News from Chile

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Even before being constructed, the planned Baha´i temple in Santiago, Chile is causing heated debate within that country. The magnificent temple which will have 9 alabaster petals, a capacity for 600 people and stand as high as a 10 story building is planned to begin construction in 2005. But first, a location will have to be found.The Baha´i community always thought that the temple would be situated on a plot of land outside of the Chilean capital. However, just as they began the process of requesting construction permits and such, the government of Chile, specifically the Bicentenary Commission approached the Baha´is of Chile with a surprising and generous offer. They asked the Baha´is to relocate the temple from outside the city to the Metropolitan Park situated on a prominent Northern hill just outside the city center.

This offer, made public in mid December, set off a huge debate within the political and public arenas. Chile, like most South American countries is full of Roman Catholic and Evangelical Christians and it is logical for the people, as well as the Churches, to be shocked by the offer to cede so much land and of such high caliber to a religion wholly unfamiliar to most Chileans. As well, the timing of the leaked information was inflammatory, coming at a time of deep religious significance. According to one politician who railed against the offer, “it makes no sense that the Bicentenary Commission has offered such land to a religion which has not even contributed one paragraph to the written history of Chile”.

The Bicentenary Commission was created to oversee different acts and events for the commemoration (on September 18th 2010) of the 200th anniversary of the Republic of Chile. And although it is under the supervision of Ministry of Housing, its function is strictly defined. In hindsight, it shouldn’t have been the organization to make such an offer because it automatically opened itself up for much deserved criticism.

It seems that the Baha´i community of Chile has an uphill (forgive the pun) battle to fight as the vast majority of Chileans know nothing about them nor their beliefs. They are therefore, easily mislead by erroneous reports by journalists who use the word “sect” to describe the Baha´i Faith. And in general they are ignorant of the basic facts related to the Baha´i Faith and can´t really be expected to be able to make a sound judgment call about the question. There has been no organized, public response by the Baha´is of Chile, either in rejecting the offer or in fighting in the political and public arena to ensure its success.

However, it is important to note that this whole debate was an entirely internal matter and true to form, the Baha´is did not side with nor entered the debate even. Also, it must be pointed out that the offer was not to simply give the Baha´i community of Chile the land in the park. This is a common misinformation spread within the Baha´i world community. Due to the legal ownership of the park lands on the hillside of Dos Gemelos, it is not possible to transfer title, instead, the offer was to lease the land for 50 years in return for relatively little consideration. Presumably, the lease would have been extended at its end. As well, there were numerous conditions to the offer and the non-compliance of any one of them would present the danger of the land and everything else reverting back to the government.

It didn´t take long for the Islamic community to throw in their two cents. Their reaction was predictable: vehemently negative. At the start of the hubbub, they announced that they may hold a press conference to discuss the Baha´i Faith, which they consider to be “adversarial” to Islam.

According to Mockenburg, one of the two Chilean politican most opposed to the idea, “they [Bicentenary Commission] have chosen the least appropriate place, but not only that: it strikes one as odd that they give this land to a religion practically insignificant and one which does not exist in Chile. For now, there is nothing constructed, because it is planned to begin in the middle of 2005, but what does the Baha´i religion have to do with our country and specifically, the Bicentenary Commission?”

In actuality, the Baha´i community of Chile numbers around 15,000. Roughly one for approximately a thousand Chileans.

Other politicans defended the offer made by the Commission saying that they don´t see it as a religious matter at all, but rather, recognize in it an opportunity to revitalize an area of the city and perhaps gain international accolades for the architectural qualities of the project. It is reasonable for them to think along these lines, especially as the Lotus Temple in India has shown just how powerful and prestigious such structures are and how positively they impact their immediate surroundings. As well, among urban planners the “Guggenheim effect” has also gained popularity after the revitalization that the city of Bilbao, Spain experienced with the location of the van guardian structure designed by Canadian-born architect, Frank Gehry.

One Chilean expert on sects and religions who has published a book on the Baha´i Faith said that if this decision goes forward, it may set a dangerous precedent where other small groups will expect equal treatment from the government. As well, many people argued against the location of the temple in the Metropolitan Park because they believe that the Commission should not give away land which is the right of all Chileans. To them it is not appropriate to cede such a public place to a specific group or organization. The politicans in favour of the decision pointed out that once constructed, the temple would be open to all the peoples of the world, regardless of religious affiliation, color or creed. And that the Baha´i Faith is a religion devoid of any form of clergy or fixed special ceremonies.

It would be wrong, however, to categorize the opposition to this offer as led by the Catholic Church. The Commission, itself has several members as representatives of the Catholic Church and they were the ones who made the original recommendation. Instead, it appears that most of the opposition to the idea came from misinformed public opinion as well as Evangelical churches and politician members of these churches who could not imagine the idea of an obscure religion putting down such prominent roots in their city.

The whole debate concluded as fast as it arose and having been one sided from the start, it was lost rather easily. The Baha´is, it seems, were happy to stand back and allow the people and government of Chile to make the final decision, knowing that they are not bound at all, to even accept the offer, where it to be confirmed and finalized. They refused to be drawn in to a debate or argument, only limiting themselves to correcting, when the opportunity arose, misinformation about themselves, their intentions and their faith.

Finally, an excuse was used to scrap the whole thing altogether: it seems that the zoning permits in the area of the park only allow a 3 story high building to be constructed and since the temple is atleast 10 storeys the project is not possible. The idea that such zoning restrictions can and sometimes is ammended was brushed aside. One gets the feeling that everyone involved, the politicians on both sides, as well as the Baha´is, simply want the conflict to go away.

So the search goes on for a location with the clock ticking (construction is supposed to begin in mid 2005). But the temple of Santiago seems to have garnered a unique distinction. Even before being built it is living up to its monicker of a “silent teacher”.

For an update on the Temple in Chile, click here and here (bottom of page).

LA Study Class Newsletter [#9]

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My notes:

This edition of the LA study class newsletter deals with a very interesting and controversial topic: politics. Some Baha´is believe that it is to be avoided like the plague, not discussed, not contemplated and certainly not engaged in. Others take a more nuanced approach from a different understanding of the Writings of the Faith. Of course, the corollary (of whichever argument you prefer) is the shape of the future world commonwealth: will it be a theocracy, with the institutions acting as the government? or will there be separation of church and state, the way it is in many countries today? or maybe it will be somewhere in between perhaps?

In a fascinating way, this presents a paradox. Almost always, the same misinformed Baha’is who interpret the Writings to mean avoiding any and all political activities, are the same who believe in theocracy (that the Baha’i administration will one day supplant the local (LSA), national (NSA) and worldwide (UHJ) governments. I´m not really sure how they ever untie their noodle after doing that sort of mental gymnastics

And surprising (or simply forgotten) to most Baha´is is that Abdu´l-Baha actually encouraged Baha´is during His time to run for and hold political office. I believe it was for the Iranian parliament at that time (or a similar body if not that exactly). Basically, Abdu´l-Baha gave guidance and advice to individual Baha´is to represent the well being of their society while not engaging in partisan political games. And many did in fact run for and hold political office.

Of course, this topic has been a very touchy one even from the beginning of the Babi Faith. At that time, early Babis would sometimes declare, while travel teaching in new cities and territories, that all the wealth, properties and governing authority there now belonged to the Bab. Not surprisingly, some mistook this as a politically subversive agenda rather than a spiritual message. The misunderstandings continued with Baha´u´llah and Abdu´l-Baha. They were maligned by their enemies with the false charges that they were interested in ¨taking over¨. They each painstakingly repeated over and over again that this was not ever their wish, but rather that their goal was the betterment of mankind through God´s message for today.

And indeed, today it would be false to say that the Baha´i Faith is not active politically. We have had a very active and successful UN office in NY for many years. Mainly they have been drawing the world´s attention to the atrocious manner in which the IRI treats Baha´is. There have also been some isolated incidents of more explicit involvement. For example the case of an NSA who has lobbied, along with other religious groups of their country, against proposed same sex legislation. Is this not involvement in politics?

Finally, the newsletter discusses the nature of deepening in the Baha´i Faith. This is a very important matter as most, if not all of these little misunderstandings and erroneously held beliefs, are a result of ignorance and apathy. Most Baha´is don´t really bother to deepen in the Writings, to ask difficult questions, or to try to then answer them. Unfortunately, this sad state of affairs has gotten much worse with the systematic and regimented Ruhi training course which is nothing more than colour by number deepening.

Before proceeding, you might also want to read the introduction to the LA study class, here.

On with the 70´s show . . .

[START DOCUMENT]
[Ed. personal home address]
February 10, 1977
Dear Baha’i Friends:

The class met again on Saturday, Feb 5th in the lavishly furnished apartments of Dinny and Mandy Gronich of Studio City. The presentation was given by Tony Lee, and as advertised, covered the Baha’i attitude towards politics. Tony passed around purple dittoed copies of a four page compilation on the subject for the dozen or so who attended. (A copy of this compilation should be enclosed in this mailing.) He emphasized that the compilation was not complete, that the quotes were not properly checked, that it had lots of typos, etc. So use it only as a study guide, not as a true source.

Tony began by noting that the Baha’i teachings on politics are largely misunderstood. Again, “fireside information” came under attack. A great many believers apply the well-known prohibition against non-interference in “politics” to virtually any organization standing outside of our own Administrative Order. It is common to hear the catch all phrase “non-participation in politics” used as a justification for not reading newspapers, not voting in national elections, being grossly ignorant of current events, being indifferent to the welfare of the nation, or even being openly contemptuous of those who aren’t. The prevailing view (at least in this area) is that since Baha’is must not have anything to do with politics, they may not be politically concerned or take any part in the affairs of the state. Tony maintained that this is a gross distortion of the correct Baha’i view. The Writings repeatedly urge the believers to remain politically concerned and to actively work for the betterment of their respective governments – without becoming entangled in partisan politics or in struggles for political power.

At this point, it would be a good idea to stop reading this letter and spend some time looking over the quotations.

You’ll notice that the various quotations seem to be confusing, even contradictory. Tony explained that he had deliberately chosen the quotes to set up a kind of ‘debate’ within Writings themselves – some quotes urging Baha’is to withdraw from the world and its affairs, others urging us to work in the world for the betterment of our nation, and of mankind. Tony proposed an interesting explanation for the apparent contradictions, one which was not accepted by everyone however. He claimed that the word “politics” is used in two different ways in the Writings. That is, that it has two different definitions. One definition is: The affairs of government. Baha’is are not forbidden to become involved in the affairs of the governments, indeed they are urged to do so. The other definition is: The struggle for power within the state or government. This is the politics (the partisan, factionalized, and destructive politics) from which Baha’is must strictly refrain.

Tony drew particular attention to the quotation from Shoghi Effendi (through his secretary) which made it clear that Baha’is may participate in demonstrations, and seemed to imply that they are morally obligated to do so when some basic principle is at stake (p.3) . He also emphasized the quotations of the Guardian and the House of Justice which say that Baha’is should demonstrate their love of country by working through “the administrative channels” of government. This is the politics of “the right type” mentioned by Abdu’l-Baha. Terry noted, however, that though Baha’is are not forbidden to become involved in this type of “politics”, it may not always be wise for them to do so (especially when a highly controversial issue is involved). In such cases as this, the Institutions of the Faith may ask Baha’is to withdraw, for the protection of the Cause.

Taking this bifurcated approach, Tony argued that individual Baha’is may not take part in politics when it involves the partisan, factionalized struggle for power in a state (Democrat vs. Republican, Labor vs. Conservative, Socialist vs. Fascist, etc.). But, the believers are encouraged to take an active role in the affairs of the state. So, that side of politics dealing with the legislative decision-making process is permissible. It is under this heading that, for example, Baha’is vote in elections. Voting is, in itself, a political act.

Tony also drew a distinction between what individual Baha’is may do and what the administrative institutions of the Faith may do. While Baha’is are encouraged to take a role in political affairs, the institutions are strictly forbidden from doing so, he asserted. Administrative institutions are not to discuss politics nor become in any way [Ed. involved] in the questions of the day. Institutions, such as local assemblies, are concerned with the welfare of mankind, but not with the various political schemes designed to affect that welfare.

There was some disagreement to this. It was argued that individual Baha’is are as much forbidden to enter the area of governmental concern and controversial questions as the administrative bodies are. However, just where this approach would leave the Baha’i Faith and an issue such as , civil rights, was not made clear.

Some of the quotations, especially those cited from Promulgation of Universal Peace, touched off an uproar among class members and the summary above is a good deal more lucid than our discussion was. We got sidetracked several times and the confusion indicates this question is not nearly so simple as had been imagined. Clearly, it is not a cut and dried issue. When does a social issue become a partisan political one? It all depends on circumstances. Although our discussion was lively, we reached no definite conclusions and wound up unreconciled on this difficult topic.

Identity Crisit Dept.: Almost from the beginning of these classes there has existed a difference of opinion over what and why they ought to be about. That division surfaced on the last session and we spent almost as much time bashing away at it as we did in discussion the day’s topic. Here, in summary, is the root of the problem. A few class members want our sessions to be geared more toward productive activity, viz., producing what might be called work papers, or even articles destined for “World Order” [Ed. a Baha'i magazine] on various aspects of the Faith. Others argue that the classes are not non-productive if nothing concrete comes out of them; they are productive if those who attend (and presumably read these summaries) learn something.

But there remains an air of tension between the “academic” faction and those who favor a more social, personal and experience-oriented approach. The emergence of this conflict led to a discussion of the nature of deepening classes and why they are so universally dreary and boring. Many Baha’is who attend classes approach the topic of discussion equally ignorant. Let us suppose the class in on the Kitab-i-Iqan. Chances are those in attendance have not read the book or not very thoroughly, at any rate. (They would argue that is what they come to class to do, but that’s another story.) With everyone equally disadvantaged, the only real option is to pass the book around and read aloud from it by turns. We’ve all been through that and regard it with all the affection of the Hong Kong flu. Once book passing is the order of the day, people become afraid to comment overmuch of what is being read. We Baha’is have it drummed into us that no individual is an authority nor has interpretive rights. That’s all true, but it works against discussion about what Baha’u'llah meant by a certain allusion or what a bit of symbolism might stand for. Without a teacher who has a lot of knowledge about a topic, “study classes” quickly bog down into oral elocution sessions.

There are other problems with deepening. One class member said the more deepened he became in the Faith, the less able he felt he could write or talk about it. It’s a kind of quirky religious state of being spiritually muscle bound. Some Baha’is deepen more and teach less. The problem is, the more they know, the more they feel they must explain. Soon, a fireside has evolved into a semi-academic discussion and not a summary of Baha’i beliefs designed to encourage Baha’i non-Baha’is to begin their own independent investigation of Baha’u'llah.

By this point, we were fully immersed in verbalizing our concerns and frustrations about being Baha’is. One class member said we ought to study the relation between belief and scientific inquiry, arguing these ought to be complimentary, not contradictory. Another person asserted the basic trouble with Baha’is is not that it has been tried and found wanting, but that it has been found difficult and demanding, and therefore never really tried. And so it went. We finally patched over our differences with a compromise solution.

As Tony suggested, we agreed to ask Mr. Kazem Kazemzadeh to talk to the class about the Baha’i community of Ishqabad [Ed. alternate spelling: Ashkhabad] . In brief, this community was established in pre-revolutionary Russia and flourished. Ishqabad is the site of the first Baha’i House of Worship anywhere in the world. In a step-by-step approach, the Soviet authorities clamped down on Baha’i activities, ultimately, seizing the temple and outlawing Baha’i religious activities.

Mr. Kazemzadeh, we understand, served on the local assembly of Ishqabad and so is what historians would droll over as a “primary source”. Our plan is to invite him to address the class at least once, and maybe two or three times, if he is willing, about the Baha’i community of Ishqabad. That community had a number of unique qualities. For example, it was probably the only major Baha’i community to exist in relative freedom in the late 19th and early 20th centuries. Baha’i communities existed elsewhere, of course. But, for the most part, their roots where in Muslim countries (Iran, predominantly) where the Baha’i Faith suffered under various states of repression. Ishqabad also underwent the unhappy fate of drawing the focus of Communist persecution. How that worked, what the local assembly did in response to it and just what happened in Ishqabad are all questions which we hope to have Mr. Kazemzadeh answer.

The class on Ishqabad is set for 3 pm, Sunday, March 6, at Tony’s apartment [Ed. private home address]. Mr. Kazemzadeh will discuss his personal recollections of the Baha’i community of Ishqabad. All class members planning to attend are urged to read about the city and the House of Worship there by consulting back volumes of “Baha’i World”. The success of this class will, in large measure, depend on the information elicited from Mr. Kazemzadeh. If you plan to attend, please prepare questions to ask him. In line with this special event, Bonnie Barnes’ class on “A Baha’i Theory of Personality” will be postponed to a future class meeting.

Gentle Reminder Dept.: For those of you on our mailing list who have not already done so, please send Tony $1 per month to offset the photocopying and mailing costs of this effuvia. We’re not using the money to set up a slush fund. Honest. We regret to write this, but those who do not send in their money will be dropped from the list. HOWEVER, this reminder does NOT apply to anyone on the list who resides outside the United States. Overseas readers will continue to receive these paltry offerings free. No, no, don’t grovel in gratitude, it’s just part of the service.

Hart Times Dept.: Okay, gang, we need volunteers to make presentations to the class. The success of the classes depends on the willingness of its participants to undertake research and present topics near and dear to our heaving bosoms. Without that, ain’t no classes. Don’t just sit there reading this, volunteer, dagnabit.

NEXT CLASS: Will be at 12:30 pm on Saturday, February 19th. Location: the seaside retreat of Jon and Chris Hendershot [Ed. personal phone and address follows]. Greg Wahlstrom will usher in the calamity for us (would you believe germ warfare? No? How about squirt guns at point-blank range?)

[Ed. the compilation prepared for the above class re politics follows]

THE PUZZLE OF POLITICS: Where do ya stand?

From the Writings of Baha’u'llah:

That one indeed is a man who, today, dedicateth himself to the service of the entire human race. The Great Being saith: Blessed and happy is he that ariseth to promote the best interests of the peoples and kindreds of the earth. In another passage He hath proclaimed: It is not for him to pride himself who loveth his own country, but rather for him who loveth the whole world. The earth is but one country, and mankind its citizens.

Gleanings p.250

The All-Knowing Physician hath His finger on the pulse of mankind. He perceiveth the disease, and prescribeth, in His unerring wisdom, the remedy. Every age hath its own problem, and every soul its particular aspiration. The remedy the world needeth in its present-day afflictions can never be the same as that which a subsequent age may require. Be anxiously concerned with the needs of the age ye live in, and center your deliberations on its exigencies and requirements.

Baha’i World Faith p.36
[Ed. also Gleanings p.213]

. . . Forbear ye from concerning yourselves with the affairs of this world and all that pertaineth unto it, or from meddling with the activities of those who are its outward leaders. The one true God, exalted be His glory, hath bestowed the government of the earth upon the kings. To none is given the right to act in any manner that would run counter to the considered views of them who are in authority. That which He hath reserved for Himself are the cities of men’s hearts; and of these the loved ones of Him Who is the Sovereign Truth are, in this Day, as the keys. . .

Gleanings p.241

From the Writings of Abdu’l-Baha:

You can best serve your country, if you strive, in your capacity as a citizen of the world, to assist in the eventual application of the principle of federalism underlying the government of your own country to the relationships now existing between the peoples and nations of the world.

quoted in World Order of Baha’u'llah p.37

The Bahá’ís must not engage in political movements which lead to sedition. They must interest themselves in movements which conduce to law and order. In Persia at the present time the Bahá’ís have no part in the revolutionary upheavals which have terminated in lawlessness and rebellion. Nevertheless, a Bahá’í may hold a political office and be interested in politics of the right type. Ministers, state officials and governor-generals in Persia are Bahá’ís, and there are many other Bahá’ís holding governmental positions; but nowhere throughout the world should the followers of Bahá’u’lláh be engaged in seditious movements. For example, if there should be an uprising here in America having for its purpose the establishment of a despotic government, the Bahá’ís should not be connected with it.

Promulgation of Universal Peace, Vol. II p.233
[Ed. in recent editions, p.238]

O ye beloved of the Lord! It is incumbent upon you to be submissive to all monarchs that are just and to show your fidelity to every righteous king. Serve ye the sovereigns of the world with utmost truthfulness and loyalty. Show obedience unto them and be their well-wishers. Without their leave and permission do not meddle with political affairs, for disloyalty to the just sovereign is disloyalty to God Himself.

The Will and Testament of Abdu’l-Baha, p.15

IX.—The ninth principle of Bahá’u’lláh is: That Religion should not concern itself with Political Questions. Religion is concerned with things of the spirit, politics with things of the world. Religion has to work with the world of thought, whilst the field of politics lies with the world of external conditions.

Paris Talks, p.132-133

He has ordained and established the House of Justice which is endowed with a political as well as a religious function, the consummate union and blending of church and state. . .

Promulgation of Universal Peace, Vol. II p.452
[Ed. in recent publications, p.455]

. . . also the irrefutable command that the Blessed Perfection hath given in Tablets that the believers must obey the kings with the utmost sincerity and fidelity, and He hath forbidden them to interfere at all with political problems. He hath even prohibited the believers from discussing political affairs.

Tablets of Abdu’l-Baha, p.498

O thou servant of Baha’! Thou hast asked regarding the political affairs. In the United States it is necessary that the citizens shall take part in elections. This is a necessary matter and no excuse from it is possible. My object in telling the believers that they should not interfere in the affairs of government is this: That they should not make any trouble and that they should not move against the opinion of the government, but obedience to the laws and the administration of the commonwealth is necessary. Now, as the government of America is a republican form of government, it is necessary that all the citizens shall take part in the elections of officers and take part in the affairs of the republic.

Tablets of Abdu’l-Baha, p.342-3

From the works of Shoghi Effendi:

Let him also attempt to devise such methods as association with clubs, exhibitions, and societies, lectures on subjects akin to the teachings and ideals of his Cause such as temperance, morality, social welfare, religious and racial tolerance, economic cooperation, Islám, and Comparative Religion, or participation in social, cultural, humanitarian, charitable, and educational organizations and enterprises which, while safeguarding the integrity of his Faith, will open up to him a multitude of ways and means whereby he can enlist successively the sympathy, the support, and ultimately the allegiance of those with whom he comes in contact.

Advent of Divine Justice, p.43
[Ed. in recent editions, p.51]

That Baha’is may take part in demonstrations was made clear by Shoghi Effendi when a number of Baha’i students at the University of Chicago joined a protest against racial prejudice and carried a placard with the word “Baha’i” on it. Mr. Ellsworth Blackwell asked the Guardian: Is there anything wrong with the protesting of Baha’i student groups against racial prejudice along with other student organizations? The beloved Guardian replied through his secretary (January 1948) : He does not see any objection to Baha’i students taking part as Baha’is in a protest such as that mentioned in the clipping. On the contrary, he does not see how they could remain indifferent when fellow students were voicing our own Baha’i attitude on such a vital issue and one we feel so strongly about.

Human Rights and the Baha’i Faith (The NSA of the USA) Baha’i World insert 6/64
[Ed. I haven't found this - either in electronic or hardcopy format - but find it fascinating]

Let them refrain from associating themselves, whether by word or by deed, with the political pursuits of their respective nations, with the policies of their governments and the schemes and programs of parties and factions. In such controversies they should assign no blame, take no side, further no design, and identify themselves with no system prejudicial to the best interests of that world-wide Fellowship which it is their aim to guard and foster. Let them beware lest they allow themselves to become the tools of unscrupulous politicians, or to be entrapped by the treacherous devices of the plotters and the perfidious among their countrymen. Let them so shape their lives and regulate their conduct that no charge of secrecy, of fraud, of bribery or of intimidation may, however ill-founded, be brought against them. Let them rise above all particularism and partisanship, above the vain disputes, the petty calculations, the transient passions that agitate the face, and engage the attention, of a changing world. It is their duty to strive to distinguish, 65 as clearly as they possibly can, and if needed with the aid of their elected representatives, such posts and functions as are either diplomatic or political from those that are purely administrative in character, and which under no circumstances are affected by the changes and chances that political activities and party government, in every land, must necessarily involve. Let them affirm their unyielding determination to stand, firmly and unreservedly, for the way of Bahá’u’lláh, to avoid the entanglements and bickerings inseparable from the pursuits of the politician, and to become worthy agencies of that Divine Polity which incarnates God’s immutable Purpose for all men.
It should be made unmistakably clear that such an attitude implies neither the slightest indifference to the cause and interests of their own country, nor involves any insubordination on their part to the authority of recognized and established governments. Nor does it constitute a repudiation of their sacred obligation to promote, in the most effective manner, the best interests of their government and people.

World Order of Baha’u'llah, p.64-5

We should—every one of us—remain aloof, in heart and in mind, in words and in deeds, from the political affairs and disputes of the Nations and of Governments. We should keep ourselves away from such thoughts. We should have no political connection with any of the parties and should join no faction of these different and warring sects. Absolute impartiality in the matter of political parties should be shown by words and by deeds, and the love of the whole humanity, whether a Government or a nation, which is the basic teaching of Bahá’u’lláh, should also be shown by words and by deeds…

Directives from the Guardian, p.56-7

The cardinal principle which we must follow … is obedience to the government prevailing in any land in which we reside…. We see therefore that we must do two things—Shun politics like the plague, and be obedient to the Government in power in the place where we reside… We must obey in all cases except where a spiritual principle is involved, such as denying our Faith. For these spiritual principles we must be willing to die.

Such a rectitude of conduct must . . . characterize the attitude of every loyal believer towards nonacceptance of political posts, nonidentification with political parties, nonparticipation in political controversies, and nonmembership in political organizations and ecclesiastical institutions.

Advent of Divine Justice, p. 22
[Ed. in recent editions, p.26]

Letters of the Universal House of Justice:

Because love for our fellowmen and anguish at their plight are essential parts of a true Baha’i's life, we are continually drawn to do what we can to help them. It is vitally important that we do so whenever the occasion presents itself, for our actions must say the same thing as our words — but this compassion for our fellows must not be allowed to divert our energies into channels which are ultimately doomed to failure, causing us to neglect the most important and fundamental work of all.

UHJ Messages 1963-1986, p.126
[Ed. in the 1982 edition see pp. 24, 29-33]

[END DOCUMENT]

Links:

The original scanned documents can be found here.

Baha´i Angst

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Unless you have been active in Baha´i cyberspace and know about both the ¨official¨and un-official Baha´i stuff that goes on there, the humour and wit of Baha´i Angst will be lost on you (this is probably my favourite btw). And you´ll probably scratch you´re head in confusion and then move on, regretting that you lost those 15 seconds visiting it that you´ll never get back.

Its a bit like appreciating SNL, I guess. If you´ve lived in a cave somewhere for the past couple of years, away from the current events, celebrity news, etc. the satire being showcased in front of you in their skits is simply wasted. So if you don´t want to appear like a dumfounded loser while others are on the floor clutching their guts, get thee to a few archived Baha´i groups (like Talisman, UeB, Beliefnet, talk.religion.bahai, and the like).

But mainly, I write about it for those few hearty souls who have been around the block a few times but have yet, somehow, unluckily not tripped onto it by themselves.

Enjoy.

LA Study Class Newsletter [#8]

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My Notes:This edition of the newsletter contains the first attempt to broach Biblical topics within the class – specifically, Paul’s pattern of composition in I Corinthians. As well, there is a restatement of the general guiding principles of the group for those who have recently joined. The guiding principles are important foundations for any intelligent and fruitful discussion and I can understand why they are repeated here. Most Baha’is (then, as now) have a sense that they shouldn’t ask hard questions nor stray from that which is generally accepted for fear that others (individual Baha’is as well as institutions) think that their faith is suspect. Therefore, there is a real need to establish these basic principles as given before proceeding.

Before proceeding, you might also want to read the introduction to the LA study class, here.

On with the 70′s class . . .

[START DOCUMENT]

[Ed. home address removed]
January 26, 1977

Dear Baha’i Friends,Jon Hendershot of Manhattan Beach made the main presentation at the Baha’i study group meeting of January 23. His talk was on Paul’s pattern of composition and use of symbols in the 15th chapter of I Corinthians.

Jon noted that many Baha’is blame Paul for the conception that many modern Christians have of a literal descent from a literal heaven of Christ’s physically-resurrected body. In I Corinthians 15, for instance, this impression is given since Paul asserts Christ’s resurrection before discussions of the afterlife and the return of Christ and the setting up [of] the Kingdom of God on earth. Between these two subjects come these famous lines: “As in Adam all men die so in Christ will all be brought to life; but each in his own place. Christ the firstfruits, and afterwards, at his coming , those who belong to Christ.” The literal interpretation of these line is further enforced by Paul’s assertion that true Christians at Christ’s second coming will be “clothed with immortality”without physically dying.

For Baha’is, Paul’s message is not confusing. He asserts that there is an afterlife where souls exist after the body dies. Christ was resurrected spiritually to that Kingdom. The return of Christ is described symbolically. Adam is a symbol for man’s lower nature, while Christ is a symbol for man’s higher nature. Through Christ’s perfections, individuals can attain to the higher nature.

What makes I Corinthians 15 confusing is the juxtaposition of a discussion of the afterlife and the return of Christ with the symbols of Christ and Adam sandwiched in between. With all of these subjects on top of each other, the whole chapter has a phantasmagorical effect. Certainly, this pattern is deliberate in asmuch as Paul follows it twice within the space of I Corinthians 15 alone. The question is: why does Paul do this? Does he seek to befuddle or mislead his readers, or is there method in his madness.

Jon asserted that there are two reasons for Paul’s pattern. First, the afterlife and the Kingdom of God on earth, that is to be established at Christ’s second coming, are analogous subjects in Paul’s mind. This was demonstrated by showing that these two subjects plus two others — the soul and the Christian church — were all individually (and perhaps collectively) symbolized for Paul by the single image of Christ’s crucifiction and resurrection. Paul writes that we must all “crucify” “the lower natures” (Galatians 5:22-25) and take on the spiritual perfections of the higher nature. Elsewhere (Romans 12:5), he calls all Christians and Christ all together “one body.” Christ’s church and the soul are prefigurations of both the Kingdom of God (the afterlife) and the Kingdom of God on earth. All these, then, are analogical subjects, and it is logical for Paul to treat two of them together, since each one reflects on the other.

The second reason for Paul’s pattern of composition is that it is modeled after an Old Testament method of composition. Drawing ideas and materials from A. C. Charity’s Events and Their Afterlife, Jon noted that some Old Testament prophets used the merging of analogical past, near past and future events or situations in the present to stimulate spiritual change in the reader. The most evoked event was the Exodus, where the Jews were compelled to either accept or reject God’s Will. The future event that was contrasted with the Exodus was the Judgement, where spiritual life or death would be decided. This promise from Isaiah 11:11-15 is also germane to a parallel future event: “Yahweh will extend his hand . . . and there will be a highway from Assyria for the remnant which is left of his people, as there was for Israel when they came up from the land of Egypt.” Both Old Testament scripture and rituals impinge analogical past and future events on the present to create moments of heightened feeling that motivate the individual to obey God and strive for spiritual perfections, instead of living solely on a natural plane.

Paul follows this pattern in I Corinthians 15 by invoking figures who made past spiritual decisions (Adam failed, while Christ succeeded) between two eschatological moments (future events — the afterlife and the establishment of the Kingdom of God on earth). That this is to have a beneficial spiritual impact on the reader is made explicit by these lines: “Make no mistake: ‘bad company is the ruin of a good character.’ Come back to a sober and upright life and leave your sinful ways.” (I Corinthians 15 :33-34)

Some criticisms were made by the study group. It was pointed out that A.C. Charity’s views on
“primitive religions” were accepted too readily by the speaker and were superflous to the main thrust of the talk. Furthermore, it was suggested that ritual and scripture have other roles than the one discussed. There was also some disagreement over how much Judaism emphasised as a future event the coming of the Lord of Hosts and the establishment of an earthly righteous kingdom.

Back to the Basics Dept.: Over the weeks since these classes began last november we’ve picked up a good many new names on the mailing list (more about that below) . So, we thought it would be a good idea to restate for those who just joined us (hello out there) that our Baha’i study group meets every other week (more or less) to take on various topics. In recent meetings we have pondered and argued about myth and ritual in the Baha’i Faith (both exist, though many Baha’is would heatedly deny this), the effects of religion on personality and we have undertaken a critical analysis of an article in a recent “World Order” magazine by Denis MacEoin, a British Baha’i scholar, writing on “The Concept of Nation in Islam”. And, we have traced, using non-Baha’i sources, the fate of a band of covenant breakers in Akka (would you believe . . . they opened a used camel lot in Qatar? would you believe it was a falafel stand in Islamabad? No? Well, then, how about a pizzaburger joint in Fresno? )

With so many new faces showing up and new names on the mailing list , it ought to be restated that the approach of the class is academic and intellectual, in the best sense of those terms. We hope to help dispel some of the all-too-common bits of misinformation about the Baha’i Faith perpetrated by (one assumes) well-meaning but poorely deepened Baha’is. We go about our task in no organized, nor are we crusaders . We expect those who attend the classes (and everyone who can is encouraged to do so) to prepare topics for discussion, and this will involve some research.

There are only a few groundrules to our discussions: (1) No topics are taboo. We’ve thrashed out covenant breaking and its implications and its causes.We’ve wondered aloud about whether certain passages in the Kitab-i-Aqdas are sexist. In short, there are no questions which cannot be expressed openly and bluntly. (2) No one’s commitment to the Baha’i Faith can be questioned. We enter these classes as Baha’is with a common commitment to its beliefs which is above challenge or suspicion. Statements made and positions taken are done so in good faith. We may be wrong — indeed, expect to be in error on occasion — but no one is to be considered subversive for taking an unpopular or offbeat stance. (3) Ideas and viewpoints inevitably will differ, and ought to. All those who present papers should expect that their ideas will be challenged and ought to be ready to support them with evidence acceptable to others.

Last time we held an impromptu analysis of how the classes have been going so far and seemed to agree they were more informal and less radical than at the beginning. But perhaps compensating for this is the fact that we have aggressively attacked old concepts and, along the way generated, an excitement about deepening that makes the old style pass-the-book-around class seem Neanderthal by comparison. There are still some rough spots. Too often those who attend the classes find themselves in the position of having to react to someone else’s paper without having any familiarity with the subject matter. That puts everyone at a disadvantage. We are trying to make future discussions include suggested reading s to help the listeners understand the intent of each topic.

Speaking of topics we are canvassing for a volunteer to present one. Class members thought it was time we had a discussion and review of the almost seven-year period when the Baha’i Faith was without official leadership. From November, 1957, when Shoghi Effendi died, until April, 1963, when the first Universal House of Justice was elected, the Baha’i Faith passed through one of its most critical periods. How the upper level leadership functioned and an analysis of what happened, and why, is something we like to hear about. Any takers? If so, contact Tony Lee.

Nuts and Bolts Dept. : ok, gang, we got problems. Our mailing list is now up to 40+ names and the expense of it all has devolved on Tony like a 253-pound lady plopping down for a picnic lunch. Those who have atteneded the classes in person have kicked in some money. It hasn’t been nearly enough, and its unfair to depend on them. The duplication and mailing costs of these summaries come to about $20 per issue. Class members decided, after discussing the matter, to charge for these letters. So, it will now cost you $1 per month to remain on the mailing list. That should offset the cost of sending these out. We hate to sound ruthless, but those who do not pay (and mail your money; checks, no cash please, to Tony Lee, whose address appears at the beginning of this missive) will be dropped from the subscriber list. EXCEPTION: the mailing fee will NOT apply to anyone on the list who resides outside of the continental United States. Persons living overseas who reveive these summaries will continue to be subsidized. The rest of us can consider that an inducement to go pioneering.

NEXT MEETING: will take place (God willing, and the [Ed. best estimate of word:] crik don’t rise) at 11 am on Saturday, Feb. 5, 1977. Location: the palatial realms and sumptuous delights of Dinny and Mandy Gronich [Ed. personal home address and phone number follows]. Dinny urges all those planning to attend to consult a map beforehand. He tried to explain how to get there, but wound up mumbling “Actually, you can’t get there from here.” Very reassuring. Mark your calendars and remember the time and location. Bonnie Barnes was to have presented her paper on “A Baha’i Theory of Personality”, but requested an extention of time. So, instead Tony Lee will review the relation of the Faith to politics. We talked about this some at the last meeting and discovered there is a lot of cofusion about this point. For instance, one class member told how she was instructed by a local assembly where she used to drop out of the local National Organization of Women (NOW) chapter in which she was a member. The assembly members thought that NOW qualified as a political organization. They were wrong; it doesn’t. Tony suggest that everyone read the relevant passages about politics in the World Order of Baha’u'llah, pp.64-65 and whatever might apply to the topic which appears in Baha’i Administration. Bonnie Barnes’ presentation will be re-scheduled for a future class. The next meeting. . . uh. . .that is, the meeting after the next one will take place at 2 pm Sunday, Feb. 20, 1977 at Jon and Chris Hendershot’s [Ed. personal address follows]. Greg Wahlstrom will present a paper on the calamity. Passports, prayer books, Geiger counters and flame-proof attire are advised.

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The original scanned documents can be found here.