Whether the Apostle Paul was a "False Teacher"

Memorandum

To: Universal House of Justice

Date: 22 February 1998

From: Research Department

Whether the Apostle Paul was a "False Teacher"

The Research Department has studied the query contained in the email of 8 December 1997 to the Baha’i World Centre from Mr...  Mr. ... states that "some years ago" he read a letter in The American Bahá’í, which quoted from a statement of the Research Department concerning the Apostle Paul. He recalls that this statement "covered references in the Baha’i Writings to Paul and noted that there was no support for the view that Paul was a ‘false teacher". Mr. ... is requesting a copy of this statement by the Research Department.

It seems likely to us that the letter which Mr. ... recalls reading is the one published in the "Letters" section of The American Bahá’í, 4 November 1992, volume 23, number 16, page 11. We have attached a photocopy of this page for his convenience and note that in the letter to the editor in question, the writer introduces the term "false teacher" in his introductory remarks; it does not appear in any of the material he quotes. It is also important to clarify that the writer is quoting (with some inaccuracy) a reference to the Research Department in a letter dated 25 November 1980 written on behalf of the Universal House of Justice.

Regarding Mr. ...‘s request, therefore, it seems appropriate to provide him with an extract from the House of Justice’s letter cited above which contains the reference to the Research Department and the full text of the discussion of Peter and Paul. For clarity, we have preceded this extract by the incoming query to which this discussion is a response. Thus:

Obligatory Prayer, Greatest Name, Exemptions

Memorandum

Date: 2 January 1998

To: The Universal House of Justice

From: Research Department

Obligatory Prayer, Greatest Name, Exemptions

The Research Department has studied the questions raised by Mr. ___, forwarded on his behalf by the National Spiritual Assembly of the United States in its email message of 29 October 1997 to the Universal House of Justice. We provide the following comments.

1. Obligatory Prayer

Short Obligatory Prayer

Mr. ___ seeks guidance concerning the action that should be taken when an individual who is in the habit of reciting the Short Obligatory Prayer either forgets or is unable to recite it during the prescribed period, from noon until sunset. Specifically, he wishes to know:

“Is the individual "expected" to say the Long Obligatory Prayer even if not "in the state of humble adoration one is to be in to recite the long prayer"?

Has the opportunity to fulfil this spiritual responsibility been missed for that day?

Should the individual use the "substitution to be recited when one has been engaged in travel or insecure circumstances"”?

The Universal House of Justice in a letter dated 26 April 1987, written on its behalf, provides the following general guidance concerning what is to be done when an individual forgets to say the Obligatory Prayer:

“The action of a believer who forgets to recite his obligatory prayer is a matter of personal conscience.”

Preferred English Translation of the Bible to quote from

Memorandum

3 November 1996 

To: The Universal House of Justice

From: Research Department

In an email message of 23 September 1996 to the Universal House of Justice, Mr. ... requests clarification on "the principles that govern quoting from the Bible in English-language Bahá'í publications". He explains that he has heard an unsubstantiated view that only the King James version of the Bible may be used and observes that "this individual seems to give the King James version an authority greater than that of the original text in matters of interpretation". His queries were referred to the Research Department for study and the following is our response.

We have been unable to find guidance in the Writings which refers directly to quoting from the Bible in English-language Bahá'í publications. It may be helpful to ... to note, however, that, in an incoming letter dated 2 September 1949 to the Guardian, an English-speaking believer asked the following question:

Quite recently, the writer, in guiding at the Temple has been asked just what version of the Bible Bahá'ís use. May we have your directive on this, please?

The Guardian's response appears in a letter written on his behalf, where we read:

“Shoghi Effendi himself uses the King James version of the Bible, both because it is an authoritative one and in beautiful English.” (28 October 1949 to an individual believer; published in "Bahá'í News", no. 228, February 1950, p. 4).

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:

Authenticity of "Bahá'í World Faith" and "Foundations of World Unity"

Memorandum

 To: The Universal House of Justice

Date: 28 March 1996

From: Research Department

Mr. ... in an email message dated 19 February 1996, asks for information about the authenticity of the words of ‘Abdu'l-Bahá published in the above-mentioned books. Specifically, he wants to know about the section entitled "Knowledge and Deeds", found on pages 382-383 of "Bahá'í World Faith". He also asks about the status of the talks found in "The Promulgation of Universal Peace", and in "Paris Talks" and " ‘Abdu'l-Bahá in London". We provide the following response.

