al-Maqsad Al-Asná (Ibadan, Nigeria: Daystar Press, 1970), pp. 72-75.

(Baha’i Library Online)

Definition and Scope of “"Devotional Meetings"

 Memorandum

To: The Universal House of Justice

September 19, 1991

From: Research Department

The Research Department has studied the questions concerning the concept of the devotional meeting raised by ... in his email of 4 August 2001 to the Universal House of Justice. ... mentions a recent meeting called by the Local Spiritual Assembly of ... in which representatives of the Bahá'í institutions who are resident in ... participated. He reports that one important area of consultation was the devotional meeting. In light of this gathering, ... enquires whether the Universal House of Justice has specified in any detail "what a Devotional Meeting looks like". He is particularly interested in "the definition and scope of such a meeting". We provide the following response.

As to the nature of the devotional meetings referred to in recent letters of the House of Justice, in response to a similar question raised by one of the believers, the House of Justice in a letter dated 13 March 2001 written on its behalf, provided the following general guidance:

“Regarding your email message dated 14 February 2001, which has been received at the World Centre, questions concerning local devotional meetings should be referred to your Local or National Spiritual Assembly.”

While the Research Department has, to date, been unable to locate any comprehensive definition of the nature and scope of devotional meetings, we have assembled, for ... information and study, a short compilation entitled "Selected Guidance Concerning Devotional Gatherings" The compilation consists of extracts from letters written by and on behalf of the Universal House of Justice. A number of themes emerge from perusal of the extracts contained therein. For example:

• Care should be taken to avoid developing rigid practices and rituals (extracts 1 and 6).
• Bahá'ís are encouraged to use the revealed prayers of Bahá'u'lláh and the Báb as well as those of 'Abdu'l-Bahá. It is permissible to have prayers and readings from the Sacred Scriptures of other religions (extracts 2 and 7).
• The form of programme would appear to depend in part on the setting, the occasion, and the purposes of the gathering (extracts 6 and 7).
• The practice of collective worship is one important ingredient in the flourishing of community life. It also reinforces individual spiritual development (extracts 3, 4, and 5).

Given ...'s interest in the subject of devotional meetings, it is suggested that he might find it helpful to refer to the general compilation entitled "Prayer, Meditation, and the Devotional Attitude", which was compiled some time ago by the Research Department, and published by a number of Bahá'í publishing trusts. The compilation is also included in Compilation of Compilations (Maryborough, Victoria: Bahá'í Publications Australia, 1991), volume II.

(Baha’i Library Online

The condition of non-Bahá'í relatives after death

 Memorandum

To: The Universal House of Justice

Date: 28 August 1991

From: Research Department

Re: The Condition of non-Bahá'í Relatives after Death

The Research Department has studied the questions about the spiritual condition of souls of the non-Bahá'í relatives of Bahá'ís, which were contained in the letter dated 26 July 1991 from Mr. ... to the Universal House of Justice. Mr. ... cites the following extract from a Tablet revealed by Bahá'u'lláh and raises a number of issues about its meaning and application:

“These blessed words were uttered by the Tongue of Grandeur in the Land of Mystery [Adrianople], exalted and glorified is His utterance:

“One of the distinguishing characteristics of this most great Dispensation is that the kin of such as have recognized and embraced the truth of this Revelation and have, in the glory of His name, the Sovereign Lord, quaffed the choice, sealed wine from the chalice of the love of the one true God, will, upon their death, if they are outwardly non-believers, be graciously invested with divine forgiveness and partake of the ocean of His mercy. This bounty, however, will be vouchsafed only to such souls as have inflicted no harm upon Him Who is the Sovereign Truth nor upon His loved ones. Thus hath it been ordained by Him Who is the Lord of the Throne on High and the Ruler of this world and the world to come.”

The issues raised by Mr. ... are as follows:

1. Do the non-Bahá'í parents of believers become Bahá'ís in the next world?

Secret of Divine Civilization; Capitalization of Pronouns; Capital Punishment; The First Person to Recognize Bahá'u'lláh as a Manifestation of God; Designer of the House of Worship in 'Ishqabad ; and Other Questions

 Memorandum

To: The Universal House of Justice

Date: 23 May 1991

From: The Research Department

"The Secret of Divine Civilization"

The Research Department has studied the questions raised by Mr. ... in his letter of 17 April 1991 to the Universal House of Justice. Mr. ... is engaged in translating "The Secret of Divine Civilization" into Portuguese. Many of the questions he poses in his letter result from a close study of this book. We provide the following response.

1. Capitalization of Pronouns

Mr. ... lists a number of places in "The Secret of Divine Civilization" where the pronouns that refer to 'Abdu'l-Bahá are capitalized. Mr. ... indicates that he is aware that 'Abdu'l-Bahá was known as the Master during the Ministry of Bahá'u'lláh and he enquires whether His station, at that time, was "already so special that He should refer to Himself with [a] capital letter"?

In contrast to many European languages, in Persian, personal pronouns are never capitalized. 'Abdu'l-Bahá followed this established rule and did not capitalize the pronouns that refer to Him. When the book was translated into English, the particular translator employed the convention, common in English, of capitalizing pronouns. It is interesting to note that when 'Abdu'l-Bahá signed His name in English, He used a combination of upper and lower case letters. He, typically, wrote "abdul Baha abbas" — the reference to Bahá'u'lláh being the only word He capitalized.

Arius, the early Christian theologian

 Memorandum

To: The Universal House of Justice

Date: 11 June 1991

From: Research Department

Arius

In his letter dated 7 January 1990 to the Research Department, Mr. ... requests clarification of ‘Abdu'l-Bahá’s assessment of Arius, the early Christian theologian. Mr. ... cites a Tablet of ‘Abdu'l-Bahá to Louise R. Waite published in “Star of the West” vol. 10, no. 5 (5 June 1919), p.96, in which He refers to the career of Arius as an illustration of the inevitable failure of Covenant-Breakers:

“Consider thou, at the time of Christ and after Him, how many childish attempts were made by different persons! What claims they have advanced and what a multitude have they gathered around themselves! Even Arius attracted to himself a million and a half followers and strove and endeavored to sow the seeds of sedition in the Cause of Christ. But eventually the sea of Christ surged and cast out all the gathering froth and nothing was left behind save everlasting malediction.”

Mr. ... asks why ‘Abdu’l-Baha would condemn Arius as a leader of sedition and a cause of disunity when his view of the relationship between the Manifestation and God, as Mr. ... understands it, is “remarkably similar to both the teachings of Muhammad as well as the Central Figures of the Baha’i Faith.” Mr. ... notes that this question is of particular importance insofar as the theological agreement between Arius and the Baha’i Faith could be a means of attracting Christians to the Baha’i teachings. However, he is concerned that Christians might read the Tablet to Louise Waite, see that ‘Abdu’l-Baha condemns Arius, draw the conclusion that the Baha’is reject Arian theology, and therefore criticize the Baha’is for being self-contradictory with regard to the relationship between the Manifestation and God. We provide the following.

World Government and the Universal House of Justice

 Memorandum

To: The Universal House of Justice

September 10, 1990

From: Research Department

World Government and the Universal House of Justice

The Research Department has studied the questions raised by Mr. -- and Mr. -- in their letter postmarked 10 July 1990 to the Universal House of Justice. Messrs – and -- are law students who are preparing a research paper relating the concept of sovereignty in international law to the Bahá’i World Order. As a background to their questions, they refer to the following statements:

The remark attributed to ‘Abdu’l-Bala in "The Promulgation of Universal Peace: Talks Delivered by ‘Abdu’l-Baha during His Visit to the United States and Canada in 1912", 2nd. ed. (Wilmette: Bahá’i Publishing Trust, 1982), p. 455, in which the Master indicates that the Universal House of Justice "is endowed with a political as well as a religious function, the consummate union and blending of church and state".

Shoghi Eflendi’s comments about the non-political character of the Faith and his assertion that, no matter how "advanced their institutions," the Bahá’is will not "violate, under any circumstances, the provisions of their country’s constitution" nor "allow the machinery of their administration to supersede the government of their respective countries." See "The World Order of Baha'u’llah: Selected Letters" (Wilmette: Bahá’í Publishing Trust, 1982). pp. 65-66.

The reference in "The Promise of World Peace" (Haifa: Bahá’i World Centre, 1985), p. 15, to the means by which a World Parliament will be constituted, namely, its members will be elected by the people of each country and confirmed by their respective governments.

Mr. -- and Mr. -- note that a future world government will consist of an international executive, legislature, and a supreme tribunal, and they pose a number of questions that pertain to the relationship between the institutions of the world government and the future role of the Universal House of Justice. We provide the following comment.