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.”

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:

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.

The Unity of Religions in This Century, Jews and the Crucifixion, and the Sacrifice of Ishmael

Memorandum

To: The Universal House of Justice       

Date: 24 October 1990

From: The Research Department

The Unity of Religions in This Century, Jews and the Crucifixion, and the Sacrifice of Ishmael

In his letter dated 18 May 1990 (and follow-up letter dated 26 September 1990) to the Universal House of Justice, Mr. _ asks a number of questions, to which we respond as follows.

1. In his first question, Mr. _ cites two texts. The first text is from a recorded talk in which 'Abdu'l-Bahá refers to the twentieth century:

“Praise be to God! the mediaeval ages of darkness have passed away and this century of radiance has dawned, -- this century wherein the reality of things is becoming evident, -- wherein science is penetrating the mysteries of the universe, the oneness of the world of humanity is being established and service to mankind is the paramount motive of all existence…

. . .

“The age has dawned when human fellowship will become a reality.

“The century has come when all religions shall be unified…  (‘Bahá'í World Faith: Selected Writings of Bahá'u'lláh and 'Abdu'l-Bahá’ [Wilmette: Bahá'í Publishing Trust, 1976], pp. 279-80)

The second text is from a Tablet in which 'Abdu'l-Bahá refers to the foundation of the unity of all mankind.

“The fourth candle is unity in religion which is the corner-stone of the foundation itself, and which, by the power of God, will be revealed in all its splendor. …” (‘The World Order of Bahá'u'lláh: Selected Letters’ [Wilmette: Bahá'í Publishing Trust, 1982], p. 39)

In light of these quotations and particularly the prophecy regarding all religions being unified in this century, Mr. _ asks: "Assuming this prophecy will come true because it's from the 'unerring pen' of 'Abdu'l-Bahá, why isn't knowledge of this prophecy promoted by the Universal House of Justice?" and "Am I to understand that the Lesser Peace also includes the unity of all religions?"

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.

Tablets to the Kings

 Memorandum

To: The Universal House of Justice

Date: 20 November 1989

From: The Research Department

TABLETS TO THE KINGS

In his letter dated 12 September 1989 to the Universal House of Justice
, Mr. ... raises two questions about Bahá'u'lláh's Tablets to the kings. We provide the following response.

1. Delivery of the Tablets

Mr. ... quotes the following statement from "Epistle to the Son of the Wolf", rev. ed. (Wilmette: Bahá'í Publishing Trust, 1979), p. 59:

“Our purpose is that haply the breezes of Revelation may envelop thee, and cause thee to arise, wholly for the sake of God, and serve His Cause, and that thou mayest transmit any of the Tablets of the kings which might have remained undelivered...”

and he asks which of the Tablets to the kings were not delivered. Before answering this specific question it is necessary to consider the scope of Bahá'u'lláh's proclamation and the means by which it was communicated.

With regard to the extent of the proclamation, Shoghi Effendi in "The Promised Day Is Come", rev. ed. (Wilmette: Bahá'í Publishing Trust, 1980), p. 21, states that "all the kings of the earth have been collectively addressed" by Baha’u’llah's "Pen", and he quotes the words of Bahá'u'lláh on this subject:

“Never since the beginning of the world hath the Message been so openly proclaimed.” (‘God Passes By’, rev. ed. (Wilmette: Bahá'í Publishing Trust, 1987), p. 212)

In ‘The Promised Day Is Come’, pp. 20-21, Shoghi Effendi lists the most important rulers who were "the object of Bahá'u'lláh's special attention":

John the Baptist and interpretation

 Memorandum

Date: 25 August 1989

To: The Universal House of Justice       

From: The Research Department

John the Baptist and interpretation

The Research Department has studied the questions about John the Baptist and the function of interpretation which were contained in the letter dated 29 May 1989 from Mr. -- to the Universal House of Justice. Specifically, Mr. --cites excerpts from a letter written on behalf of Shoghi Effendi and one written on behalf of the Universal House of Justice. The letter dated 30 November 1930 written on Shoghi Effendi’s behalf states that John the Baptist, "according to various authorities was himself the originator of laws which abrogated the teachings current among the Jews". The letter dated 24 August 1975 written on behalf of the Universal House of Justice stated that the "teachings of John did not abrogate any of the laws of the Mosaic Dispensation". Mr. -- seeks clarification of the apparent contradiction raised by the juxtaposition of these two extracts, and he enquires about the extent of the authority of statements of an interpretative nature which do not appear to fit clearly into the domain of the functions specified for the Universal House of Justice. We provide the following response.