The specific Tablet Mr. ... asks about, as noted in the Appendix of "Bahá'í World Faith", was originally published in "Tablets of Abdul-Baha Abbas", vol. 3 (Chicago: Bahá'í Publishing Committee, 1930 printing), p. 549. The Tablet has been recently retranslated for inclusion in a forthcoming publication. We provide below the revised translation:

“Pleasing and acceptable as is a righteous person before God's Holy Threshold, yet good works should proceed from knowledge. However matchless and exquisite may be a blind man's handiwork, yet he himself is deprived of seeing it. How sorely do certain animals labour on man's behalf, what loads they bear for him, how greatly they contribute to his ease and comfort; and yet, because they are unwitting, they earn no recompense for all their pains. The clouds rain down their bounty, nurturing the plants and flowers, and imparting verdure and enchantment to the plain and prairie, the forest and the garden; but yet, unconscious as they are of the results and fruit of their outpourings, they win no praise or honour, nor earn the gratitude and approbation of any man. The lamp imparteth light, but as it hath no consciousness of doing so, no one is indebted to it. This apart, a man of righteous deeds and goodly conduct will assuredly turn towards the Light, in whichever quarter he behold it. The point is this, that faith compriseth both knowledge and the performance of good works.”

The Epochs of the Formative Age

1996  

Introduction

In disclosing the panoramic vision of the unfoldment of the Dispensation of Baha'u'llah, Shoghi Effendi refers to three major evolutionary stages through which the Faith must pass -- the Apostolic or Heroic Age (1844-1921) associated with the Central Figures of the Faith; the Formative or Transitional Age (1921-), the "hallmark" of which is the rise and establishment of the Administrative Order, based on the execution of the provisions of 'Abdu'l-Baha's Will and Testament; and, the Golden Age which will represent the "consummation of this glorious Dispensation."  Close examination of the details of Baha'i history reveals that the individual Ages are comprised of a number of periods-inseparable parts of one integrated whole.

In relation to the Heroic Age of our Faith, the Guardian, in a letter dated 5 June 1947 to the American Baha'is, specified that this Age consisted of three epochs and described the distinguishing features of each:

“... the Apostolic and Heroic Age of our Faith, fell into three distinct epochs, of nine, of thirty-nine and of twenty-nine years' duration, associated respectively with the Babi Dispensation and the ministries of Baha'u'llah and of 'Abdu'l-Baha. This primitive Age of the Baha'i Era, unapproached in spiritual fecundity by any period associated with the mission of the Founder of any previous Dispensation, was impregnated, from its inception to its termination, with the creative energies generated through the advent of two independent Manifestations and the establishment of a Covenant unique in the spiritual annals of mankind.” [CF, pp. 4-5.  Letter dated 5 June 1947 to the American Baha'is.]

The Formative Age, in which we now live and serve, was ushered in with the passing of 'Abdu'l-Baha. Its major thrust is the shaping, development and consolidation of the local, national and international institutions of the Faith.[GPB, p. 324] It is clear from the enumeration of the tasks associated with the Formative Age that their achievement will require increasingly mature levels of functioning of the Baha'i community:

Socrates in History and the Bahá'í Writings

Memorandum

(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)

The Guardian’s statement concerning legislative responsibilities of the Universal House of Justice regarding Obligatory Prayers

Memorandum

25 June 1995 

To: The Universal House of Justice 

From: Research Department

In an email message dated 14 May 1995, Mr. ... states that he has recently read the transcript of a talk by Mr. Ian Semple wherein the legislative activities of the Universal House of Justice regarding worship are discussed. The transcript contains a reference to a letter "in which [the Guardian] indicates that the House of Justice would legislate on details related to the obligatory prayers". Mr. ... would like to have a copy of the relevant portion of this letter for study.

Mr. ...'s letter was referred to the Research Department. We have located the statement in question in a letter dated 10 October 1936 written on behalf of the Guardian to an individual believer. The statement is as follows:

First, with regard to your questions concerning the obligatory prayers, the "Aqdas" does not give detailed instructions about them. The Universal House of Justice, however, will have to define the exact time for their recital, and lay down, if required, other detailed instructions concerning their use. One of the three obligatory prayers should be recited. This is an obligation. But individual believers are absolutely free to choose any one of them. There is no particular time of day fixed for the reading of the long prayer.

(Baha’i Library Online)

Evolution Towards World Order

Memorandum

(Research Department of the Universal House of Justice, 27 April 1995)

Extracts from letters written by and on behalf of the Universal House of Justice

You have also asked whether the institutions of the Faith will in the future only concern themselves with the spiritual affairs of the community or whether they will also be engaged in matters of state and be identical with the civil government. We have been asked to state that a careful reading of the words of the beloved Guardian will reveal that what you describe are two future stages in the development of the Faith. Thus, he wrote: "Not only will the present-day Spiritual Assemblies be styled differently in future, but they will be enabled also to add to their present functions those powers, duties, and prerogatives necessitated by the recognition of the Faith of Baha’u’llah, not merely as one of the recognized religious systems of the world, but as the State Religion of an independent and Sovereign Power." ("The World Order of Baha’u’llah", pp. 6-7)

The statement quoted above envisages the development of the institutions of the Faith purely as agencies conducting the affairs of the community of the followers of Baha’u’llah. In "The Advent of Divine Justice" (p. 12), however, Shoghi Effendi goes beyond the stage when the Faith becomes the "State Religion". This stage, he explains, "... must give way to its assumption of the rights and prerogatives associated with the Bahá’i state, functioning in the plenitude of its powers, a stage which must ultimately culminate in the emergence of the worldwide Bahá’i Commonwealth, animated wholly by the spirit, and operating solely in direct conformity with the laws and principles of Baha’u’llah", This last stage is described in slightly different terms in the following words of Shoghi Effendi: "And as the Bahá’i Faith permeates the masses of the peoples of East and West, and its truth is embraced by the majority of the peoples of a number of the Sovereign States of the world, will the Universal House of Justice attain the plenitude of its power, and exercise, as the supreme organ of the Bahá’i Commonwealth, all the rights, the duties, and responsibilities incumbent upon the worlds future superstate." (Cf. "The World Order of Baha’u’llah", p. 7) It is obvious that in these last stages the religious and secular aspects are clearly merged into one set of institutions, i.e., the institutions of the World Order of Baha’u’llah. This concept is further confirmed by Shoghi Effendi when he clearly states that the "Administrative Order" will in the future "assert its claim and demonstrate its capacity to be regarded not only as the nucleus but the very pattern of the New World Order destined to embrace in the fullness of time the whole of mankind". ("The World Order of Baha’u’llah", p. 144) (9 March 1977 written on behalf of the Universal House of Justice to an individual believer) [1]

Reincarnation, rebirth and the progress of the soul

Memorandum

To: The Universal House of Justice

Date: 25 April 1995

From: Research Department

Reincarnation, Rebirth and the Progress of the Soul

A letter dated 25 December 1994 written on behalf of the Regional Spiritual Assembly of the Bahá’ís of … requests material from the Bahá’í Writings on the subject of reincarnation. This Assembly is in contact with some people who believe in reincarnation and have challenged the Bahá’í perspective on life after death. They argue that "psychological data" such as the regaining of past life memories through hypnosis supports the view that this life and one’s previous life are somehow connected to each other, and that this cycle of physical death and physical rebirth repeats itself many times. The Assembly wishes to deepen its understanding of these issues in order to present the Bahá’í perspective accurately. Their request was forwarded to the Research Department and the following is our response.

With reference to the subject of reincarnation, the Spiritual Assembly might wish to study ‘Abdu’l-Bahá’s Some Answered Questions (Wilmette: Bahá’í Publishing Trust, 1984), chapters 33, 60, 63, 66 and 81. The attached compilation entitled "On Reincarnation and the Nature and Progress of the Soul" may also be helpful. Outlined below are some points drawn from this compilation; the numbers in brackets identify the extracts from which a point is taken.

1. Reincarnation, the Soul and the Concept of "Return"

1.1 The Spiritual Assembly is correct that Bahá’ís do not believe in reincarnation. We have several references in the Bahá’í Writings which state that the concept of reincarnation is based on an incorrect view of the progress of the soul and life after death. For example, reincarnation is a "man-made doctrine" [15, 16]. "No Revelation from God has ever taught reincarnation" [15]. Bahá’u’lláh would have mentioned it in His Teachings if it had any importance or reality [17].

The Bahá’í view of life after death does not accord with the idea that the human soul can pass from one body to another. "We come on to this planet once only." [12, 17]

"The concept of the soul returning to this physical world is erroneous, and an outgrowth of man-made doctrines which have grown up about the fundamental concept of the progress of the soul." [16]

Mental Tests

Memorandum

12 March 1995

To: The Universal House of Justice

From: Research Department

The Research Department has studied the questions raised by Mr. ... in his electronic mail message of 30 December 1994. Mr. ... refers to the following statement in the letter dated 19 May 1994 from the Universal House of Justice to the National Spiritual Assembly of the United States:

May they be granted the celestial strength to pass, over and over again, the mental tests which 'Abdu'l-Bahá promised He would send to them to purify them, thus enabling them to achieve their divinely conferred potential as a force for change in the world.