1. John the Baptist

1.1 The Station of John the Baptist

John the Baptist is accorded a very high station in the Bahá’í Writings. For example, in the "Kitáb-í-Badí"’, Bahá'u'lláh refers to John the Baptist as a Prophet and Messenger. Also, in "The Dispensation of Bahá'u'lláh" (published in The World Order of Bahá'u'lláh: Selected Letters, rev. ed. (Wilmette: Bahá'í Publishing Trust, 1982), see pp. 118-19), Shoghi Effendi quotes a passage from Bahá’u’lláh’s Writings in which He identifies Himself with several Manifestations and Holy Ones of God, one of whom is John the Baptist. The following extract from a letter dated 14 August 1934 written on behalf of the Guardian to two believers affirms:

Guidance contained in the Bahá'í Writings about poets

 Memorandum

To: The Universal House of Justice  

Date: 13 March 1988

From: The Research Department

The questions concerning the guidance contained in the Bahá'í Writings about poets, raised in the letter of 19 January 1988 from Mr. ... to the Hand of the Cause of God Ali Akbar Furutan, have been studied by the Research Department and we provide the following response.

1. Guidance to Poets

As to whether Bahá'u'lláh outlined certain responsibilities, obligations, preference, and limits in relation to poets, Shoghi Effendi indicates that poets are "addressed separately" by Bahá'u'lláh. They, along with "the wise men of the world, its “men of letters”, its “mystics”, and even its “tradesmen" are exhorted by Bahá'u'lláh "to be attentive to His voice, to recognize His Day, and to follow His bidding."

There are many passages in the Writings which testify to the high position Bahá'u'lláh gives to the practice of the arts. For example:

“It hath been revealed and is now repeated that the true worth of artists and craftsmen should be appreciated, for they advance the affairs of mankind. Just as the foundations of religion are made firm through the Law of God, the means of livelihood depend upon those who are engaged in arts and crafts. True learning is that which is conducive to the well-being of the world, not to pride and self-conceit, or to tyranny, violence and pillage.”

Many verses from Arabic and Persian poetry have been quoted in the Writings of the Central Figures of the Faith. For instance, throughout the work, "The Seven Valleys" (Wilmette: Bahá'í Publishing Trust, 1978), Bahá'u'lláh makes reference to the two great poets of Shiraz, Hafiz, and Sa'di, and many others who were also known as Sufi mystics.

Táhirih and woman's suffrage - additional

 Memorandum

To: The Universal House of Justice

Date: 16 March 1988

From: The Research Department

The Research Department has considered the issues raised by Mr. … in his letter dated 12 February 1988 to the Universal House of Justice. Mr. … explains that Dr. Denis MacEoin stated in a talk he gave some years ago at a Summer School, that Táhirih's association with women's suffrage originated with a book by a Western woman, and that, while the words of Táhirih to the effect that: "You can kill me as soon as you like, but you cannot stop the emancipation of women", might have the right ring in English, they were not credible within the context of 19th century Persian culture. We provide the following comment.

1. Táhirih and Woman's Suffrage

The Research Department has not been able to locate conclusive evidence which supports the idea that Táhirih's association with woman's suffrage originated with a book by a Western woman. It is our view, as was stated in our memorandum of 10 January 1988, that Táhirih, by proclaiming the advent of the New Day with its values of peace and unity, by transcending cultural constraints, by active involvement in the dramatic Conference at Badasht, was participating in the initiation of a process that was to bring about a revolutionary transformation in human society, a transformation which, given further impetus by the Teachings of Bahá’u’lláh, would, among other things, lead to the emancipation of women. The link between Táhirih and woman's suffrage derives, then, in the first instance, from her espousal of spiritual values which initiated a process of fundamental social change.

In “God Passes By" (Wilmette: Bahá’í Publishing Trust, 1974), Shoghi Effendi stresses the impact of Táhirih's life in the West. He wrote:

Táhirih and woman's suffrage

 Memorandum

To: The Universal House of Justice

Date: 10 January 1988

From: The Research Department

The Research Department has studied the questions raised by Mr. … in his letter of 1 December 1987 to the Universal House of Justice. Mr. … refers to a letter of the Guardian which states that woman's suffrage was not part of the concept of Táhirih. He requests a copy of this letter and expresses the view that the association of woman's suffrage with Táhirih appears to originate with a book about her life by a Western woman, the idea later being picked up and given credence in "God Passes By". Mr. … also expresses concern that many Bahá’í women put Táhirih before the Greatest Holy Leaf. We provide the following comment.

1. Letter about Táhirih

While the Research Department has been unable to locate a letter in which Shoghi Effendi stated that "women's suffrage was not part of her [Táhirih's] concept", the following extract from a letter dated 5 November 1949 written on behalf of the Guardian to a group of believers involved in arranging radio broadcasts in Latin America, may well be the one that Mr. … had in mind. The relevant section of this letter states:

“He feels that the projected radio broadcasts are of the utmost importance as they afford you an opportunity of bringing to many listeners a sense of the greatness of the Cause. In this connection he has some advice to give you: You should stick carefully to facts and beware of putting any interpretations of facts into it. Your best sources are Nabil's Narrative and Martha Root's book on Tahirih, as far as she is concerned, and, of course the general literature of our Faith. The Guardian advises you not to introduce into a series for public consumption anything obscure or mystical. By all means avoid the scene in the presence of Bahá'u'lláh between Tahirih and Quddus. Her separation from her husband and children, her teaching in Baghdad, her imprisonment and death, and her poems, make a beautiful and moving tale. He would not call her the first suffragette, for this certainly was strictly speaking no part of her concept.”

The resurrection of Christ and the Bible

 Memorandum

To: The Universal House of Justice

September 14, 1987

From: The Research Department

With reference to the letter dated 9 July 1987, in which .... requests information on Bahá'í concepts related to the Resurrection of Christ, we can offer the following information following our study of the question.

Before addressing the specific issue of the Resurrection, it is necessary to consider the general Bahá'í standpoint with regard to Christianity and the Bible. In his letter dated 28 March 1941 addressed to the believers throughout the West, Shoghi Effendi emphasizes:

“As to the position of Christianity, let it be stated without any hesitation or equivocation that its divine origin is unconditionally acknowledged, that the Sonship and Divinity of Jesus Christ are fearlessly asserted, that the divine inspiration of the Gospel is fully recognized, that the reality of the mystery of the Immaculacy of the Virgin Mary is confessed, and the primacy of Peter, the Prince of the Apostles, is upheld and defended....” (‘The Promised Day is Come’, rev. ed. (Wilmette: Bahá'í Publishing Trust, 1980); p. 109)

With particular regard to the Bible, a letter dated 28 May 1984 written on behalf of the Universal House of Justice in response to questions raised by an individual believer outlines two principles to be observed in studying this book:

Mani, Magi, Five-Pointed Star, Joseph Smith

 Memorandum

To: The Universal House of Justice

Date: 30 March 1987

From: The Research Department

Questions from Mr. …

Mr. … has raised several questions in a letter dated 16 December 1986. These questions have been referred to the Research Department for Study. We offer the following information.

1. Maní

We have not been able to identify any reference to Man! in the letters written by or on behalf of the beloved Guardian.

2. The Magi

The Research Department has identified two references to the Magi in Tablets written by ‘Abdu’l-Bahá. In one Tablet the Master expresses His hope that the recipient will be like that heavenly star which guided the Magi to Christ. He states in the other that the Magi looked with the eye of truth and were able to discover the star which was an evidence of the birth of Christ. They were thus led to the Son of Truth.

3. The Five-Pointed Star as a Symbol of the Faith

As Mr. … is no doubt aware, a letter written on behalf of the Guardian to an individual and published in "Bahá’í News" 228 (February 1950) on page 4 states:

Strictly speaking the 5-pointed star is the symbol of our Faith, as used by the Báb and explained by Him.

A reference to the use by the Báb of the five-pointed star is made on page 69 of "God Passes By" (Wilmette: Bahá'í Publishing Trust, 1974). However, the Research Department has not been able to identify the explanation to which Shoghi Effendi referred as the works of the Báb held at the World Centre are not as yet properly Indexed.

4. Joseph Smith and the Mormons

Interpretation of Biblical Verses

Memorandum

7 January 1986

To: The Universal House of Justice   

From: Research Department

Interpretation of Biblical Verses

The Research Department has studied the questions contained in the letter dated 27 November 1985 from Mr. -- to the Universal House of Justice concerning the interpretation of a number of verses from the Bible. We make the following comment.

In relation to the general question of the interpretation of biblical verses, the Guardian, in a letter dated 31 January 1955, written on his behalf to an individual believer, provided the following guidance:

"Except for what has been explained by Bahá'u'lláh and ‘Abdu'l-Bahá, we have no way of knowing what various symbolic allusions in the Bible mean."

It is clear from the Guardian's statement that we can be sure of the exact meaning of only such passages as have been authoritatively interpreted in our Writings. In time absence of any authoritative interpretation, the individual is free to draw his or her own conclusions about the meaning of the verses and prophecies. Some examples of individual interpretations include:

Ruth J. Moffett, "New Keys to the Book of Revelation". New Delhi: Bahá'í Publishing Trust, 1977.

Robert F. Riggs, "Apocalypse Unsealed". New York: Philosophical Library, 1981.

With regard to the interpretation of the Book of Revelation, the Guardian, in a letter dated 13 August 1944, written on his behalf to a individual believer, stated:

"…although the Book of Revelation has not been interpreted in the teachings from beginning to end there are many passages of it which have been interpreted. It is a very important book and very important in teaching the Bahá'í interpretation of certain Biblical passages to devout Christians."