And in attached correspondence between himself and the National Assembly, Mr. ... notes that Shoghi Effendi made similar statements in some of his letters. He asks whether there are specific references in the Writings of 'Abdu'l-Bahá to "mental tests", and he enquires about the availability of a general compilation on the subject which would supplement the material contained in such compilations as Crisis and Victory and Opposition. We provide the following comment.

References to "mental tests" in the letters of Shoghi Effendi

By way of introduction, it is useful to consider several references to mental tests in letters of the beloved Guardian that are published in Bahá'í Administration: Selected Messages 1922-1932. Wilmette: Bahá'í Publishing Trust, 1974:

How dearly all the Holy Leaves cherish that memory of the departed Master, as He commented upon the fresh tidings that poured in from that continent, admiring the untiring activity of the friends, the complete subordination of their material interests to those of the Cause, the remarkable spread of the Movement in their midst and their staunch firmness in the Covenant of Bahá'u'lláh. It is these encouraging reflections of the Master about His loved ones in America and the tests intellectual rather than physical which He said He would send to them to purify and make them ever brighter than before — it is these comments and promises of His that make of the Movement in that land such a potential force in the world today. The Beloved Master's cable to the friends in that region is a clear indication of the presence of those counteracting forces that may usher in those storms of tests that the Master Himself has said will ultimately be for the good of the Cause in that land.[1] (pp. 16-17) (21 January 1922)

Policy Concerning Provisional Translations

Memorandum

To: The Universal House of Justice

Date: 26 November 1994

From: Research Department

Policy Concerning Provisional Translations

The Research Department has studied the electronic mail messages dated 23 August 1994 and 14 September 1994 from ... to ..., who conveyed them to the Universal House of Justice at ...'s request. ... enquires about the current policies and procedures concerning the publication of new translations in the English language. He sets out his understanding of the present situation as follows:

...if a Bahá'í scholar writes an article about some aspect of the Bahá'í Faith he cannot translate a passage from the untranslated writings into English and publish it without first sending the translation to the Universal House of Justice for approval. Presumably it is possible for the scholar to paraphrase the passage; he might even translate phrases and collections of words, but not put quotation marks around them, thereby disguising the fact that they are a translation. But it is not permissible to translate even a few words within quotation marks, even if the footnote states the translation is a provisional one by the author.

... also calls attention to recent decisions of the Universal House of Justice permitting ... and others to publish provisional translations. He cites a memorandum dated 8 September 1991, written on behalf of the House of Justice, which states:

The first question ... concerns the use of provisional (and therefore unreviewed) translations of the Bahá'í Writings that appeared in an article by .... We have been asked to say that the policy of the House of Justice in this matter has not changed and that translations into English, and revisions of earlier translations into that language, must be checked at the World Centre and officially approved before publication. There have been, however, occasions when the House of Justice has permitted the publication of provisional translations made by individuals whose work is known to it. In these cases the translations usually appear in scholarly or other publications of limited distribution and are not likely to be used as a basis for translations into other languages. Such usage does not alter the general policy as stated above.

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":

Authority of Letters written on behalf of Shoghi Effendi

Memorandum

 To: The Universal House of Justice

Date: 13 October 1994

From: Research Department

In an electronically mailed communication dated 22 September 1994, Mr. ... raises a number of questions related to the above subject. His questions seem mostly to arise from a statement made by Philip Hainsworth in the introduction to the collection of letters published in "Unfolding Destiny: The Messages from the Guardian of the Bahá'í Faith to the Bahá'í Community of the British Isles" (London: Bahá'í Publishing Trust, 1981). In 1979, Mr. Hainsworth wrote:

Prior to April 1941 when Amatu'l-Baha Ruhiyyih Khanum began to write to the British Bahá'ís on behalf of the Guardian, he had had few helpers and his secretaries had caused him much suffering. Their names are not mentioned in this book and only their letters which carried the Guardian's handwriting as a footnote or contained words which indicated they were writing as instructed by him have been used. (p. xvii)

Rather than address Mr. ...'s questions point by point, we provide the following information and comment which would seem to illuminate all of the questions he has posed.

The Research Department has no information about why, specifically, the editors of "Unfolding Destiny" decided that letters written by the Guardian's secretaries on his behalf could not be included in the book unless they were accompanied by notations in the Guardian's handwriting. Mr. ... may wish to inquire further from Mr. Hainsworth or from the Publishing Trust in this regard.

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: