# The National Spiritual Assembly

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> Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Bahá'u'lláh, The National Spiritual Assembly, bahai-library.com.
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> 
> The National Spiritual Assembly
> A Compilation Prepared by the Research Department of the Universal House of Justice
> October 2023
> 
> ***
> A Pivotal Instrument of the Administrative Order
> The Administrative Order: Nucleus and Pattern of the World Order of Bahá’u’lláh
> Role of the National Spiritual Assembly
> An Ethos of Loving Service
> Interdependence of the Elected and the Appointed
> Facilitating an Evolving Framework for Action
> Evolution of the Administrative Order and its Institutions
> A Learning Mode
> Building Institutional Capacity and Developing Human Resources
> Regional Bahá’í Councils
> The Training Institute
> Local Spiritual Assemblies
> The Institution of the Fund
> Releasing the Society-Building Power of the Cause
> Propagation of Divine Teachings
> Contributing to Social Transformation
> Social Action
> Involvement in the Discourses of Society
> Spiritual Health and Vitality of the Bahá’í Community
> The Three Protagonists
> 
> ***
> 
> A Pivotal Instrument of the Administrative Order
> 
> The Administrative Order: Nucleus and Pattern of the World Order of Bahá’u’lláh
> 
> The world’s equilibrium hath been upset through the vibrating influence of this most great,
> this new World Order. Mankind’s ordered life hath been revolutionized through the agency of this
> unique, this wondrous System—the like of which mortal eyes have never witnessed.
> (Bahá’u’lláh, The Kitáb-i-Aqdas, par. 181)                                           [1]
> 
> It should be remembered by every follower of the Cause that the system of Bahá’í
> administration is not an innovation imposed arbitrarily upon the Bahá’ís of the world since the
> Master’s passing, but derives its authority from the Will and Testament of ‘Abdu’l-Bahá, is
> specifically prescribed in unnumbered Tablets, and rests in some of its essential features upon the
> explicit provisions of the Kitáb-i-Aqdas. It thus unifies and correlates the principles separately laid
> down by Bahá’u’lláh and ‘Abdu’l-Bahá, and is indissolubly bound with the essential verities of the
> Faith. To dissociate the administrative principles of the Cause from the purely spiritual and
> humanitarian teachings would be tantamount to a mutilation of the body of the Cause, a
> separation that can only result in the disintegration of its component parts, and the extinction of
> the Faith itself.
> (Shoghi Effendi, from a letter dated 27 February 1929, in The World Order of
> Bahá’u’lláh: Selected Letters (Wilmette: Bahá’í Publishing Trust, 1991), p. 5) [2]
> 
> The Administrative Order which lies embedded in the teachings of Bahá’u’lláh, and which the
> American believers have championed and are now establishing, should, under no circumstances, be
> identified with the principles underlying present-day democracies. Nor is it identical with any
> purely aristocratic or autocratic form of government. The objectionable features inherent in each
> of these political systems are entirely avoided. It blends, as no system of human polity has as yet
> achieved, those salutary truths and beneficial elements which constitute the valuable
> contributions which each of these forms of government have made to society in the past.
> Consultation, frank and unfettered, is the bedrock of this unique Order. Authority is concentrated
> in the hands of the elected members of the National Assembly. Power and initiative are primarily
> vested in the entire body of the believers acting through their local representatives. To generate
> those forces which must give birth to the body of their national administrators, and to confer,
> freely and fully and at fixed intervals, with both the incoming and outgoing National Assemblies,
> are the twofold functions, the supreme responsibility and sole prerogative of the delegates
> assembled in Convention. Nothing short of close and constant interaction between these various
> organs of Bahá’í administration can enable it to fulfil its high destiny.
> (From a postscript by Shoghi Effendi appended to a letter dated 18 November 1933
> written on his behalf to a National Spiritual Assembly)                               [3]
> 
> Dearly-beloved friends! The onrushing forces so miraculously released through the agency of
> two independent and swiftly successive Manifestations are now under our very eyes and through
> the care of the chosen stewards of a far-flung Faith being gradually mustered and disciplined.
> They are slowly crystallizing into institutions that will come to be regarded as the hall-mark and
> glory of the age we are called upon to establish and by our deeds immortalize. For upon our
> present-day efforts, and above all upon the extent to which we strive to remodel our lives after
> the pattern of sublime heroism associated with those gone before us, must depend the efficacy of
> the instruments we now fashion—instruments that must erect the structure of that blissful
> Commonwealth which must signalize the Golden Age of our Faith.
> (Shoghi Effendi, from a letter dated 8 February 1934, in The World Order of Bahá’u’lláh,
> p. 98)                                                                                  [4]
> 
> Let no one, while this System is still in its infancy, misconceive its character, belittle its
> significance or misrepresent its purpose. The bedrock on which this Administrative Order is
> founded is God’s immutable Purpose for mankind in this day. The Source from which it derives its
> inspiration is no one less than Bahá’u’lláh Himself. Its shield and defender are the embattled hosts
> of the Abhá Kingdom…. The pillars that sustain its authority and buttress its structure are the
> twin institutions of the Guardianship and of the Universal House of Justice. The central, the
> underlying aim which animates it is the establishment of the New World Order as adumbrated by
> Bahá’u’lláh. The methods it employs, the standard it inculcates, incline it to neither East nor West,
> neither Jew nor Gentile, neither rich nor poor, neither white nor colored. Its watchword is the
> unification of the human race; its standard the “Most Great Peace”; its consummation the advent
> of that golden millennium—the Day when the kingdoms of this world shall have become the
> Kingdom of God Himself, the Kingdom of Bahá’u’lláh.
> (Shoghi Effendi, from a letter dated 8 February 1934, in The World Order of Bahá’u’lláh,
> pp. 156–157)                                                                            [5]
> 
> In emphasizing its distinctiveness, Shoghi Effendi has pointed out that “this Administrative
> Order is fundamentally different from anything that any Prophet has previously established,
> inasmuch as Bahá’u’lláh has Himself revealed its principles, established its institutions, appointed
> the person to interpret His Word and conferred the necessary authority on the body designed to
> supplement and apply His legislative ordinances.” In another statement, he maintains that “It
> would be utterly misleading to attempt a comparison between this unique, this divinely-conceived
> Order and any of the diverse systems which the minds of men, at various periods of their history,
> have contrived for the government of human institutions.” “Such an attempt,” he felt, “would in
> itself betray a lack of complete appreciation of the excellence of the handiwork of its great
> Author.”
> (The Universal House of Justice, from a message dated 29 December 1988 to the
> Bahá’ís of the United States of America)                                            [6]
> 
> The situation in the world, while presenting us with an acute challenge of the utmost
> urgency, calls to mind the encouraging global vision of Shoghi Effendi for the prospects of the
> Administrative Order during the second century of the Bahá’í Era, whose midpoint we are rapidly
> approaching. In 1946, he wrote: “The second century is destined to witness a tremendous
> deployment and a notable consolidation of the forces working towards the worldwide development
> of that Order, as well as the first stirrings of that World Order, of which the present Administrative
> System is at once the precursor, the nucleus and pattern—an Order which, as it slowly crystallizes
> and radiates its benign influence over the entire planet, will proclaim at once the coming of age of
> the whole human race, as well as the maturity of the Faith itself, the progenitor of that Order.”
> (The Universal House of Justice, Riḍván 1992 message to the Bahá’ís of the World)          [7]
> 
> From the dawn of Bahá’í history, attention has been directed to the glory of the World Order
> which the Revelation of Bahá’u’lláh is destined to unfold. The Báb Himself declared, “Well is it
> with him who fixeth his gaze upon the Order of Bahá’u’lláh and rendereth thanks unto his Lord!”
> while Bahá’u’lláh affirmed, in the Mother Book of His Dispensation, that “the world’s equilibrium
> hath been upset through the vibrating influence of this most great, this new World Order”. It is
> abundantly evident that the exalted aims of the Faith can be accomplished only through the
> instrumentality of the World Order which Bahá’u’lláh has established for that purpose. The
> spiritual transformation of humanity, the relief of the diverse peoples of the earth from rampant
> suffering, the attainment and preservation of true peace in the world, the birth of a world
> civilization—all such noble objectives of the Cause of God will remain unrealized unless they are
> associated with that radical change in the structure and functioning of human society inherent in
> the growth and fruition of His divinely ordained Order. The institutions of the Bahá’í
> Administrative Order, now being raised in all parts of the world through the endeavours of the
> believers, are the precursor, the nucleus and the pattern of that World Order which will, in the
> course of time, exert its full benevolent influence on all the peoples of the earth.
> 
> Shoghi Effendi explained that the revelation by Bahá’u’lláh of the Kitáb-i-Aqdas “preserves
> for posterity the basic laws and ordinances on which the fabric of His future World Order must
> rest.” And he referred to “the triple impulse generated through the revelation of the Tablet of
> Carmel by Bahá’u’lláh and the Will and Testament as well as the Tablets of the Divine Plan
> bequeathed by the Centre of His Covenant—the three Charters which have set in motion three
> distinct processes, the first operating in the Holy Land for the development of the institutions of
> the Faith at its World Centre and the other two, throughout the rest of the Bahá’í world, for its
> propagation and the establishment of its Administrative Order.” These three processes, although
> distinct, are closely interrelated. Developments at the World Centre of the Faith, the heart and
> nerve-centre of the Administrative Order, must necessarily exert a pronounced influence on the
> organic body of the worldwide Bahá’í community, and be affected by its vitality. The
> Administrative Order may best be viewed as the chief instrument for the prosecution of the
> Divine Plan, while that Plan has become recognized as the most potent agency for the
> development of the administrative structure of the Faith. It follows that, for the sound and
> balanced growth of the Faith and the speedy attainment of world order, due attention must be paid
> to all three processes.
> (The Universal House of Justice, from a message dated 4 January 1994 to all National
> Spiritual Assemblies)                                                               [8]
> 
> The World Order of Bahá’u’lláh is the divinely ordained system for which nations and peoples
> so desperately search. Hailed by the Báb in the Persian Bayan, its foundational features prescribed
> by Bahá’u’lláh Himself, this Order is without precedent in human history for its standard of
> justice and its commitment to the practical realization of the oneness of mankind, as well as for
> its capacity to promote change and the advancement of world civilization. It provides the means
> by which the Divine Will illumines the path of human progress and guides the eventual
> establishment of the Kingdom of God on earth.
> 
> Throughout the entire planet the devoted followers of Bahá’u’lláh are labouring to develop
> further the Bahá’í Administrative Order described by the Guardian “not only as the nucleus but
> the very pattern of the New World Order”, thus setting the foundation for a world civilization
> destined to yield its dazzling splendour in the centuries to come. They do so notwithstanding the
> conditions of turmoil and disorder alluded to by Bahá’u’lláh in affirming that “the world’s
> equilibrium hath been upset through the vibrating influence of this most great, this new World
> Order. Mankind’s ordered life hath been revolutionized through the agency of this unique, this
> wondrous System—the like of which mortal eyes have never witnessed.”
> (The Universal House of Justice, from a message dated 25 March 2007 to the Bahá’ís
> of the World)                                                                        [9]
> 
> Role of the National Spiritual Assembly
> 
> The Spiritual Assemblies to be established in this Age of God, this holy century, have, it is
> indisputable, had neither peer nor likeness in the cycles gone before. For those assemblages that
> wielded power were based on the support of mighty leaders of men, while these Assemblies are
> based on the support of the Beauty of Abhá. The defenders and patrons of those other
> assemblages were either a prince, or a king, or a chief priest, or the mass of the people. But these
> Spiritual Assemblies have for their defender, their supporter, their helper, their inspirer, the
> omnipotent Lord.
> (‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, par. 40.2)                  [10]
> 
> Designated by ‘Abdu’l-Bahá in His Will as the “Secondary Houses of Justice,” they constitute the
> electoral bodies in the formation of the International House of Justice, and are empowered to
> direct, unify, coordinate and stimulate the activities of individuals as well as local Assemblies
> within their jurisdiction. Resting on the broad base of organized local communities, themselves
> pillars sustaining the institution which must be regarded as the apex of the Bahá’í Administrative
> Order, these Assemblies are elected, according to the principle of proportional representation, by
> delegates representative of Bahá’í local communities assembled at Convention during the period
> of the Riḍván Festival; are possessed of the necessary authority to enable them to insure the
> harmonious and efficient development of Bahá’í activity within their respective spheres; are freed
> from all direct responsibility for their policies and decisions to their electorates; are charged with
> the sacred duty of consulting the views, of inviting the recommendations and of securing the
> confidence and cooperation of the delegates and of acquainting them with their plans, problems
> and actions; and are supported by the resources of national funds to which all ranks of the faithful
> are urged to contribute.
> (Shoghi Effendi, God Passes By (Wilmette: Bahá’í Publishing Trust, 1974), p. 527)        [11]
> 
> It would be impossible at this stage to ignore the indispensability or to overestimate the
> unique significance of the institution of the National Spiritual Assembly—the pivot round which
> revolve the activities of the believers throughout the American continent. Supreme is their
> position, grave their responsibilities, manifold and arduous their duties. How great the privilege,
> how delicate the task of the assembled delegates whose function it is to elect such national
> representatives as would by their record of service ennoble and enrich the annals of the Cause! If
> we but turn our gaze to the high qualifications of the members of Bahá’í Assemblies, as
> enumerated in ‘Abdu’l-Bahá’s Tablets, we are filled with feelings of unworthiness and dismay, and
> would feel truly disheartened but for the comforting thought that if we rise to play nobly our part
> every deficiency in our lives will be more than compensated by the all-conquering spirit of His
> grace and power. Hence it is incumbent upon the chosen delegates to consider without the least
> trace of passion and prejudice, and irrespective of any material consideration, the names of only
> those who can best combine the necessary qualities of unquestioned loyalty, of selfless devotion,
> of a well-trained mind, of recognized ability and mature experience. May the incoming National
> Spiritual Assembly—the privileged and chosen servants of the Cause—immortalize their term of
> stewardship by deeds of loving service, deeds that will redound to the honour, the glory and the
> power of the Most Great Name.
> (Shoghi Effendi, from a letter dated 3 June 1925, in Bahá’í Administration: Selected
> Messages, 1922–1932 (Wilmette: Bahá’í Publishing Trust, 1974), pp. 87–88)             [12]
> 
> As to the National Assembly, whose inescapable responsibility is to guard the integrity, coordinate
> the activities, and stimulate the life, of the entire community, its chief concern, at the present
> moment, should be to anxiously deliberate on how best to enable both individual believers and
> Local Assemblies to fulfill their respective tasks. Through their repeated appeals, through their
> readiness to dispel all misunderstandings and remove all obstacles, through the example of their
> lives, their unrelaxing vigilance, their high sense of justice, their humility, consecration and
> courage, they must demonstrate to those whom they represent their capacity to play their part in
> the progress of the Plan in which they, no less than the rest of the community, are involved. May
> the all-conquering Spirit of Bahá’u’lláh be so infused into each component part of this
> harmoniously functioning System as to enable it to contribute its proper share to the
> consummation of the Plan.
> (Shoghi Effendi, from a letter dated 30 January 1938, in This Decisive Hour: Messages
> from Shoghi Effendi to the North American Bahá’ís, 1932–1946, (Wilmette: Bahá’í
> Publishing Trust, 2002), no. 36)                                                     [13]
> 
> As the process of internal expansion and consolidation gains momentum, the elected national
> representatives of this Community must not fail to consecrate themselves to the no less
> fundamental task of enriching continually the spiritual life of its members, of deepening their
> understanding of the essential verities, tenets and principles underlying their Faith, of demanding
> a strict adherence to its laws and statutes, and of setting an example to their fellow-believers
> through a fuller reflection, in their personal lives and conduct, of the ennobling truths animating
> the Revelation of Bahá’u’lláh.
> (Shoghi Effendi, from a letter dated 24 June 1954 to a National Spiritual Assembly)   [14]
> 
> The purpose of the administration at this time is to blow on the fire newly kindled in the hearts of
> these people who have accepted the Faith, to create in them the desire and capacity to teach, to
> facilitate the pioneer and teaching work, and help deepen the knowledge and understanding of the
> friends.
> (From a letter dated 15 July 1957 written on behalf of Shoghi Effendi to a National
> Spiritual Assembly)                                                                   [15]
> 
> Like a wise and loving parent the Assembly should conduct the affairs of the Bahá’ís, constantly
> and patiently, encouraging them and instilling enthusiasm for the work to be done.
> (From a letter dated 29 July 1957 written on behalf of Shoghi Effendi to five National
> Spiritual Assemblies)                                                                 [16]
> 
> One of the purposes of the structure provided by the institutions of the Administrative Order
> is to facilitate the flow of guidance, information, and funds—between the institutions themselves
> but often between individuals or groups and the institutions. It is true that the flow of each of
> these, most notably the flow of information that takes place in everyday conversation, can occur
> through informal means; yet all require formal systems and instruments, some of which are
> highly structured, such as an accounting system or a statistical report, and others of which are less
> so, for instance, a meeting called to address a particular issue or an assignment given to a
> secretary to carry out on behalf of a body.
> (From a letter dated 24 June 2010 written on behalf of the Universal House of Justice
> to a National Spiritual Assembly)                                                      [17]
> 
> An Ethos of Loving Service
> 
> Let it be made clear to every inquiring reader that among the most outstanding and sacred duties
> incumbent upon those who have been called upon to initiate, direct and co-ordinate the affairs of
> the Cause are those that require them to win by every means in their power the confidence and
> affection of those whom it is their privilege to serve. Theirs is the duty to investigate and acquaint
> themselves with the considered views, the prevailing sentiments, the personal convictions of those
> whose welfare it is their solemn obligation to promote. Theirs is the duty to purge once for all
> their deliberations and the general conduct of their affairs from that air of self-contained
> aloofness, from the suspicion of secrecy, the stifling atmosphere of dictatorial assertiveness, in
> short from every word and deed that might savour of partiality, self-centeredness and prejudice.
> Theirs is the duty, while retaining the sacred and exclusive right of final decision in their hands, to
> invite discussion, provide information, ventilate grievances, welcome advice from even the most
> humble and insignificant member of the Bahá’í Family, expose their motives, set forth their plans,
> justify their actions, revise if necessary their verdict, foster the spirit of individual initiative and
> enterprise, and fortify the sense of interdependence and co-partnership, of understanding and
> mutual confidence between them on one hand and all Local Assemblies and individual believers on
> the other.
> (Shoghi Effendi, from a letter dated 18 October 1927, in Bahá’í Administration,
> pp. 143–144)                                                                               [18]
> 
> Administrative efficiency and order should always be accompanied by an equal degree of love, of
> devotion and of spiritual development. Both of them are essential and to attempt to dissociate one
> from the other is to deaden the body of the Cause. In these days, when the Faith is still in its
> infancy, great care must be taken lest mere administrative routine stifles the spirit which must
> feed the body of the Administration itself. That spirit is its propelling force and the motivating
> power of its very life.
> 
> But as already emphasized, both the spirit and the form are essential to the safe and speedy
> development of the Administration. To maintain full balance between them is the main and
> unique responsibility of the administrators of the Cause.
> (From a letter dated 10 December 1933 written on behalf of Shoghi Effendi to an
> individual believer)                                                                [19]
> 
> The friends must never mistake the Bahá’í administration for an end in itself. It is merely the
> instrument of the spirit of the Faith. This Cause is a Cause which God has revealed to humanity
> as a whole. It is designed to benefit the entire human race, and the only way it can do this is to re-
> form the Community life of mankind, as well as seeking to regenerate the individual. The Bahá’í
> Administration is only the first shaping of what in future will come to be the social life and laws
> of community living. As yet the believers are only just beginning to grasp and practice it properly.
> So we must have patience if at times it seems a little self-conscious and rigid in its workings. It is
> because we are learning something very difficult but very wonderful—how to live together as a
> community of Bahá’ís, according to the glorious teachings.
> (From a letter dated 14 October 1941 written on behalf of Shoghi Effendi to two
> believers, in Messages to the Antipodes: Communications from Shoghi Effendi to the
> Bahá’í Communities of Australasia, (Mona Vale: Bahá’í Publications Australia, 1997),
> p. 175)                                                                                  [20]
> 
> Contemplating Bahá’u’lláh’s warning that “whatsoever passeth beyond the limits of
> moderation will cease to exert a beneficial influence,” we come to appreciate that the
> Administrative Order He has conceived embodies the operating principles which are necessary to
> the maintenance of that moderation which will ensure the “true liberty” of humankind. All things
> considered, does the Administrative Order not appear to be the structure of freedom for our Age?
> ‘Abdu’l-Bahá offers us comfort in this thought, for He has said that “the moderate freedom which
> guarantees the welfare of the world of mankind and maintains and preserves the universal
> relationships is found in its fullest power and extension in the teachings of Bahá’u’lláh.”
> 
> Within this framework of freedom a pattern is set for institutional and individual behaviour
> which depends for its efficacy not so much on the force of law, which admittedly must be
> respected, as on the recognition of a mutuality of benefits, and on the spirit of cooperation
> maintained by the willingness, the courage, the sense of responsibility, and the initiative of
> individuals—these being expressions of their devotion and submission to the will of God. Thus
> there is a balance of freedom between the institution, whether national or local, and the
> individuals who sustain its existence.
> (The Universal House of Justice, from a message dated 29 December 1988 to the
> Bahá’ís of the United States of America)                                            [21]
> 
> In general one can say that modern democracies have been established as the outcome of
> attempts to limit the power of absolute monarchy, of dictatorships, or of certain dominant classes.
> This may have come about gradually through the centuries, or tumultuously by a series of
> revolutions. Thus, even when democratic constitutions and structures have been established, there
> remains a suspicion of authority as such, and a tension between the degree of freedom accorded to
> individual citizens and the imposition of sufficient public discipline to protect the weak against
> the selfish pursuits of the strong among the citizenry. The operation of transparency,
> accountability, freedom of the press and critical dialogue is thus imbued with a spirit of
> partisanship that easily descends into the merciless invasion of personal privacy, the
> dissemination of calumny, the exaggeration of mistrust, and the misuse of the news media at the
> hands of vested interests. The reaction of those who attempt to protect themselves against such
> distortions of the system produces secretiveness, concealment of uncomfortable facts, and
> reciprocal misuse of the media—in all, a perpetuation of disharmony in the social fabric.
> 
> In contrast to these patterns bred by traditional antagonisms, the Bahá’í system is based upon
> the ideals of unity, harmony, justice, diversity and forbearance in the building of a divinely
> conceived administrative structure through a process of mutual learning and discovery. As already
> noted, the element of power-seeking is entirely absent. All members of a Bahá’í community, no
> matter what position they may temporarily occupy in the administrative structure, are expected
> to regard themselves as involved in a learning process, as they strive to understand and implement
> the laws and principles of the Faith. As part of this process, the Assemblies are encouraged to
> continually share their hopes and cares and the news of developments with the members of the
> community and to seek their views and support. There are, of course, matters such as the personal
> problems of a believer which he (or she) brings to his Assembly for advice, the amounts of the
> contributions of individual believers to the Fund, and so forth, in relation to which the Assembly
> must observe strict confidentiality. As in any just system of government the proper balance has to
> be sought and found between extremes. In this connection, you will recall Shoghi Effendi’s
> statement in Bahá’í Administration:
> 
> Let us also bear in mind that the keynote of the Cause of God is not dictatorial authority but
> humble fellowship, not arbitrary power, but the spirit of frank and loving consultation.
> Nothing short of the spirit of a true Bahá’í can hope to reconcile the principles of mercy and
> justice, of freedom and submission, of the sanctity of the right of the individual and of self-
> surrender, of vigilance, discretion, and prudence on the one hand, and fellowship, candour, and
> courage on the other.
> (From a letter dated 18 July 2000 written on behalf of the Universal House of Justice
> to an individual believer)                                                             [22]
> 
> “Let us take heed lest in our great concern for the perfection of the administrative machinery of
> the Cause,” he [the Guardian] stated, “we lose sight of the Divine Purpose for which it has been
> created.” The Bahá’í administrative machinery, he reiterated again and again, “is to be regarded as
> a means, and not an end in itself ”. It is intended, he made clear, “to serve a twofold purpose”. On
> the one hand, “it should aim at a steady and gradual expansion” of the Cause “along lines that are
> at once broad, sound and universal.” On the other, “it should ensure the internal consolidation of
> the work already achieved.” And he went on to explain: “It should both provide the impulse
> whereby the dynamic forces latent in the Faith can unfold, crystallize, and shape the lives and
> conduct of men, and serve as a medium for the interchange of thought and the coordination of
> activities among the divers elements that constitute the Bahá’í community.”
> 
> It is our earnest hope that, in your efforts over the next Plan to promote the sound and
> harmonious development of Bahá’í administration at all levels, from the local to the national, you
> will do your utmost to help the friends carry out their functions in the context of the organic
> process of growth gathering momentum across the globe. The realization of this hope will hinge,
> to a large extent, on the degree to which those who have been called upon to render such service—
> whether elected to a Spiritual Assembly or named to one of its agencies, whether designated an
> institute coordinator or appointed one of your deputies—recognize the great privilege that is theirs
> and understand the boundaries which this privilege establishes for them.
> 
> Service on the institutions and agencies of the Faith is indeed a tremendous privilege, but not
> one that is sought by the individual; it is a duty and responsibility to which he or she may be
> called at any given time. It is understandable, of course, that all those involved in Bahá’í
> administration would rightly feel they have been invested with a singular honour in forming part,
> in whatever way, of a structure designed to be a channel through which the spirit of the Cause
> flows. Yet they should not imagine that such service entitles them to operate on the periphery of
> the learning process that is everywhere gaining strength, exempt from its inherent requirements.
> Nor should it be supposed that membership on administrative bodies provides an opportunity to
> promote one’s own understanding of what is recorded in the Sacred Text and how the teachings
> should be applied, steering the community in whatever direction personal preferences dictate.
> Referring to members of Spiritual Assemblies, the Guardian wrote that they “must disregard
> utterly their own likes and dislikes, their personal interests and inclinations, and concentrate their
> minds upon those measures that will conduce to the welfare and happiness of the Bahá’í
> Community and promote the common weal.” Bahá’í institutions do exercise authority to guide the
> friends, and exert moral, spiritual and intellectual influence on the lives of individuals and
> communities. However, such functions are to be performed with the realization that an ethos of
> loving service pervades Bahá’í institutional identity. Qualifying authority and influence in this
> manner implies sacrifice on the part of those entrusted to administer the affairs of the Faith. Does
> not ‘Abdu’l-Bahá tell us that “when a lump of iron is cast into the forge, its ferrous qualities of
> blackness, coldness and solidity, which symbolize the attributes of the human world, are concealed
> and disappear, while the fire’s distinctive qualities of redness, heat and fluidity, which symbolize
> the virtues of the Kingdom, become visibly apparent in it.” As He averred, “ye must in this matter
> —that is, the serving of humankind—lay down your very lives, and as ye yield yourselves,
> rejoice.”…
> 
> Referring to rectitude of conduct, Shoghi Effendi spoke of the “justice, equity, truthfulness,
> honesty, fair-mindedness, reliability, and trustworthiness” that must “distinguish every phase of
> the life of the Bahá’í community.” Though applicable to all its members, this requisite was
> directed principally, he underscored, to its “elected representatives, whether local, regional, or
> national,” whose sense of moral rectitude should stand in clear contrast to “the demoralizing
> influences which a corruption-ridden political life so strikingly manifests”. The Guardian called for
> “an abiding sense of undeviating justice” in a “strangely disordered world” and quoted extensively
> from the Writings of Bahá’u’lláh and ‘Abdu’l-Bahá, setting the sights of the friends on the highest
> standards of honesty and trustworthiness. He appealed to the believers to exemplify rectitude of
> conduct in every aspect of their lives—in their business dealings, in their domestic lives, in all
> manner of employment, in every service they render to the Cause and to their people—and to
> observe its requirements in their uncompromising adherence to the laws and principles of the
> Faith. That political life everywhere has continued to deteriorate at an alarming rate in the
> intervening years, as the very conception of statesmanship has been drained of meaning, as
> policies have come to serve the economic interests of the few in the name of progress, as
> hypocrisy has been allowed to undermine the operation of social and economic structures, is
> evident. If indeed great effort was required for the friends to uphold the high standards of the
> Faith then, how much greater must be the exertion in a world that rewards dishonesty, that
> encourages corruption, and that treats truth as a negotiable commodity. Profound is the confusion
> that threatens the foundations of society, and unwavering must be the resolve of all those
> involved in Bahá’í activity, lest the slightest trace of self-interest becloud their judgement. Let the
> coordinators of every training institute, the members of every Area Teaching Committee, every
> Auxiliary Board member and every one of his or her assistants, and all members of every local,
> regional and national Bahá’í body, whether elected or appointed, appreciate the significance of the
> Guardian’s plea to ponder in their hearts the implications of the moral rectitude which he
> described with such clarity. May their actions serve as a reminder to a beleaguered and weary
> humanity of its high destiny and its inherent nobility.
> (The Universal House of Justice, from a message dated 28 December 2010 to the
> Conference of the Continental Boards of Counsellors)                                      [23]
> 
> Interdependence of the Elected and the Appointed
> 
> The Continental Boards of Counsellors and the National Spiritual Assemblies share in the
> functions of propagation and protection, but the Counsellors specialize in these functions from a
> different level and in a different manner. From a continental vantage point, the Counsellors bring a
> perspective to their functions which, when offered to a National Assembly in the form of counsel,
> advice, recommendations, suggestions or commentary, enriches the latter’s understanding,
> acquaints it with a broader experience than its own, and encourages it to maintain a world-
> embracing vision….
> 
> With the opening of the fourth epoch of the Formative Age, a procedure was activated by
> which the goals of national plans are formulated in joint consultations of National Spiritual
> Assemblies and Continental Counsellors. It initiated a new phase in the maturation of the
> Administrative Order. This development ensures two significant benefits in particular: It enables
> each institution to draw on the experiences and insights particular to the other, thereby making
> available to the planning process two distinct channels of information from two levels of Bahá’í
> administration; and it also assures to the Counsellors a necessary familiarity with the background,
> rationale, and content of national plans, which as a matter of principle they are expected to
> support. Both institutions obtain strength from such collaboration….
> (The Universal House of Justice, from a letter dated 19 May 1994 to a National
> Spiritual Assembly)                                                           [24]
> 
> Further, in addition to the Spiritual Assemblies, the Bahá’í Administrative Order also contains
> the institutions of the Continental Boards of Counsellors and their Auxiliary Boards. Their
> endeavours, with the individuals, the community and the institutions, are intended to help
> maintain the true spirit of the Faith, to counsel the governing institutions and to assist them to
> attain the high ideals set before them by Bahá’u’lláh and the Master. As the House of Justice
> wrote in a letter dated 24 April 1972: “The existence of institutions of such exalted rank,
> comprising individuals who play such a vital role, who yet have no legislative, administrative or
> judicial authority, and are entirely devoid of priestly functions or the right to make authoritative
> interpretations, is a feature of Bahá’í administration unparalleled in the religions of the past.” The
> House of Justice went on to comment that, only as the Bahá’í community grows, and the believers
> are increasingly able to contemplate its administrative structure uninfluenced by concepts from
> past ages, will the vital interdependence of these two arms of the administration be properly
> understood and the value of their interaction be fully recognized.
> (From a letter dated 18 July 2000 written on behalf of the Universal House of Justice
> to an individual believer)                                                               [25]
> 
> The Administrative Order conceived by Bahá’u’lláh accomplishes its divinely ordained
> purpose through a system of institutions, each with its defined sphere of action. The central
> governing body of the Order is the Universal House of Justice, whose terms of reference are the
> revealed Word of Bahá’u’lláh together with the interpretations and expositions of ‘Abdu’l-Bahá
> and the Guardian. Under its guidance, legislative, executive and judicial authority over the affairs
> of the Bahá’í community is exercised by Local and National Spiritual Assemblies. This authority is
> also exercised by Regional Councils, committees and other agencies established by these
> institutions, to the extent that it is so delegated.
> 
> Together with the authority vested in elected corporate bodies to make decisions binding on
> the community is the spiritual, moral and intellectual influence that the Administrative Order
> exerts on both the lives of believers and the work of the Faith’s institutions. This influence
> acquires a special character through the services performed by those individuals who are
> appointed to the high rank of Counsellors and by their deputies. More specifically, the Continental
> Counsellors and the members of the Auxiliary Boards and their assistants are charged with
> functions relating to the protection and propagation of the Faith. In carrying out their duties, the
> Continental Counsellors receive their guidance from the International Teaching Centre, an
> institution whose mandate is global and which functions in close proximity to the Universal
> House of Justice.
> 
> Acting in their respective roles, the two institutions of the Counsellors and the Spiritual
> Assemblies share responsibility for the protection and propagation of the Faith. The harmonious
> interaction between them ensures the constant flow of guidance, love and encouragement to the
> believers and invigorates their individual and collective endeavours to advance the Cause….
> 
> Freed from those administrative functions assigned to elected bodies, the Counsellors and
> Auxiliary Board members are able to concentrate their energies on the task of promoting
> adherence to principle on the part of individual Bahá’ís, Bahá’í institutions and Bahá’í
> communities. Their understanding of the Teachings, together with the wisdom that comes from
> the experience gained through intimate involvement in the many aspects of Bahá’í activity,
> especially qualifies them to offer advice that assists the work of elected bodies. Further, the fact
> that they occupy a rank higher than that of the Spiritual Assemblies ensures that they are kept
> properly informed and that Spiritual Assemblies give due consideration to their advice and
> recommendations. The administrative processes of the Faith are not only concerned with judicial
> matters, laws and regulations, and programmes that direct action, but also embrace those
> measures that elicit from the friends wholehearted response and channel their energies.
> (The Institution of the Counsellors, a document prepared by the Universal House of
> Justice (Haifa: Bahá’í World Centre, 2001), pp. 2–3)                              [26]
> 
> The relationship of the Continental Boards of Counsellors to National Spiritual Assemblies is
> one of loving cooperation between two institutions of the Faith that are serving the same ends and
> are eager to see the same divine confirmations descend upon the efforts of the friends to promote
> and firmly establish the Cause. It is an evolving relationship that becomes richer as the two
> institutions face the challenge of building Bahá’í communities and witness with pride the onward
> march of the Faith.
> 
> As Continental Counsellors and National Spiritual Assemblies work together to ensure the
> expansion and consolidation of the community, the National Assemblies make all the necessary
> executive decisions and take responsibility for their implementation. The Counsellors bring to
> their functions a continental perspective which, when offered to the Assembly in the form of
> counsel, advice, recommendations, suggestions or commentary, enriches the latter’s understanding,
> acquaints it with a broader experience than its own, and encourages it to maintain a world-
> embracing vision.
> 
> As appointees of the Universal House of Justice, the Counsellors assist the Head of the Faith
> to broaden the base, foster the strength and ensure the security of the National Spiritual
> Assemblies and the institutions and communities under their jurisdiction. Through the Auxiliary
> Boards, the Counsellors spread the benefits of their functions to the Local Spiritual Assemblies and
> the grassroots of the community.
> 
> The Counsellors, in the discharge of their responsibilities, support the initiatives adopted by a
> National Spiritual Assembly, initiatives that often arise from joint deliberations of the two
> institutions. The Auxiliary Board members explain to the friends the nature and purpose of these
> initiatives, motivate them to rise and respond to the call of the Assembly, and encourage them to
> persist in unified action. The Counsellors, of course, have a wide latitude in determining in what
> manner their institution will carry out these tasks.
> 
> A crucial feature of the work of the Counsellors that enables them to offer valuable advice to
> the National Spiritual Assemblies is their aloofness from administrative details, a freedom that
> allows them to concentrate on the vital issues of the Cause. Care must be exercised, however, that
> this aloofness does not give rise to extreme situations. Counsellors should not become inhibited
> from expressing their views to the National Spiritual Assemblies on administrative matters, and
> National Spiritual Assemblies should not feel restricted in availing themselves of the opportunity
> of consulting the Counsellors on such issues.
> 
> The Counsellors have not only the right but the obligation to deliberate with, advise, and offer
> suggestions to the National Spiritual Assemblies in the discharge of their specific functions. They
> alert National Assemblies to any problems or tendencies in the Bahá’í community which they feel
> require attention. Their concern in this respect extends to the very functioning of the National
> Assemblies. If the Counsellors notice serious departures from administrative or other principles in
> the work of a National Spiritual Assembly or its agencies, they are to consult with the Assembly
> about the matter and suggest corrective action. This they must do irrespective of any
> apprehension that such a step might give rise to tension between the two institutions.
> (The Institution of the Counsellors, pp. 15–16)                                          [27]
> 
> Your efforts to improve your understanding of the nature of collaboration with the
> Counsellors, the success of which is essential to the advancement of the Cause, are warmly
> appreciated by the House of Justice. As you know from your study of The Institution of the
> Counsellors, “the relationship of the Continental Boards of Counsellors to National Spiritual
> Assemblies is one of loving cooperation between two institutions of the Faith that are serving the
> same ends and are eager to see the same divine confirmations descend upon the efforts of the
> friends to promote and firmly establish the Cause.” Within a close and respectful relationship, the
> Counsellors and National Assemblies collaborate in carrying out a wide range of responsibilities
> with which they are entrusted and many of which they share.
> 
> As a way of better understanding the process of that collaboration, it may prove helpful to
> look at the broader perspective of decision making and consultation. You are, of course, familiar
> with the principle that in general a National Assembly makes a final decision when only its
> members are present. In practice, it is reasonable to exercise a degree of flexibility, especially in
> the specific case of your consultations with the Counsellors. For example, on those occasions when
> matters of mutual concern are discussed with the Counsellors—such as the training institute or
> other areas that are dependent for their success on the two institutions working together in full
> agreement—it is often the case that unity of thought is achieved during consultation, including
> decisions on specific actions that need to be pursued. In such cases, it would be appropriate for the
> National Assembly to simply accept the results of deliberations and record them in the minutes as
> its decision. As mentioned in The Institution of the Counsellors: “The attitude of the Counsellors and
> the National Spiritual Assemblies towards each other is not motivated by a legalistic application of
> the rules of their functional relationship”; and “Interactions between the two institutions flourish
> in an atmosphere of love according to the dictates of genuine respect”.
> 
> As the Counsellors and National Assemblies approach their work, they would do well to avoid
> extremes. Too much emphasis on the merits of consensus can result in the imposition of the
> stricture that everything is to be decided together. On the other hand, a sterile focus on roles can
> lead to a rigid application of the inadequate generalization that Counsellors advise, National
> Assemblies decide, and Counsellors support. Moreover, if during a joint meeting, a National
> Assembly member withholds views that differ from what the Counsellor has said, only to make
> his case to the National Assembly once it is alone, he deprives all participants of the opportunity
> to achieve clarity and a common understanding. Flexibility is also needed here, for not all
> consultation is intended to reach a specific conclusion, such as that at a Convention where the aim
> is to build a unity of thought or generate a vision, a strategic direction, or a readiness or inclination
> for action. Nor does all consultation between the two institutions take place within the council
> chamber; scope needs to be provided for ongoing consultation, for example, between a Counsellor
> and the Secretary of the National Assembly, as plans agreed upon are implemented and responses
> to new developments are worked out. Addressing the question of flexibility in the administration
> of the Cause, the Guardian stated in a letter to a National Assembly, “This is the whole spirit of
> Bahá’u’lláh’s system: rigid conformity to great essential laws, elasticity, and even a certain
> necessary element of diversity, in secondary matters”. And the House of Justice has warned of the
> consequences of too fixed an adherence to the technical aspects of our administrative functioning:
> “But occupation with the mechanics of Bahá’í Administration, divorced from the animating spirit
> of the Cause, leads to a distortion, to an arid secularization foreign to the nature of the
> Administration”.
> 
> As stated in The Institution of the Counsellors, the relationship of the Continental Board of
> Counsellors to the National Spiritual Assembly “is an evolving relationship that becomes richer as
> the two institutions face the challenge of building Bahá’í communities and witness with pride the
> onward march of the Faith.” New dimensions of the “dynamic interdependence” between these
> two institutions will emerge over time as the work of the Cause advances and becomes more
> complex, giving rise to new approaches to decision making. The art and skill of Bahá’í
> consultation is also evolving; as the principles of consultation are practiced more fully, the quality
> of collaboration among the institutions will be enhanced, giving further impetus to the growth and
> development of the Faith and enriching the spiritual life of the community. The House of Justice
> has confidence in your capacity to resolve the questions you have raised, through your ongoing,
> thorough study of The Institution of the Counsellors and your loving consultation with the
> Counsellors.
> (From a letter dated 25 March 2012 written on behalf of the Universal House of
> Justice to a National Spiritual Assembly)                                      [28]
> 
> In the realm of Bahá’í administration, the capacity of National Spiritual Assemblies to manage the
> affairs of their communities in all their growing complexity has been considerably enhanced. They
> have benefited in particular from new heights of collaboration with the Counsellors, who have
> been instrumental in systematizing the gathering of insights from the grassroots across the world
> and ensuring they are widely disseminated.
> (The Universal House of Justice, Riḍván 2021 message to the Bahá’ís of the World)    [29]
> 
> Facilitating an Evolving Framework for Action
> 
> Evolution of the Administrative Order and its Institutions
> 
> Conscious of their high calling, confident in the society-building power which their Faith
> possesses, they [the community of the Most Great Name] press forward, undeterred and
> undismayed, in their efforts to fashion and perfect the necessary instruments wherein the
> embryonic World Order of Bahá’u’lláh can mature and develop. It is this building process, slow and
> unobtrusive, to which the life of the world-wide Bahá’í Community is wholly consecrated, that
> constitutes the one hope of a stricken society. For this process is actuated by the generating
> influence of God’s changeless Purpose, and is evolving within the framework of the
> Administrative Order of His Faith.
> 
> In a world the structure of whose political and social institutions is impaired, whose vision is
> befogged, whose conscience is bewildered, whose religious systems have become anemic and lost
> their virtue, this healing Agency, this leavening Power, this cementing Force, intensely alive and
> all-pervasive, has been taking shape, is crystallizing into institutions, is mobilizing its forces, and
> is preparing for the spiritual conquest and the complete redemption of mankind. Though the
> society which incarnates its ideals be small, and its direct and tangible benefits as yet
> inconsiderable, yet the potentialities with which it has been endowed, and through which it is
> destined to regenerate the individual and rebuild a broken world, are incalculable.
> (Shoghi Effendi, from a letter dated 11 March 1936, in The World Order of Bahá’u’lláh,
> p. 195)                                                                                   [30]
> 
> [A] fundamental principle which enables us to understand the pattern towards which
> Bahá’u’lláh wishes human society to evolve is the principle of organic growth which requires that
> detailed developments, and the understanding of detailed developments, become available only
> with the passage of time and with the help of the guidance given by that Central Authority in the
> Cause to whom all must turn. In this regard one can use the simile of a tree. If a farmer plants a
> tree, he cannot state at that moment what its exact height will be, the number of its branches or
> the exact time of its blossoming. He can, however, give a general impression of its size and pattern
> of growth and can state with confidence which fruit it will bear. The same is true of the evolution
> of the World Order of Bahá’u’lláh.
> (From a letter dated 27 April 1995 written on behalf of the Universal House of Justice
> to an individual believer)                                                             [31]
> 
> As for the institutions, entry by troops will act upon them as much as they will act upon it.
> The evolution of local and national Bahá’í Assemblies at this time calls for a new state of mind on
> the part of their members as well as on the part of those who elect them, for the Bahá’í
> community is engaged in an immense historical process that is entering a critical stage.
> Bahá’u’lláh has given to the world institutions to operate in an Order designed to canalize the
> forces of a new civilization. Progress towards that glorious realization requires a great and
> continuous expansion of the Bahá’í community, so that adequate scope is provided for the
> maturation of these institutions. This is a matter of immediate importance to Bahá’u’lláh’s
> avowed supporters in all lands.
> 
> For such an expansion to be stimulated and accommodated, the Spiritual Assemblies must rise
> to a new stage in the exercise of their responsibilities as channels of divine guidance, planners of
> the teaching work, developers of human resources, builders of communities, and loving shepherds
> of the multitudes. They can realize these prospects through increasing the ability of their
> members to take counsel together in accordance with the principles of the Faith and to consult
> with the friends under their jurisdiction, through fostering the spirit of service, through
> spontaneously collaborating with the Continental Counsellors and their auxiliaries, and through
> cultivating their external relations. Particularly must the progress in the evolution of the
> institutions be manifest in the multiplication of localities in which the functioning of the Spiritual
> Assembly enhances the individual believers’ capacity to serve the Cause and fosters unified action.
> In sum, the maturity of the Spiritual Assembly must be measured not only by the regularity of its
> meetings and the efficiency of its functioning, but also by the continuity of the growth of Bahá’í
> membership, the effectiveness of the interaction between the Assembly and the members of its
> community, the quality of the spiritual and social life of the community, and the overall sense of
> vitality of a community in the process of dynamic, ever-advancing development.
> (The Universal House of Justice, Riḍván 1996 message to the Bahá’ís of the World)        [32]
> 
> The institutions of the Administrative Order of Bahá’u’lláh, rooted in the provisions of His
> Revelation, have emerged gradually and organically, as the Bahá’í community has grown through
> the power of the divine impulse imparted to humankind in this age. The characteristics and
> functions of each of these institutions have evolved, and are still evolving, as are the relationships
> between them. The writings of the beloved Guardian expound the fundamental elements of this
> mighty System and make it clear that the Administrative Order, although different in many ways
> from the World Order which it is the destiny of the Bahá’í Revelation to call into being, is both the
> “nucleus” and “pattern” of that World Order. Thus, the evolution of the institutions of the
> Administrative Order, while following many variants to meet changing conditions in different
> times and places, should strictly follow the essential principles of Bahá’í administration which
> have been laid down in the Sacred Text and in the interpretations provided by ‘Abdu’l-Bahá and
> the Guardian.
> (The Universal House of Justice, from a message dated 30 May 1997 to all National
> Spiritual Assemblies)                                                                    [33]
> 
> In your deliberations on the nature of this next stage in the unfoldment of the Divine Plan,
> you need to take into account the magnitude of the changes occurring in the fortunes of the Faith.
> At the World Centre, the raising of the great edifices now standing on the Arc represents a major
> step in the consolidation of a divinely appointed Administrative Order. The Four Year Plan
> witnessed a remarkable increase in the institutional capacity of Bahá’í communities in every
> continent. The evolution of National and Local Spiritual Assemblies has visibly accelerated, and
> Regional Councils, where they have been established, have brought a new energy and
> effectiveness to the work of the Cause. With the birth and efflorescence of more than 300 training
> institutes, the Faith now possesses a powerful instrument for developing the human resources
> needed to sustain large-scale expansion and consolidation. Further, the ability of the Bahá’í
> community to influence the course of human affairs, both through its dealings with governments
> and organizations of civil society and through its endeavours in social and economic development,
> has been greatly enhanced. The Cause of Bahá’u’lláh stands at the threshold of a new epoch, at a
> moment in history when, despite confusion and outbursts of fresh hostility, the world has made
> real strides towards peace. One clearly sees an increasing receptivity to His all-pervasive and
> resplendent Spirit.
> (The Universal House of Justice, from a message dated 9 January 2001 to the
> Conference of the Continental Boards of Counsellors)                              [34]
> 
> As you are well aware, the Administrative Order is being developed under the direction and
> supervision of the Universal House of Justice. As the interests of the Cause decree, the House of
> Justice provides elaboration of the functions assigned to Spiritual Assemblies, Regional Bahá’í
> Councils, Counsellors and Auxiliary Board members, and of the growing interaction between these
> various bodies. All of this occurs within the framework of the fundamental principles governing
> the distinction between the duties conferred on elected institutions and functions specified for
> institutions which operate primarily as individuals.
> (From a letter dated 8 February 2004 written on behalf of the Universal House of
> Justice to an individual believer)                                                 [35]
> 
> Eighty years ago, a letter written on behalf of the Guardian described Bahá’í administration as
> “the first shaping of what in future will come to be the social life and laws of community living”.
> Today, at the beginning of the second century of the Formative Age, the shape of Bahá’í
> administration has developed considerably, and its continued development will be essential for the
> release of the society-building power of the Faith.
> (The Universal House of Justice, from a message dated 30 December 2021 to the
> Conference of the Continental Boards of Counsellors)                                  [36]
> 
> A Learning Mode
> 
> The culture of the Bahá’í community experienced a change. This change is noticeable in the
> expanded capability, the methodical pattern of functioning and the consequent depth of confidence
> of the three constituent participants in the Plan—the individual, the institutions and the local
> community. That is so because the friends concerned themselves more consistently with
> deepening their knowledge of the divine Teachings and learned much—and this more
> systematically than before—about how to apply them to promulgating the Cause, to managing
> their individual and collective activities, and to working with their neighbours. In a word, they
> entered into a learning mode from which purposeful action was pursued. The chief propellant of
> this change was the system of training institutes established throughout the world with great
> rapidity—an accomplishment which, in the field of expansion and consolidation, qualifies as the
> single greatest legacy of the Four Year Plan.
> 
> In the increased capacity of individuals to teach the Faith, as shown in the thrust of individual
> initiatives; in the improved ability of Spiritual Assemblies, Councils and committees to guide the
> endeavours of the friends; in the introduction of new patterns of thought and action which
> influenced the collective behaviour of the local community—in all such respects the system of
> training institutes demonstrated its indispensability as an engine of the process of entry by troops.
> (The Universal House of Justice, Riḍván 2000 message to the Bahá’ís of the World)        [37]
> 
> Encouraging, too, are the determined steps being taken by National Spiritual Assemblies, in
> collaboration with the Counsellors, to respond to the administrative challenges brought by large-
> scale growth at the cluster level. Schemes that are emerging tend to call for one or more
> individuals named by the training institute to coordinate the delivery of courses in the main
> sequence, as well as programmes for children and junior youth. An Area Teaching Committee
> appointed by the Regional Council, or by the National Assembly itself, is also required to
> administer other aspects of systematic effort to achieve accelerated expansion and consolidation.
> Auxiliary Board members work on both fronts to ensure that the two movements which have
> come to characterize the process of growth proceed unhampered. While these various components
> are being established in cluster after cluster, there is still much to be learned about the functions
> each is to perform and about the relationships among them. What is important is that the current
> degree of flexibility, which allows for the creation of new instruments as needed, not be
> compromised so that the scheme of coordination represents a response to the demands of growth
> itself. We count on you and National Assemblies to guide this learning process.
> (The Universal House of Justice, from a message dated 27 December 2005 to the
> Conference of the Continental Boards of Counsellors)                                   [38]
> 
> To read the writings of the Faith and to strive to obtain a more adequate understanding of the
> significance of Bahá’u’lláh’s stupendous Revelation are obligations laid on every one of His
> followers. All are enjoined to delve into the ocean of His Revelation and to partake, in keeping
> with their capacities and inclinations, of the pearls of wisdom that lie therein. In this light, local
> deepening classes, winter and summer schools, and specially arranged gatherings in which
> individual believers knowledgeable in the writings were able to share with others insights into
> specific subjects emerged naturally as prominent features of Bahá’í life. Just as the habit of daily
> reading will remain an integral part of Bahá’í identity, so will these forms of study continue to
> hold a place in the collective life of the community. But understanding the implications of the
> Revelation, both in terms of individual growth and social progress, increases manifold when study
> and service are joined and carried out concurrently. There, in the field of service, knowledge is
> tested, questions arise out of practice, and new levels of understanding are achieved. In the system
> of distance education that has now been established in country after country—the principal
> elements of which include the study circle, the tutor and the curriculum of the Ruhi Institute—the
> worldwide Bahá’í community has acquired the capacity to enable thousands, nay millions, to
> study the writings in small groups with the explicit purpose of translating the Bahá’í teachings
> into reality, carrying the work of the Faith forward into its next stage: sustained large-scale
> expansion and consolidation.
> 
> Let no one fail to appreciate the possibilities thus created. Passivity is bred by the forces of
> society today. A desire to be entertained is nurtured from childhood, with increasing efficiency,
> cultivating generations willing to be led by whoever proves skilful at appealing to superficial
> emotions. Even in many educational systems students are treated as though they were receptacles
> designed to receive information. That the Bahá’í world has succeeded in developing a culture
> which promotes a way of thinking, studying, and acting, in which all consider themselves as
> treading a common path of service—supporting one another and advancing together, respectful of
> the knowledge that each one possesses at any given moment and avoiding the tendency to divide
> the believers into categories such as deepened and uninformed—is an accomplishment of
> enormous proportions. And therein lie the dynamics of an irrepressible movement….
> 
> Not only does this advance in culture influence relations among individuals, but its effects can
> also be felt in the conduct of the administrative affairs of the Faith. As learning has come to
> distinguish the community’s mode of operation, certain aspects of decision making related to
> expansion and consolidation have been assigned to the body of the believers, enabling planning
> and implementation to become more responsive to circumstances on the ground. Specifically, a
> space has been created, in the agency of the reflection meeting, for those engaged in activities at
> the cluster level to assemble from time to time in order to reach consensus on the current status
> of their situation, in light of experience and guidance from the institutions, and to determine their
> immediate steps forward. A similar space is opened by the institute, which makes provision for
> those serving as tutors, children’s class teachers, and animators of junior youth groups in a cluster
> to meet severally and consult on their experience. Intimately connected to this grassroots
> consultative process are the agencies of the training institute and the Area Teaching Committee,
> together with the Auxiliary Board members, whose joint interactions provide another space in
> which decisions pertaining to growth are taken, in this case with a higher degree of formality. The
> workings of this cluster-level system, born of exigencies, point to an important characteristic of
> Bahá’í administration: Even as a living organism, it has coded within it the capacity to
> accommodate higher and higher degrees of complexity, in terms of structures and processes,
> relationships and activities, as it evolves under the guidance of the Universal House of Justice.
> (The Universal House of Justice, Riḍván 2010 message to the Bahá’ís of the World)         [39]
> 
> Among the myriad tasks facing the National Assembly at this time are facilitating the flow of
> guidance and encouragement to the believers and the community; supporting the work of the
> Councils and the regional institutes …; carrying out the external affairs work; putting in place
> provisions for the care of the properties of the Faith; making sure that sufficient quantities of
> suitable literature are at hand for teaching and deepening activities in clusters; assisting the
> friends in their efforts to gather reliable statistics using the Statistical Report Program; and
> instituting proper record keeping and responsible stewardship of the funds of the Faith. While
> some of these tasks will require your direct involvement, others are the responsibilities of the
> agencies that operate under your general guidance but have sufficient latitude of work to function
> with a spirit of learning. It is vital that your approach in all this be rooted in a desire to raise the
> capacity of your community and its institutions to shoulder the work of the Cause.
> (From a letter dated 23 September 2012 written on behalf of the Universal House of
> Justice to a National Spiritual Assembly)                                                 [40]
> 
> Central to the effort to advance the work of expansion and consolidation, social action, and
> the involvement in the discourses of society is the notion of an evolving conceptual framework, a
> matrix that organizes thought and gives shape to activities and which becomes more elaborate as
> experience accumulates. It would be fruitful if the elements of this framework … can be
> consciously and progressively clarified. In this respect, it may be useful to give consideration to
> insights that have contributed to the community’s progress: the relationship between study and
> action, the need for focus, which is not to be confused with uniformity, the challenge of fostering
> the capacity of individuals and accompanying others in service, the dynamics of organic
> development, the institutional arrangements necessary to sustain ever more complex patterns of
> activity, the coherence required among all areas of endeavour, and sound relations among
> individuals, the community, and the institutions. Perhaps the most important of these is learning
> in action; the friends participate in an ongoing process of action, reflection, study, and consultation
> in order to address obstacles and share successes, re-examine and revise strategies and methods,
> and systematize and improve efforts over time.
> 
> One of the critical aspects of a conceptual framework that will require careful attention in the
> years ahead is the generation and application of knowledge…. At the heart of most disciplines of
> human knowledge is a degree of consensus about methodology—an understanding of methods and
> how to use them appropriately to systematically investigate reality to achieve reliable results and
> sound conclusions. Bahá’ís who are involved in various disciplines—economics, education, history,
> social science, philosophy, and many others—are obviously conversant and fully engaged with the
> methods employed in their fields. It is they who have the responsibility to earnestly strive to
> reflect on the implications that the truths found in the Revelation may hold for their work. The
> principle of the harmony of science and religion, faithfully upheld, will ensure that religious belief
> does not succumb to superstition and that scientific findings are not appropriated by materialism.
> The friends who seek to excel in scholarly activity will, of course, strive to live up to the high
> expectations set forth by Bahá’u’lláh and ‘Abdu’l-Bahá. Whatever the extent of their
> achievements, they are an integral part of the community; they are not exempt from obligations
> placed upon any believer and, at the same time, deserve the community’s understanding,
> forbearance, support, and respect….
> 
> … The training institute is pivotal in the development of the capacity of veteran and new
> believers for active involvement in the work of expansion and consolidation. Beyond this, the
> institute provides the structure for an educational process with three distinct stages that will
> increasingly serve cohorts of individuals from age six into adulthood. In the experience offered by
> the institute, participants are not merely presented with information, but through study of the
> courses and involvement in the community-building activities in which their lessons find practical
> expression, they acquire knowledge, skills, and spiritual insights that enable them to effectively
> foster personal and social change. Yet, whatever the scope of its curriculum and no matter how
> fundamental it is to the progress of the community, involvement in the institute is only a part of a
> lifetime of inquiry in which these friends will be engaged—one that will include exploration of the
> Revelation as well as various disciplines of knowledge. The upcoming youth conferences, which
> will draw tens of thousands of young people, are representative of swelling numbers who, shaped
> by the institute process at the dawning of their maturity, will set their footsteps firmly in the path
> of learning and action that will extend throughout their academic studies and beyond. The House
> of Justice looks to rising generations of Bahá’ís to wholeheartedly address a wide range of
> intellectual challenges, overcome all pitfalls and obstacles, and render service for the betterment of
> the world. In the decades ahead, then, a host of believers will enter diverse social spaces and fields
> of human endeavour.
> (From a letter dated 24 July 2013 written on behalf of the Universal House of Justice
> to a National Spiritual Assembly)                                                        [41]
> 
> Just like individuals, the agencies emerging in a cluster need assistance as they take up their
> duties. The help that Auxiliary Board members provide in this regard is essential, but it is also an
> important responsibility of Regional Bahá’í Councils or, where no Council exists, of the National
> Spiritual Assembly itself, and it is a pressing concern for training institutes as well. The capacity
> to serve ably at the cluster level increases when spaces are created in which the believers involved
> can study guidance, reflect on their actions in its light and draw insights therefrom, and also
> become connected with the wider body of knowledge being generated in surrounding clusters and
> further afield. Instead of formulating plans in the abstract, consultations conducted in such spaces
> often aim at capturing the reality of the cluster at that particular moment and identifying the
> immediate next steps to facilitate progress. Those serving at the regional or national level may do
> much to advise the friends and expand their vision of what can be accomplished, but they would
> not seek to impose their own expectations on the planning process; rather, they are helping the
> believers who are labouring in a cluster to gradually enhance their ability to devise and implement
> a course of action informed by the experience accumulating at the grassroots of the community
> and familiarity with actual conditions. In order to develop the capacity of cluster agencies to learn
> and to act systematically, regional and national institutions need to be conscientious and
> methodical in their own efforts to assist them.
> (The Universal House of Justice, from a message dated 29 December 2015 to the
> Conference of the Continental Boards of Counsellors)                                   [42]
> 
> During this period, the adoption of an evolving framework for action has enabled the friends
> to progressively nurture and refine essential capacities, giving rise to simple acts of service at first,
> leading to more elaborate patterns of action, which in turn demanded the development of
> capacities still more complex. In this way, a systematic process of human resource development
> and community building has been started in thousands of clusters—and, in many of them, become
> far advanced. The focus has not been solely on the individual believer, or the community, or the
> institutions of the Faith; all three inseparable participants in the evolution of the new World Order
> are being stimulated by the spiritual forces released through the unfoldment of the Divine Plan.
> The signs of their progress are more and more apparent: in the confidence that countless believers
> have acquired to share accounts of Bahá’u’lláh’s life and discuss the implications of His Revelation
> and peerless Covenant; in the growing contingents of souls who, as a result, have been attracted to
> His Cause and are contributing to the achievement of His unifying vision; in the ability of Bahá’ís
> and their friends, at the very grassroots of the community, to describe in eloquent terms their
> experience of a process capable of transforming character and shaping social existence; in the
> significantly larger numbers of those indigenous to a country who, as members of Bahá’í
> institutions and agencies, are now guiding the affairs of their communities; in the reliable,
> generous, and sacrificial giving to the Fund, so vital for sustaining the advancement of the Faith; in
> the unprecedented efflorescence of individual initiative and collective action in support of
> community-building activities; in the enthusiasm of so many selfless souls in the prime of youth
> who are bringing immense vigour to this work, notably by tending to the spiritual education of
> younger generations; in the enhancement of the devotional character of the community through
> regular gatherings for worship; in the rise in capacity at all levels of Bahá’í administration; in the
> readiness of institutions, agencies, and individuals to think in terms of process, to read their
> immediate reality and assess their resources in the places where they live, and to make plans on
> that basis; in the now familiar dynamic of study, consultation, action, and reflection that has
> cultivated an instinctive posture of learning; in the mounting appreciation for what it means to
> give effect to the Teachings through social action; in the multiplying opportunities being sought
> and seized to offer a Bahá’í perspective on discourses prevalent in society; in the awareness of a
> global community that, in all its endeavours, it is hastening the emergence of divine civilization by
> manifesting the society-building power inherent in the Cause; indeed, in the friends’ growing
> consciousness that their efforts to foster inner transformation, to widen the circle of unity, to
> collaborate with others in the field of service, to help populations take charge of their own
> spiritual, social, and economic development—and, through all such efforts, to bring about the
> betterment of the world—express the very purpose of religion itself.
> (The Universal House of Justice, Riḍván 2016 message to the Bahá’ís of the World)        [43]
> 
> As you are aware, each of the various institutions and agencies of the Faith in your country
> holds a measure of responsibility for promoting the spiritual and material development of your
> community. Through your loving assistance and with the aid of the Counsellors, the capacity of
> these entities to act in an effective manner will certainly increase. This will no doubt require that
> they be afforded sufficient latitude to function in a spirit of learning and be provided with
> encouragement, support, and material resources as needed. Yours is the task to create an
> environment that allows the institutions and agencies to flourish and to guide them without
> becoming excessively directive in your oversight of their work. Overall, it beseems you to delight
> in the progress of the believers and the achievements of the institutions and agencies of the Faith
> operating at the regional, cluster, and local level, alert to their successes as well as to instances
> where encouragement and counsel may be helpful. The development of the institutions and
> agencies in your country will naturally be the subject of ongoing reflection and consultation
> between your Assembly and the Counsellors.
> (From a letter dated 9 February 2017 written on behalf of the Universal House of
> Justice to a National Spiritual Assembly)                                               [44]
> 
> Building Institutional Capacity and Developing Human Resources
> 
> Regional Bahá’í Councils
> 
> The expansion of the Bahá’í community and the growing complexity of the issues which are
> facing National Spiritual Assemblies in certain countries have brought the Cause to a new stage in
> its development. They have caused us in recent years to examine various aspects of the balance
> between centralization and decentralization. In a few countries we have authorized the National
> Spiritual Assemblies to establish State Bahá’í Councils or Regional Teaching and Administrative
> Committees. From the experience gained in the operation of these bodies, and from detailed
> examination of the principles set forth by Shoghi Effendi, we have reached the conclusion that the
> time has arrived for us to formalize a new element of Bahá’í administration, between the local and
> national levels, comprising institutions of a special kind, to be designated as “Regional Bahá’í
> Councils”.
> Regional Bahá’í Councils will be brought into being only with our permission and only in
> countries where conditions make this step necessary. Nevertheless, we find it desirable to inform
> all National Spiritual Assemblies of the nature of this historic development, and to make clear its
> place in the evolution of national and local Bahá’í institutions….
> 
> Regional Bahá’í Councils partake of some, but not all, characteristics of Spiritual Assemblies,
> and thus provide a means of carrying forward the teaching work and administering related affairs
> of a rapidly growing Bahá’í community in a number of situations. Without such an institution, the
> development of a national committee structure required to cover the needs in some countries
> would run the danger of over-complexity through adding a further layer of committees under the
> regional committees, or the danger of excessive decentralization through conferring too much
> autonomy on committees which are characterized by the Guardian as “bodies that should be
> regarded in no other light than that of expert advisers and executive assistants.”
> 
> The distinguishing effects of the establishment of Regional Bahá’í Councils are the following:
> 
> It provides for a level of autonomous decision making on both teaching and
> administrative matters, as distinct from merely executive action, below the National
> Assembly and above the Local Assemblies.
> 
> It involves the members of Local Spiritual Assemblies of the area in the choice of the
> members of the Council, thus reinforcing the bond between it and the local believers
> while, at the same time, bringing into public service capable believers who are known to
> the friends in their own region.
> 
> It establishes direct consultative relationships between the Continental Counsellors and
> the Regional Bahá’í Councils.
> 
> It offers the possibility of forming a Regional Bahá’í Council in an ethnically distinct
> region which covers parts of two or more countries. In such a situation the Council is
> designated to work directly under one of the National Assemblies involved, providing
> copies of its reports and minutes to the other National Assembly.
> 
> The greater degree of decentralization involved in the devolution of authority upon
> Regional Bahá’í Councils requires a corresponding increase in the capacity of the National
> Spiritual Assembly itself to keep fully informed of what is proceeding in all parts of the
> territory over which it has ultimate jurisdiction.
> (The Universal House of Justice, from a message dated 30 May 1997 to all National
> Spiritual Assemblies)                                                                 [45]
> 
> Collateral with the demonstrated efficacy of training institutes is the pragmatic emergence of
> Regional Bahá’í Councils in selected countries where conditions have made the establishment of
> these institutions necessary and viable. Where there is close interaction between a Council and a
> training institute, the stage is set for a galvanic coherence of the processes effecting expansion
> and consolidation in a region, and for the practical matching of the training services of institutes to
> the developmental needs of local communities. Moreover, the operational guidelines whereby the
> Continental Counsellors and the Regional Councils have direct access to each other give rise to a
> further institutional relationship which, along with that connecting the Councils to the National
> and Local Spiritual Assemblies, effectuates a dynamic integration of functions at the regional
> level.
> (The Universal House of Justice, Riḍván 1999 message to the Bahá’ís of the World)         [46]
> 
> Thus, at all levels, elements of the Bahá’í administration became involved in the planning process,
> and reached beyond this stage to that of implementation, at which the institutional capacity to
> cope with entry by troops had to be created. Two major steps were taken in this regard: one was
> the establishment of training institutes; the other was the formal establishment and widespread
> introduction of Regional Bahá’í Councils as a feature of the administration between the local and
> national levels to strengthen the administrative capacity of certain communities where the
> growing complexity of the issues facing National Spiritual Assemblies required this development.
> (The Universal House of Justice, Riḍván 2000 message to the Bahá’ís of the World)     [47]
> 
> The administration of teaching is preeminent among the categories of responsibility in which
> a National Spiritual Assembly exercises its authority to direct and coordinate the affairs of its
> community. The execution of this responsibility is of a different character, however, from that of,
> say, the administration of justice; for whereas the latter is properly concentrated in the activity of
> the Assembly, which must itself render judgments on cases submitted to it, the former is
> essentially concerned with efforts initiated and maintained at the base of the community and thus
> calls for a decentralized mode of management—a means of functioning that makes possible the
> mobilization of action among the generality of believers, whose individual initiatives must be
> accommodated in a coherent movement of teaching at the level of clusters. Where rapid or
> substantial growth is occurring, such management ensures that due attention is given not only to
> executing the plan for expansion and consolidation, but also to addressing the needs of varying
> patterns of growth from one area to another, to coping with emerging new realities, as well as to
> applying the lessons of experience in rapidly changing situations. This closeness of attention is
> not possible from the top, whatever mechanisms may be set in place at the National Center.
> Particularly at this stage in the evolution of the Divine Plan, when the community must prepare
> administratively to accommodate entry by troops, your responsibility towards the expansion of
> the Faith demands a high degree of devolution of administrative authority to appropriate
> subsidiary institutions, so that the requisites for maintaining progressive activity in the clusters
> can be adequately met.
> 
> For example, in this context, all programmatic and administrative matters pertaining to
> growth of the Faith in its area are the proper concern of every Regional Bahá’í Council and are to
> be dealt with by it in accordance with the requirements for the execution of the Five Year Plan in
> your community. The Regional Councils are the executive instruments of the National Spiritual
> Assembly authorized to act on its behalf in devising and promoting programs dedicated to fulfilling
> the aim of advancing the process of entry by troops. The Councils direct and coordinate the work
> of cluster agencies, as well as ensure the collaborative involvement of Local Spiritual Assemblies
> in cluster and core activities.
> (From a letter dated 5 January 2006 written on behalf of the Universal House of
> Justice to a National Spiritual Assembly)                                            [48]
> 
> A new chapter in the evolution of the Administrative Order … is now opening, endowed with
> immense promise. As those dedicated believers called to serve on Regional Councils now take up
> their responsibilities, no doubt they will be conscious that they function as members of corporate
> bodies and not, of course, as individual leaders. Indeed, it will be essential for them to remain
> mindful of the admonitions in the Bahá’í writings that apply to all those charged with the
> administration of the affairs of the Faith—that they are to approach their work in the spirit of
> “humble fellowship” and that they must not allow themselves to be considered the “central
> ornaments of the body of the Cause”. So promising a process of growth unfolding in your country
> at the level of the cluster should not come to revolve around their expectations or to rely on their
> personal presence. Guarding against the least trace of any such tendency will greatly redound to
> their effectiveness. For the reality of the situation in many instances is that the richest experience
> exists at the grassroots, when a nucleus of believers labors intensively to build capacity within a
> population to take charge of its own spiritual and social advancement. All those who aim to assist
> the process of learning at this level must remain sensitive to conditions in individual clusters, lest
> frequent requests for reports or summons to gatherings—however well intentioned—sap energy or
> dissipate focus. Rather will they wish to do everything within their means to provide support, to
> lovingly encourage, to facilitate the efforts under way, and to respond, with flexibility and
> dispatch, to needs as they arise.
> (From a letter dated 9 August 2012 written on behalf of the Universal House of
> Justice to a National Spiritual Assembly)                                          [49]
> 
> Of course, a National Spiritual Assembly ultimately has responsibility for fostering all aspects
> of a Bahá’í community’s development. Although it pursues various lines of action itself, in many
> cases it fulfils this responsibility by ensuring that Regional Councils or specialized agencies are
> able to take steps to advance areas of endeavour entrusted to them. As the capacity of the friends
> increases and the size of a community grows, the work of a National Assembly in its manifold
> dimensions becomes commensurately more complex. Therefore, and in view of the magnitude of
> the task before the institutions in the coming Plan, National Assemblies—as well as Councils—will
> benefit from periodically considering, in collaboration with you, whether their administrative
> operations, and indeed elements of their own functioning, could be adjusted or enhanced in ways
> that would better support the growth process.
> (The Universal House of Justice, from a message dated 29 December 2015 to the
> Conference of the Continental Boards of Counsellors)                                   [50]
> 
> Where a Regional Council has developed an enhanced capacity for administration, including
> an ability to provide appropriate kinds of support to many clusters at once, this has been
> conducive to the accelerated progress of the whole region.
> (The Universal House of Justice, from a message dated 30 December 2021 to the
> Conference of the Continental Boards of Counsellors)                            [51]
> 
> The Training Institute
> 
> We are greatly heartened by the news reaching us of the enthusiastic response of the friends
> to the Four Year Plan. Particularly encouraging are the efforts of National Spiritual Assemblies
> everywhere to establish training institutes and to systematically address the development of
> human resources. The number of national and regional institutes is rapidly increasing, and
> indications are that there may be more than one hundred operating in the world by the close of
> the first year of the Plan. We cherish the hope that from each of these centres of learning will
> issue forth ever-growing contingents of believers capable of carrying out a wide array of services
> to the Cause, creating thus in every country the capacity to sustain the process of entry by troops.
> (The Universal House of Justice, from a message dated 6 August 1996 to the Bahá’ís
> of the World)                                                                         [52]
> 
> Prior to our launching the current series of global Plans focused on the single aim of
> advancing the process of entry by troops, the Bahá’í community had passed through a stage of
> rapid, large-scale expansion in many parts of the world—an expansion which ultimately was
> impossible to sustain. The challenge, then, lay not so much in swelling the ranks of the Cause
> with new adherents, at least from populations of proven receptivity, but in incorporating them
> into the life of the community and raising up from among them adequate numbers dedicated to its
> further expansion. So crucial was it for the Bahá’í world to address this challenge that we made it
> a central feature of the Four Year Plan and called upon National Spiritual Assemblies to spend the
> greater part of their energies creating institutional capacity, in the form of the training institute,
> to develop human resources. Ever-increasing contingents of believers, we indicated, would need to
> benefit from a formal programme of training designed to endow them with the knowledge and
> spiritual insights, with the skills and abilities, required to carry out the acts of service that would
> sustain large-scale expansion and consolidation.
> Today as we observe the workings of those clusters which are in a robust state of growth, we
> note that in every one of them the friends have continued to strengthen the institute process,
> while learning to mobilize their expanding nucleus of active supporters of the Faith, to establish
> an efficient scheme for the coordination of their efforts, to weave their individual initiatives and
> collective endeavours into an effective pattern of unified action, and to draw on the analysis of
> pertinent information in planning the cycles of their activities. That they have found the means
> for carrying forward the work of expansion and consolidation hand in hand—the key to sustained
> growth—is demonstrable. Such evidence will surely inspire every devoted believer to remain
> resolute on the path of systematic learning that has been set.
> (The Universal House of Justice, Riḍván 2007 message to the Bahá’ís of the World)       [53]
> 
> Surely you have observed that a longing to arise and actively participate in the work of
> community building and contribute to the transformation of society is especially discernible
> among the youth—who, at every stage in the growth of the Cause of God, have made vital
> contributions to its progress. The institute is charged with a sacred duty to release the capacity
> inherent in the youth and channel their time and energy, skills and talents, towards the provision
> of spiritual education to a rising generation. Yet, this capacity will only develop in an environment
> in which young people feel the trust and confidence of the institutions, as well as the love and
> encouragement of the community and their families. As affirmed by the Guardian, the future rests
> upon the youth. As such, they must gain valuable experience in all affairs of the Faith so that
> they are prepared and have the strength to shoulder weighty responsibilities. They must have the
> opportunity to make sacrifices for the progress of the Faith, as the generations before them have
> done. The House of Justice trusts that you will support them unequivocally, having faith in their
> abilities and seeking at all times to empower them to achieve greater heights of service.
> (From a letter dated 9 February 2017 written on behalf of the Universal House of
> Justice to a National Spiritual Assembly)                                               [54]
> 
> Cherished friends, this is truly a moment to give thanks to the Best-Beloved. There are a
> great many reasons to be encouraged. Yet we are only too aware of the scale of the task that
> remains. Fundamentally, as we have previously indicated, there must emerge in many hundreds of
> clusters a growing band of believers who can maintain, with those around them, a sustained focus
> on nurturing growth and building capacity, and who are distinguished by their ability and their
> discipline to reflect on action and learn from experience. Raising up and accompanying an
> expanding nucleus of individuals in each place—not just at the level of the cluster but within
> neighbourhoods and villages—is at once a formidable challenge and a critical need. But where this
> is occurring, the results speak for themselves.
> 
> We are reassured to see that the institutions of the Faith are keeping this supreme need at
> the forefront of their thinking, devising effective mechanisms to enable the insights arising from
> progress to be widely applied. At the same time, greater experience is endowing national, regional,
> and local bodies alike with broader vision. They are becoming involved in all aspects of the
> community’s development and are concerned with the well-being of people beyond its formal
> membership. Conscious of the profound implications the institute process holds for the
> advancement of peoples, they are paying particular attention to how the training institute can be
> strengthened. They remain mindful of the need to maintain the community’s focus on the
> requirements of the Plan and call the ever-widening circle of friends to higher and higher levels of
> unity. They faithfully uphold their responsibility to refine their administrative and financial
> systems so that the work of expansion and consolidation can be properly supported. In all this,
> they are ultimately occupied with cultivating in the community those conditions that conduce to
> the release of powerful spiritual forces.
> (The Universal House of Justice, Riḍván 2018 message to the Bahá’ís of the World)       [55]
> Your Assembly comes into existence at the opening of a new series of Plans, at a time when
> the world is in desperate need of the divine remedy Bahá’u’lláh has prescribed. Therefore, one of
> the great tasks before you will be to foster growth by raising up the human resources necessary to
> answer this need in your country, especially from amongst the youth. At every stage in the
> growth of the Cause of God, youth have made vital contributions to its progress. For them to
> continue to flourish, it is essential to create an environment in which they feel the trust of the
> institutions and the love of their community and thus arise to meet the challenges ahead of them
> with confidence, joy, and courage. You should have faith in their abilities and seek at all times to
> empower them to achieve greater heights of service.
> (The Universal House of Justice, from a letter dated Riḍván 2021 to a National
> Spiritual Assembly)                                                                   [56]
> 
> Local Spiritual Assemblies
> 
> He is constantly yearning for happy news concerning the spread of the Message and this, he is
> firmly convinced, depends mainly on the united and combined efforts of the friends and the
> Assemblies. Without unity, co-operation and selfless service the friends will surely be unable to
> attain their goal. How can we possibly increase in number and in strength if we do not present a
> united front to those forces, both from without and within, which threaten to undermine the very
> edifice of the Cause? Unity is, therefore, the main key to success. And the best way to ensure and
> consolidate the organic unity of the Faith is to strengthen the authority of the Local Assemblies
> and to bring them within the full orbit of the National Assembly’s jurisdiction. The National
> Assembly is the head, and the Local Assemblies are the various organs of the body of the Cause.
> To ensure full co-operation between these various parts is to safeguard the best interests of the
> Faith by enabling it to counteract those forces which threaten to create a breach within the ranks
> of the faithful.
> (From a letter dated 20 September 1933 written on behalf of Shoghi Effendi to an
> individual believer)                                                                 [57]
> 
> The National Spiritual Assemblies and their agencies on the one hand, and the Counsellors
> and their auxiliaries on the other, clearly have a duty to foster the establishment and development
> of Bahá’í communities, including their divinely ordained local institutions. This duty can be
> discharged mainly through sustained educational programmes which create in the believers the
> awareness of the importance of the Teachings in every area of their individual and social lives and
> which engender in them the desire and determination to elect and support their Local Spiritual
> Assemblies. These programmes should take full advantage of the provision that has been made for
> the temporary formation of administrative committees of three or more members in localities
> where Local Assemblies are not elected, or where the members of a Local Assembly fail to meet.
> (The Universal House of Justice, from a message dated 26 December 1995 to the
> Conference of the Continental Boards of Counsellors)                                   [58]
> 
> On previous occasions we have explained that the maturity of a Spiritual Assembly cannot be
> assessed by the regularity of its meetings and the efficiency of its functioning alone. Rather its
> strength must be measured, to a large extent, by the vitality of the spiritual and social life of the
> community it serves—a growing community that welcomes the constructive contributions of both
> those who are formally enrolled and those who are not….
> 
> The development that we are sure to witness in Local Spiritual Assemblies over the next
> several years is made possible by the growing strength of National Spiritual Assemblies, whose
> ability to think and act strategically has risen perceptibly, especially as they have learned to
> analyse the community-building process at the grassroots with increasing acuity and effectiveness
> and to inject into it, as needed, assistance, resources, encouragement, and loving guidance. In
> countries where conditions demand it, they have devolved a number of their responsibilities in this
> respect to Regional Councils, decentralizing certain administrative functions, enhancing
> institutional capacity in areas under their jurisdiction, and fostering more sophisticated sets of
> interactions. It is no exaggeration to say that the full engagement of National Assemblies was
> instrumental in creating the final thrust required to attain the goal of the current Plan, and we
> expect to see further developments in this direction as, in concert with the Counsellors, they exert
> in the course of the critical, fleeting months ahead a supreme effort to ready their communities to
> embark on the next five-year enterprise.
> (The Universal House of Justice, Riḍván 2010 message to the Bahá’ís of the World)      [59]
> 
> It is particularly pleasing to note your efforts to work closely with Local Spiritual Assemblies in
> order to learn more about the effective facilitation of the flow of guidance and information to all
> the believers. In this connection, you may wish to focus such efforts initially on a few selected
> Local Assemblies in localities that have a large Bahá’í population or where growth is accelerating.
> After some experience has been gained, these efforts could be extended to other Assemblies. In
> addition, beyond the dissemination of guidance and information to the communities, it is vital that
> you also help the institutions and agencies in your country consider effective ways of assisting
> the believers, as well as their friends from the wider society who are labouring together with
> them, to grow in their capacity to study the guidance and apply it in the context of the experience
> being generated at the grassroots.
> (From a letter dated 17 June 2020 written on behalf of the Universal House of Justice
> to a National Spiritual Assembly)                                                     [60]
> 
> The Institution of the Fund
> 
> And as the progress and extension of spiritual activities is dependent and conditioned upon
> material means, it is of absolute necessity that immediately after the establishment of local as
> well as national Spiritual Assemblies, a Bahá’í Fund be established, to be placed under the
> exclusive control of the Spiritual Assembly. All donations and contributions should be offered to
> the Treasurer of the Assembly, for the express purpose of promoting the interests of the Cause,
> throughout that locality or country. It is the sacred obligation of every conscientious and faithful
> servant of Bahá’u’lláh who desires to see His Cause advance to contribute freely and generously
> for the increase of that Fund. The members of the Spiritual Assembly will at their own discretion
> expend it to promote the Teaching Campaign, to help the needy, to establish educational Bahá’í
> institutions, to extend in every way possible their sphere of service. I cherish the hope that all the
> friends, realizing the necessity of this measure, will bestir themselves and contribute, however
> modestly at first, towards the speedy establishment and the increase of that Fund.
> (Shoghi Effendi, from a letter dated 12 March 1923, in Bahá’í Administration, pp. 41–
> 42)                                                                                     [61]
> 
> Of course, the participation of the friends in the courses of the training institute enhances their
> capacity to converse with their fellow believers about the spiritual significance of contributing to
> the Fund and to cultivate an environment in which it is natural to offer voluntary service to the
> Cause. Beyond this, raising awareness among the friends of the need for a continuous flow of
> material means to support the work of the Faith will be essential as the community continues to
> expand.
> (From a letter dated 28 October 2013 written on behalf of the Universal House of
> Justice to a National Spiritual Assembly)                                              [62]
> 
> As institutions and agencies seek to accelerate the processes of expansion and consolidation
> in every land, the question of financial resources will surely claim increased attention. Indeed, an
> important aspect of enhancing institutional capacity over the coming years will be the ongoing
> development of local and national Funds. For this to occur, the generality of the friends must be
> invited to consider afresh the responsibility of all believers to support the work of the Faith
> through their own means and, further, to manage their financial affairs in the light of the
> teachings.
> 
> The future civilization envisaged by Bahá’u’lláh is a prosperous one, in which the vast
> resources of the world will be directed towards humanity’s elevation and regeneration, not its
> debasement and destruction. The act of contributing to the Fund, then, is imbued with profound
> meaning: it is a practical way of hastening the advent of that civilization, and a necessary one, for
> as Bahá’u’lláh Himself has explained, “He Who is the Eternal Truth—exalted be His glory—hath
> made the fulfilment of every undertaking on earth dependent on material means.” Bahá’ís conduct
> their lives in the midst of a society acutely disordered in its material affairs. The process of
> community building they are advancing in their clusters cultivates a set of attitudes towards
> wealth and possessions very different from those holding sway in the world. The habit of
> regularly giving to the Funds of the Faith—including in-kind contributions particularly in certain
> places—arises from and reinforces a sense of personal concern for the welfare of the community
> and the progress of the Cause. The duty to contribute, just like the duty to teach, is a fundamental
> aspect of Bahá’í identity which strengthens faith. The sacrificial and generous contributions of the
> individual believer, the collective consciousness promoted by the community of the needs of the
> Fund, and the careful stewardship of financial resources exercised by the institutions of the Faith
> can be regarded as expressions of the love that binds these three actors more closely together. And
> ultimately, voluntary giving fosters an awareness that managing one’s financial affairs in
> accordance with spiritual principles is an indispensable dimension of a life lived coherently. It is a
> matter of conscience, a way in which commitment to the betterment of the world is translated
> into practice.
> (The Universal House of Justice, from a message dated 29 December 2015 to the
> Conference of the Continental Boards of Counsellors)                                   [63]
> 
> The ongoing attention you are giving to educating the believers regarding the spiritual
> significance of contributing to the Funds of the Faith is warmly noted. As you no doubt realize,
> giving regularly and sacrificially to the Fund is intimately connected to an individual’s
> consciousness of and dedication to promoting the Plans of the Faith. Thus as efforts are further
> systematized, in each of the clusters in your country where the growth process is under way, it is
> expected that contributing to the Fund will increasingly come to be viewed as integral to that
> process. In this light, beyond educating the friends concerning their sacred responsibility, your
> Assembly may wish to emphasize the strengthening of a culture in which the believers use
> whatever means are available to them in order to support the activities unfolding in their own
> communities. Such participation, by raising awareness of the needs and providing a range of
> possibilities to contribute to meeting them, will ultimately enable growing numbers of believers to
> increase their commitment to giving to the Funds of the Faith.
> (From a letter dated 18 October 2017 written on behalf of the Universal House of
> Justice to a National Spiritual Assembly)                                            [64]
> 
> With regard to the exercise of economy, much can be learned from the evolving practices in a
> few of the stronger regions in your country. The House of Justice has been heartened to see from
> the reports received at the Bahá’í World Centre that within your national community there is
> already widespread consciousness of the need for the judicious use of the funds and that a culture
> marked by resilience, resourcefulness, and a sense of collective responsibility has taken root,
> especially in advanced clusters, whereby the friends draw as much as possible upon whatever
> material resources exist in the community when carrying out their activities. For example, there
> appears to be an increasing number of localities where resources, such as food and housing,
> needed for organizing institute campaigns, local conferences, youth gatherings, or reflection
> meetings are offered by the community. There have also been examples of friends contributing in
> various ways to the construction of facilities for the cluster. Further still, this culture is most
> evident in a few communities with strong Local Spiritual Assemblies, whereby teams have been
> established to facilitate various logistical aspects related to the activities of the training institute, a
> promising approach that can be applied in other localities. In order to cultivate such a culture more
> widely, these and other experiences will need to be documented and shared across the clusters in
> your country.
> 
> The House of Justice noted with pleasure your intention to set in motion several lines of
> action with the aim of raising the consciousness of the believers in … regarding their sacred
> obligation of contributing to the Funds of the Faith. In addition to the various actions you are
> contemplating in order to reach out to the generality of the believers …, you are asked to give
> special attention to youth and young adults. After all, a community is never static; those friends at
> the forefront of supporting the funds today have set a pace that must be followed by successive
> generations who will be prepared to shoulder this responsibility. As young people arise to play
> their part in fostering the spiritual and social advancement of their communities, joyful giving
> should naturally be an integral aspect of their spiritual education and lived experience.
> 
> In addition, throughout your country, there are multitudes engaged in the community-building
> process who are increasingly taking charge of their own spiritual and material development,
> inspired by the teachings of Bahá’u’lláh and bolstered by the methods and instruments of the
> global Plans. While those who are yet to enrol in the Faith do not have the bounty of contributing
> to the Funds of the Faith, it would be natural that, as active protagonists, they would wish to
> assume ever-greater responsibility for meeting the material requirements of activities that they
> have come to regard as their own. There will thus be a need to foster in neighbourhoods and
> villages an atmosphere that welcomes and accommodates such a desire. The institutions and
> agencies of the Faith have much to learn about the participation of populations in meeting the
> material requirements of the processes unfolding at the grassroots.
> (From a letter dated 30 May 2023 written on behalf of the Universal House of Justice
> to a National Spiritual Assembly)                                                   [65]
> 
> Releasing the Society-Building Power of the Cause
> 
> Propagation of Divine Teachings
> 
> In the Spiritual Assembly, the discussions must be confined to beneficial matters, that is, the
> exaltation of the Word of God, the propagation of the divine Teachings, the education of souls, the
> training of children, the protection and fostering of orphans, assistance to the poor and needy,
> relief for the weak and aged, and the promotion of benevolent pursuits and charitable deeds. But
> the greatest of all is the diffusion of the sweet savours of God, for this is the foundation.
> (‘Abdu’l-Bahá, from a Tablet—translated from the Persian)                              [66]
> 
> As the administrative work of the Cause steadily expands, as its various branches grow in
> importance and number, it is absolutely necessary that we bear in mind this fundamental fact that
> all these administrative activities, however harmoniously and efficiently conducted, are but means
> to an end, and should be regarded as direct instruments for the propagation of the Bahá’í Faith. Let
> us take heed lest in our great concern for the perfection of the administrative machinery of the
> Cause, we lose sight of the Divine Purpose for which it has been created. Let us be on our guard
> lest the growing demand for specialization in the administrative functions of the Cause detain us
> from joining the ranks of those who in the forefront of battle are gloriously engaged in
> summoning the multitude to this new Day of God. This indeed should be our primary concern; this
> is our sacred obligation, our vital and urgent need. Let this cardinal principle be ever borne in
> mind, for it is the mainspring of all future activities, the remover of every embarrassing obstacle,
> the fulfilment of our Master’s dearest wish.
> (Shoghi Effendi, from a letter dated 10 January 1926, in Bahá’í Administration, p. 103)   [67]
> 
> The dissemination of Bahá’í literature should, likewise, be simultaneously carried out with
> increasing vigour. Whatever measures are required to ensure a more systematic and extensive
> propagation of the teachings of the Faith among the masses must be promptly and unhesitatingly
> adopted.
> (From a postscript by Shoghi Effendi appended to a letter dated 24 October 1947
> written on his behalf to a National Spiritual Assembly)                          [68]
> 
> When each National Spiritual Assembly carefully compares the demands of the waiting
> public and the needs of the believers for Bahá’í literature with the current supply, it will realize
> how urgent is the need for it to multiply its efforts to ensure that a comprehensive range of our
> literature is made constantly available. The basic literature of the Faith must be translated into
> languages that are most suitable and in demand for the spread and development of the Faith in
> accordance with the goals of the Plan. In each national area the agencies for obtaining and
> disseminating Bahá’í literature should be greatly strengthened so that they will efficiently ensure
> an uninterrupted supply of the literature which is available from the various Publishing Trusts
> and organize its distribution throughout the area, through Local Assemblies and groups, by sale at
> conferences and summer schools, and directly to individuals. At the same time these agencies
> should ensure that the monies received from the sale of literature are kept separate from other
> funds of the Faith and are used for the replenishment of stocks of books and the widening of the
> range of literature available. National Assemblies must also give consideration to the need to cover
> the cost of certain literature out of the National Fund, so that it can be supplied free or sold at a
> price within the reach of those who urgently require it.
> (The Universal House of Justice, from a message dated 25 May 1975 to all National
> Spiritual Assemblies)                                                                  [69]
> 
> The idea that principle is maintained while practical strategies evolve according to the needs
> of the Faith also holds true for the administrative arrangements that support teaching. National
> Assemblies have always had the obligation to create efficient teaching structures, often with
> agencies at various levels, such as national, provincial or area teaching committees; the Regional
> Bahá’í Councils and Cluster Growth Committees constitute such structures to guide the progress
> of clusters. Local Assemblies always worked in the context of a national or regional teaching plan,
> and they now work, in advanced areas, in the context of an intensive programme of growth that
> operates at the level of a cluster. Ultimately, of course, it is the individual who must teach the
> Faith and carry out the other activities for expansion and consolidation. As the House of Justice
> wrote at the beginning of the effort to systematically advance the process of entry by troops,
> “thousands upon thousands of believers will need to be aided to express the vitality of their faith
> through constancy in teaching the Cause”. The role of the Spiritual Assembly in teaching is
> primarily that of fostering and supporting such initiative.
> (From a letter dated 29 August 2006 written on behalf of the Universal House of
> Justice to an individual believer)                                                    [70]
> 
> Contributing to Social Transformation
> 
> Social Action
> 
> Among the primary obligations of the Spiritual Assemblies is to provide, and carry through,
> effective measures for the advancement of the cause of women. It would be good if each Spiritual
> Assembly could form a special committee whose members night and day would devote their time
> and attention exclusively to urging and encouraging, ennobling and dignifying the honoured
> handmaids of the Merciful; to promoting education for girls; to perfecting and extending the
> women’s assemblies and gatherings; and to ensuring the cooperation of the women with the men
> in rendering services to the Cause and in strengthening the foundation of the Spiritual
> Assemblies…. Now is the time for providing the means and the day for the advancement of
> women in both inner and outer perfections. Whatsoever has been set down by the Pen of the Most
> High and revealed from the Pen of the Covenant, rest assured that the changes and chances of the
> times, the affairs of the world, and the measures and enterprises of the men of the earth will, in
> an indirect manner, gradually so conspire to furnish hidden, invisible means for the fulfilment of
> these explicit divine utterances that we shall all be bewildered, amazed, and admonished. Now is
> the time for confidence; today, the day for exertion and self-sacrifice. We must, with praiseworthy
> actions, observe the divine commandments and put our whole trust in the True One so that
> whatsoever He has purposed may come to pass without delay.
> (Shoghi Effendi, from a letter dated 19 December 1923 to the Bahá’ís of the East)      [71]
> 
> The Assembly should, after earnest consultation and thorough examination and assessment of
> the requirements of the Cause and the needs of the people, make certain provisions according to
> its means and capacity, so that, in the course of time, necessary aid may be extended to the poor,
> the weak, and the needy from all backgrounds, and the common weal and the best interests of the
> Faith may likewise be rapidly promoted.
> (Shoghi Effendi, from a letter dated July 1926 written to a National Spiritual
> Assembly)                                                                            [72]
> 
> The most immediate access to the dynamic influence of the sacred Word is through reading.
> The ability to read is therefore a fundamental right and privilege of every human being.
> Bahá’u’lláh promotes this right in His command to parents to ensure the instruction of their sons
> and daughters in the “art of reading and writing.” For this essential reason, in our last Riḍván
> message we called attention to the need for systematic attention to be given to eventually
> eliminating illiteracy from the Bahá’í community. This matter must assume its proper importance
> as a continuing objective of that community.
> 
> Let each National and Local Spiritual Assembly, according to necessity and circumstance,
> address itself to this objective, conscious that even where total achievement is not immediately
> possible, opportunities must be sought to make steady progress. Let each be confident that the
> shining example set by Iran, the mother community of the Bahá’í world, under the inspiration of
> Bahá’u’lláh’s teachings and the urging of ‘Abdu’l-Bahá and Shoghi Effendi, upholds a standard all
> can follow. In the earliest years of this century, when no systematic, overall plan of education
> existed in Iran, the Bahá’ís seized their chance and organized a widespread programme of
> education. Its teachers were distinguished for their ability to foster child, youth and adult
> education, which led to significant self-improvement among the Iranian Bahá’ís. The emergence of
> a literate Bahá’í community was an outstanding result.
> 
> Some local or national Bahá’í communities may wish to follow the example of those who
> have already instituted their own literacy projects and are achieving notable success; others may
> wish to participate in literacy programmes organized by governmental or non-governmental
> organizations. Each community will have to determine whether to engage in one or the other, or to
> do both. Progress will depend not only on the initiatives of Bahá’í institutions in relation to
> children, but also on the active interest of adult believers who want to learn to read. Such friends
> should definitely be encouraged and assisted to achieve, with dignity, their heart’s desire.
> Certainly, the willing participation of the friends in an undertaking of such importance to the
> upliftment of individuals and the consolidation of the Bahá’í community as a whole will attract
> divine favours and confirmations.
> (The Universal House of Justice, from a message dated 10 July 1989 to all National
> Spiritual Assemblies)                                                                   [73]
> The promotion of learning of every kind among the Faith’s members is an activity
> fundamental to the achievement of the community’s wide-ranging goals. Consequently, the
> encouragement of individual believers to acquire knowledge, the operation of Bahá’í schools,
> universities, and training institutes, the organization of study groups, and the work of task forces
> dedicated to relating the principles of the Revelation to the challenges facing humankind all
> represent activities with which both the Counsellors and their auxiliaries, on the one hand, and
> National and Local Spiritual Assemblies, on the other, must concern themselves. In shouldering
> these demanding responsibilities, Bahá’í institutions everywhere find their efforts greatly
> enhanced by the assistance of believers whose intellectual pursuits, qualities of character, and
> devotion to the Cause particularly fit them to contribute their services.
> (From a letter dated 14 March 1996 written on behalf of the Universal House of
> Justice to an individual believer)                                                     [74]
> 
> Whatever the nature of the cluster, it is imperative to pay close attention to children and
> junior youth everywhere. Concern for the moral and spiritual education of young people is
> asserting itself forcefully on the consciousness of humanity, and no attempt at community
> building can afford to ignore it. What has become especially apparent during the current Five Year
> Plan is the efficacy of educational programmes aimed at the spiritual empowerment of junior
> youth. When accompanied for three years through a programme that enhances their spiritual
> perception, and encouraged to enter the main sequence of institute courses at the age of fifteen,
> they represent a vast reservoir of energy and talent that can be devoted to the advancement of
> spiritual and material civilization. So impressed are we by the results already achieved, and so
> compelling is the need, that we will urge all National Assemblies to consider the junior youth
> groups formed through programmes implemented by their training institutes a fourth core activity
> in its own right and to promote its wide-scale multiplication.
> (The Universal House of Justice, from a message dated 27 December 2005 to the
> Conference of the Continental Boards of Counsellors)                                [75]
> 
> When society is in such difficulty and distress, the responsibility of the Bahá’ís to make a
> constructive contribution to human affairs becomes more pronounced. This is a moment when
> distinct but interrelated lines of action converge upon a single point, when the call to service rings
> aloud. The individual, the community, and the institutions of the Faith—inseparable protagonists
> in the advancement of civilization—are in a position to demonstrate the distinctive features of the
> Bahá’í way of life, characterized by increased maturity in the discharge of their responsibilities
> and in their relationships with each other. They are summoned to a fuller expression of the Faith’s
> society-building powers. Agencies and projects dedicated to social action may have to adapt their
> approaches in order to meet expanded needs; efforts to do this are sure to infuse ongoing
> programmes with deeper meaning and purpose. Further, Bahá’í contributions to discourses newly
> prevalent in society are generating heightened interest, and there is a responsibility to be
> discharged here too. At a time when the urgency of attaining higher levels of unity, founded on
> the incontestable truth of humanity’s oneness, is becoming apparent to larger and larger numbers,
> society stands in need of clear voices that can articulate the spiritual principles that underlie such
> an aspiration.
> 
> You are of course ever conscious that your responsibilities reach beyond those of
> administering the affairs of the community and channelling its energies towards the fulfilment of
> noble goals: you seek to raise awareness of those spiritual forces that are available to every
> confirmed believer and which must be marshalled at the hour of need. It is these forces which
> endow the community with resilience, ensure its integrity, and keep it focused on its divine
> mission to serve humanity and elevate its vision of the future.
> (The Universal House of Justice, from a message dated 9 May 2020 to all National
> Spiritual Assemblies)                                                           [76]
> 
> The initial stirrings of grassroots social action begin to be seen in a cluster as the availability
> of human resources increases and capacity for a wider range of tasks develops. Villages have
> proven to be notably fertile ground from which social action initiatives have emerged and been
> sustained, but in urban settings too, friends living there have succeeded in carrying out activities
> and projects suited to the social environment, at times by working with local schools, agencies of
> civil society, or even government bodies. Social action is being undertaken in a number of
> important fields, including the environment, agriculture, health, the arts, and particularly
> education. Over the course of the Nine Year Plan, and especially as the study of specific institute
> courses stimulates greater activity in this area, we expect to see a proliferation of formal and
> informal efforts to promote the social and economic development of a people. Some of these
> community-based initiatives will require basic administrative structures to sustain their work.
> Where conditions are propitious, Local Spiritual Assemblies will need to be encouraged to learn
> how best to cultivate new, fledgling initiatives and to foster efforts that show promise. In some
> cases, the needs associated with a particular field of endeavour will warrant the establishment of a
> Bahá’í-inspired organization, and we anticipate the appearance of more such organizations during
> the coming Plan. For their part, National Spiritual Assemblies will have to find ways in which they
> can stay well informed about what is being learned at the grassroots of their communities and
> analyse the experience being gained; in some places this will call for the creation of an entity
> dedicated to following social action. Looking across the Bahá’í world, we are delighted to see how
> much momentum has already been generated in this area of endeavour through the
> encouragement and support of the Bahá’í International Development Organization….
> 
> We wish to stress that, historically and now, social action and efforts to participate in the
> prevalent discourses of society have emerged not only in the context of growth, but also as a
> result of individual Bahá’ís striving to contribute to society’s progress in ways available to them.
> As a personal response to Bahá’u’lláh’s summons to work for the betterment of the world,
> believers have variously chosen to adopt certain vocations and have sought out opportunities to
> support the activities of like-minded groups and organizations. Projects, both large and small, have
> been started in order to respond to a range of social issues. Numerous Bahá’í-inspired
> organizations have been established by groups of individuals to work for many different objectives,
> and specialist entities have been founded to give attention to a particular discourse. All of these
> efforts, at whatever scale they have been undertaken, have benefited from being able to draw on
> the principles and insights guiding the activities occurring at the grassroots of the worldwide
> Bahá’í community, and they have also benefited from the wise counsels of Local and National
> Spiritual Assemblies. We rejoice to see these diverse, harmonious expressions of faith by the
> devoted followers of the Blessed Beauty, in response to the tribulations of a perplexed and sorely
> agitated world.
> (The Universal House of Justice, from a message dated 30 December 2021 to the
> Conference of the Continental Boards of Counsellors)                                   [77]
> 
> In many parts of the world, a natural outcome of the participation of individuals and families
> in the institute process has been an increased consciousness of the importance of education in all
> its forms. Friends serving as children’s class teachers take a keen interest in the broad educational
> development of those they teach, while friends serving as tutors and animators are naturally
> concerned with the extent to which those approaching or entering adulthood—girls and boys alike
> —can access and benefit from education of many kinds, not limited to the courses offered by the
> institute itself. For instance, they can encourage young people to look towards apprenticeships or
> university studies. We have been struck by how, in many communities, engagement in the
> institute process by large numbers has gradually reshaped this aspect of culture within a
> population. The institutions of the Faith will need to take responsibility for ensuring that, as
> consciousness is raised in this way, the noble aspirations that arise in young people as a result—
> aspirations to acquire the education and training that will allow them to offer a lifetime of
> meaningful service to their society—can be fulfilled. The long-term development of a community
> and, ultimately, of a nation, from generation to generation, depends to a large degree on the effort
> made to invest in those who will assume responsibility for collective social progress.
> (The Universal House of Justice, from a message dated 30 December 2021 to the
> Conference of the Continental Boards of Counsellors)                                  [78]
> 
> Involvement in the Discourses of Society
> 
> It is I feel for the national representatives of the believers in every land to utilize and combine
> both methods, the outspoken as well as the gradual, in such a manner as to secure the greatest
> benefit and the fullest advantage for this steadily-growing Cause. Every staunch and high-minded
> believer is thoroughly convinced of the unfailing efficacy of every humanitarian undertaking
> which boldly and unreservedly proclaims the source of its motive power to be the consciousness of
> the Revelation of Bahá’u’lláh. Yet, if we but call to mind the practice generally adopted by ‘Abdu’l-
> Bahá, we cannot fail to perceive the wisdom, nay the necessity, of gradually and cautiously
> disclosing to the eyes of an unbelieving world the implications of a Truth which, by its own
> challenging nature, it is so difficult for it to comprehend and embrace….
> 
> As the Movement extends the bounds of its influence and its opportunities for fuller
> recognition multiply, the twofold character of the obligations imposed on its national elected
> representatives should, I feel, be increasingly emphasized. Whilst chiefly engaged in the pursuit of
> their major task, consisting chiefly in the formation and the consolidation of Bahá’í administrative
> institutions, they should endeavour to participate, within recognized limits, in the work of
> institutions which, though unaware of the claim of the Bahá’í Cause, are prompted by a sincere
> desire to promote the spirit that animates the Faith. In the pursuit of their major task their
> function is to preserve the identity of the Cause and the purity of the mission of Bahá’u’lláh. In
> their minor undertaking their purpose should be to imbue with the spirit of power and strength
> such movements as in their restricted scope are endeavouring to achieve what is near and dear to
> the heart of every true Bahá’í. It would even appear at times to be advisable and helpful as a
> supplement to their work for the Bahá’ís to initiate any undertaking not specifically designated as
> Bahá’í, provided that they have ascertained that such an undertaking would constitute the best
> way of approach to those whose minds and hearts are as yet unprepared for a full acceptance of
> the claim of Bahá’u’lláh. These twofold obligations devolving upon organized Bahá’í communities,
> far from neutralizing the effects of one another or of appearing antagonistic in their aims, should
> be regarded as complementary and fulfilling, each in its way, a vital and necessary function.
> 
> It is for the national representatives of the Bahá’í Cause to observe the conditions under
> which they labour, to estimate the forces that are at work in their own surroundings, to weigh
> carefully and prayerfully the merits of either procedure, and to form a correct judgement as to the
> degree of emphasis that should be placed upon these twofold methods. Then and only then will
> they be enabled to protect and stimulate on one hand the independent growth of the Bahá’í Faith,
> and on the other vindicate the claim of its universal Principles to the doubtful and unbelieving.
> (Shoghi Effendi, from a letter dated 20 February 1927, in Bahá’í Administration,
> pp. 125–127)                                                                             [79]
> 
> Learning about the participation of Bahá’ís in the discourses of society will advance as more
> and more believers throughout the world contribute to this area of activity over the coming years.
> This will occur at a number of levels. A growing number of individual believers will bring insights
> based on the writings to conversations in a variety of social spaces in which they find themselves
> —some will be related to life in their localities while others will be connected to their professions.
> Bahá’í-inspired agencies will naturally contribute to discourses associated with aspects of social
> and economic development relevant to their work. Further, as programs of growth advance and the
> friends are drawn into the life of society around them, their efforts to overcome challenges facing
> their communities through the application of spiritual principles will invariably entail
> participation in discourses at the grassroots. That Bahá’í involvement in the discourses of society
> will grow organically at all levels, in line with the increasing capacity of the believers, is evident.
> Equally clear is the centrality of the role of the training institute to this process.
> 
> While a National Spiritual Assembly need not make specific plans for the above-mentioned
> areas, its involvement is required to guide participation in discourses at the national level—a task
> that can be assigned to its Office of External Affairs. The first step to be taken by such an Office,
> however, would not be to select topics on which to focus its efforts. Rather, it would seek to
> gradually familiarize itself with a variety of social spaces at the national level and learn about the
> associated discourses. As it does so, it will naturally avoid abstruse and divisive discussions and
> become increasingly adept at identifying spaces in which Bahá’ís can contribute ideas based on
> the teachings of the Faith. A brief word of caution is required: the purpose of participation in the
> discourses of society is not to persuade others to accept a Bahá’í position or to engage in direct
> teaching. Nor should it be understood as a public relations activity or academic exercise. Rather,
> those involved adopt a posture of learning and engage in genuine conversations in which they can
> offer insights drawn from the writings and from their experience in applying them as a
> contribution to the advancement of a given discourse.
> (From a letter dated 6 February 2011 written on behalf of the Universal House of
> Justice to a National Spiritual Assembly)                                               [80]
> 
> Our spirits have been lifted by seeing how capably National Spiritual Assemblies, the
> unflagging generals of the Army of Light, have guided their communities and shaped their
> response to the crisis. 1 They have been strongly supported by the Counsellors and their auxiliaries
> who, as always, have heroically raised aloft the standard of loving service. While staying well
> informed about the often rapidly changing conditions in their countries, Assemblies have made the
> necessary arrangements for administering the affairs of the Cause, and in particular for conducting
> elections, where these remain feasible. Through regular communications, institutions and agencies
> have offered wise counsel, comforting reassurance, and constant encouragement. In many
> instances, they have also started to identify constructive themes that are emerging from the
> discourses opening up in their societies. The expectation we expressed in our Naw-Rúz message
> that this test of humanity’s endurance would grant it greater insight is already being realized.
> Leaders, prominent thinkers, and commentators have begun to explore fundamental concepts and
> bold aspirations that, in recent times, have been largely absent from public discourse. At present
> these are but early glimmerings, yet they hold out the possibility that a moment of collective
> consciousness may be in view.
> (The Universal House of Justice, Riḍván 2020 message to the Bahá’ís of the World)       [81]
> 
> As you are aware, the promotion of the Bahá’í community’s intellectual life and its effort to focus
> the light of Bahá’u’lláh’s Revelation on the evolution of thought and the exploration of social
> reality is becoming ever more important. This is particularly the case as the Bahá’í community
> continues to be drawn further into the life of society and seeks alongside others to address the
> countless complex problems facing humanity, all against a backdrop of accelerating forces of
> disintegration. There are, of course, numerous contributors to this important work, including the
> institutions and agencies of the Faith, certain organizations, as well as many individual believers.
> (From a letter dated 29 November 2022 written on behalf of the Universal House of
> Justice to a National Spiritual Assembly)                                              [82]
> 
> Spiritual Health and Vitality of the Bahá’í Community
> The National Assembly is the guardian of the welfare of the Faith, a most sacred and heavy
> responsibility and one which is inescapable. They must be ever vigilant, ever on the look-out, ever
> ready to take action, and, on all matters of fundamental principle, refuse to compromise for an
> instant. Only in this way can the body of the Faith be free of disease.
> (From a letter dated 14 August 1957 written on behalf of Shoghi Effendi to a National
> Spiritual Assembly)                                                                  [83]
> 
> The aim of any Spiritual Assembly should be to develop a warm and loving relationship with
> the believers in its community, so that it can most effectively nurture and encourage them in the
> acquisition of a deeper understanding of the teachings, and can assist them to follow the Bahá’í
> principles in their personal conduct. The Assembly should aspire to being regarded by the
> members of the community as a loving parent, wise in its understanding of the varying degrees of
> maturity of those entrusted to its care, compassionate in dealing with the problems which arise as
> a result of any shortcomings, ever prepared to guide them to the correct path, and very patient as
> they strive to effect the necessary changes in their behaviour. Such an approach is far removed
> from the harshly judgmental and punitive approach which so often characterizes the
> administration of law in the wider society. The Bahá’í application of justice, firmly rooted in
> spiritual principle and animated by the desire to foster the spiritual development of the members
> of the community, will increasingly be seen as a distinctive and highly attractive feature of the
> Revelation of Bahá’u’lláh.
> (From a letter dated 9 December 1991 written on behalf of the Universal House of
> Justice to a National Spiritual Assembly)                                           [84]
> 
> The appearance of a united, firmly based and self-sustaining community must be a major goal
> of a Spiritual Assembly. Composed of a membership reflecting a diversity of personalities, talents,
> abilities and interests, such a community requires a level of internal interaction between the
> Assembly and the body of the believers based on a commonly recognized commitment to service,
> and in which a sense of partnership based on appreciation of each other’s distinctive sphere of
> action is fully recognized and unfailingly upheld, and no semblance of a dichotomy between the
> two appears. In such a community leadership is that expression of service by which the Spiritual
> Assembly invites and encourages the use of the manifold talents and abilities with which the
> community is endowed, and stimulates and guides the diverse elements of the community
> towards goals and strategies by which the effects of a coherent force for progress can be realized.
> 
> The maintenance of a climate of love and unity depends largely upon the feeling among the
> individuals composing the community that the Assembly is a part of themselves, that their
> cooperative interactions with that divinely ordained body allow them a fair latitude for initiative
> and that the quality of their relationships with both the institution and their fellow believers
> encourages a spirit of enterprise invigorated by an awareness of the revolutionizing purpose of
> Bahá’u’lláh’s Revelation, by a consciousness of the high privilege of their being associated with
> efforts to realize that purpose, and by a consequent, ever-present sense of joy. In such a climate,
> the community is transformed from being the mere sum of its parts to assuming a wholly new
> personality as an entity in which its members blend without losing their individual uniqueness.
> The possibilities for manifesting such a transformation exist most immediately at the local level,
> but it is a major responsibility of the National Assembly to nurture the conditions in which they
> may flourish.
> 
> The authority to direct the affairs of the Faith locally, nationally and internationally, is
> divinely conferred on elected institutions. However, the power to accomplish the tasks of the
> community resides primarily in the mass of the believers. The authority of the institutions is an
> irrevocable necessity for the progress of humanity; its exercise is an art to be mastered. The power
> of action in the believers is unlocked at the level of individual initiative and surges at the level of
> collective volition. In its potential, this mass power, this mix of individual potentialities, exists in a
> malleable form susceptible to the multiple reactions of individuals to the sundry influences at
> work in the world. To realize its highest purpose, this power needs to express itself through
> orderly avenues of activity. Even though individuals may strive to be guided in their actions by
> their personal understanding of the Divine Texts, and much can be accomplished thereby, such
> actions, untempered by the overall direction provided by authorized institutions, are incapable of
> attaining the thrust necessary for the unencumbered advancement of civilization.
> 
> Individual initiative is a pre-eminent aspect of this power; it is therefore a major
> responsibility of the institutions to safeguard and stimulate it. Similarly, it is important for
> individuals to recognize and accept that the institutions must act as a guiding and moderating
> influence on the march of civilization. In this sense, the divine requirement that individuals obey
> the decisions of their Assemblies can clearly be seen as being indispensable to the progress of
> society. Indeed, individuals must not be abandoned entirely to their own devices with respect to
> the welfare of society as a whole, neither should they be stifled by the assumption of a dictatorial
> posture by members of the institutions.
> 
> The successful exercise of authority in the Bahá’í community implies the recognition of
> separate but mutually reinforcing rights and responsibilities between the institutions and the
> friends in general, a recognition that in turn welcomes the need for cooperation between these
> two interactive forces of society. As was stated in advice given by Shoghi Effendi: “The individuals
> and assemblies must learn to cooperate, and to cooperate intelligently, if they desire to adequately
> discharge their duties and obligations towards the Faith. And no such cooperation is possible
> without mutual confidence and trust.”
> (The Universal House of Justice, from a letter dated 19 May 1994 to a National
> Spiritual Assembly)                                                                    [85]
> 
> They [the institutions of the Faith] do not pry into the personal lives of individuals. Nor are they
> vindictive and judgemental, eager to punish those who fall short of the Bahá’í standard. Except in
> extreme cases of blatant and flagrant disregard for the law that could potentially harm the Cause
> and may require them to administer sanctions, their attention is focused on encouragement,
> assistance, counsel, and education.
> (From a letter dated 19 April 2013 written on behalf of the Universal House of Justice
> to three believers)                                                                    [86]
> 
> The challenge you face in helping the friends in your community to understand the Bahá’í
> teachings and to apply them in their lives, as the forces of materialism continue to grow in
> strength, is appreciated by the Universal House of Justice…. [T]he issues involved can best be
> considered in light of the relationships that the Administrative Order seeks to forge among the
> individual, the institutions, and the community. While responsibility for adhering to the Bahá’í
> standard rests primarily on the individual believer, it is incumbent upon the institutions of the
> Faith to support the individual, largely through educational endeavours, and to foster a pattern of
> community life that is conducive to the spiritual upliftment of its members. It is understood, of
> course, that in the assumption of these and other sacred duties, Bahá’í institutions may find it
> necessary at times to take specific action as a means of protecting the community and the
> integrity of Bahá’í law.
> 
> In discharging their educational responsibilities towards the body of the believers, the
> institutions of the Faith need to bear in mind how little is accomplished when their efforts are
> reduced to repeated admonitions or to dogmatic instruction in proper conduct. Rather should their
> aim be to raise consciousness and to increase understanding. Theirs is not the duty to pry into
> personal lives or to impose Bahá’í law on the individual but to create an environment in which the
> friends eagerly arise to fulfil their obligations as followers of Bahá’u’lláh, to uphold His law, and to
> align their lives with His teachings. The efforts of the institutions will bear fruit to the extent that
> the friends, especially those of the younger generation, find themselves immersed in the activities
> of a vibrant and growing community and feel confirmed in the mission with which Bahá’u’lláh has
> entrusted them.
> 
> One of the most effective instruments at your disposal in this respect is the training institute.
> It strives to engage the individual in an educational process in which virtuous conduct and self-
> discipline are developed in the context of service, fostering a coherent and joyful pattern of life
> that weaves together study, worship, teaching, community building and, in general, involvement in
> other processes that seek to transform society. At the heart of the educational process is contact
> with the Word of God, whose power sustains every individual’s attempts to purify his or her heart
> and to walk a path of service with “the feet of detachment”. The Guardian encouraged young
> believers to learn through “active, whole-hearted and continued participation” in community
> activities. Addressed to one young believer, a letter written on his behalf explained: “Bahá’í
> community life provides you with an indispensable laboratory, where you can translate into living
> and constructive action the principles which you imbibe from the Teachings.” “By becoming a real
> part of that living organism”, the letter went on, “you can catch the real spirit which runs
> throughout the Bahá’í Teachings.” Such wholehearted participation in the work of the Faith
> provides an invaluable context for the exertion made by young and old alike to align their lives
> with Bahá’u’lláh’s teachings. This is not to say that individuals will not err from time to time,
> perhaps on occasion in serious ways. Yet, when the desire to uphold the Bahá’í standard is
> nurtured through service to the common weal in an environment of unfailing love and warm
> encouragement, the friends will not feel, in the face of such difficulty, that they have no other
> recourse but to withdraw from community activity out of a sense of shame or, worse, to cover the
> challenges they are experiencing with the veneer of propriety, living a life in which public words
> do not conform to private deeds.
> 
> Clearly, then, individual moral development needs to be addressed in concert with efforts to
> enhance the capacities of the community and its institutions…. The environment sought is, at the
> most fundamental level, one of love and support, in which the believers, all endeavouring to
> achieve the Bahá’í standard in their personal conduct, show patience and respect to each other
> and, when needed, receive wise counsel and ready assistance. Gossip and backbiting have no place
> in the Bahá’í community; nor do judgemental attitudes and self-righteousness.
> 
> What is essential for every National Assembly to acknowledge in this connection is that, if
> mutual love and support within the community, important as it is, becomes the only focus, a
> stagnant environment engendered by an insular mentality will develop. The worldwide Bahá’í
> community is charged with an historic mission. It must acquire capacity to address increasingly
> complex spiritual and material requirements as it becomes larger and larger in size. The
> 28 December 2010 message of the House of Justice indicated: “A small community, whose
> members are united by their shared beliefs, characterized by their high ideals, proficient in
> managing their affairs and tending to their needs, and perhaps engaged in several humanitarian
> projects—a community such as this, prospering but at a comfortable distance from the reality
> experienced by the masses of humanity, can never hope to serve as a pattern for restructuring the
> whole of society.” The current series of global Plans sets out provisions for gradually building
> individual and collective capacity for the community’s mission. The institutions of a Bahá’í
> community that has been allowed to become complacent will find it difficult to protect the
> younger members from the forces of gross materialism, with the accompanying moral decay, that
> are assailing society. This, then, points to the nature of the capacity-building process in which
> every Bahá’í institution must energetically engage.
> (From a letter dated 23 April 2013 written on behalf of the Universal House of Justice
> to a National Spiritual Assembly)                                                     [87]
> As you are doubtless aware, the House of Justice has advised that responsibility for guiding
> certain areas of endeavour, among them initiatives of international scope and those related to the
> promotion of Bahá’í studies, is to be retained by Bahá’í institutions, which are tasked with
> directing the efforts of the community along effective avenues of action.
> (From a letter dated 28 June 2016 written on behalf of the Universal House of Justice
> to a National Spiritual Assembly)                                                    [88]
> 
> The first requirement that an Assembly must exercise in upholding the laws of the Faith in
> its jurisdiction lies in having a sound approach to the general education of the believers about the
> laws, and such educational efforts can be set within the context of the greater purpose of the
> Revelation to carry forward an ever-advancing civilization. In this way, the friends will obey the
> laws not through fear of punishment, but out of love for Bahá’u’lláh and an appreciation that
> these laws are conducive to their own spiritual and material development and to social well-being.
> While this approach—necessarily gradual and long-term—proceeds, Assemblies must use good
> judgement in applying the laws, bearing in mind their responsibility to lovingly and patiently
> educate new believers and younger generations within the Faith.
> 
> The application of these principles requires much thought, particularly in light of the ever-
> evolving situation in those neighbourhoods and villages where large numbers are participating in
> community-building activities, some of whom, often from among the youth, have embraced the
> Faith. In such places, as you have surely observed, the new Bahá’ís remain deeply embedded in
> the society around them and are engaged, along with many others, in activities that gradually
> change the dynamics within the whole population and help it move towards Bahá’u’lláh’s vision
> of a New World Order. It is clear from your letter that the new believers in such places are
> becoming increasingly aware of the laws of the Faith and are trying to uphold them in their own
> lives. Nevertheless, it can be expected that the underlying social milieu of which they are
> inextricably a part, especially in the context of extended families, may at times compel them to
> compromise their efforts in this regard. Perhaps nowhere is this more challenging than in
> following the laws of personal status, such as marriage and burial.
> 
> What is needed in places that are becoming centers of intense activity, the House of Justice
> feels, is for a greater effort to be made to ensure that education about Bahá’í laws is directed not
> only to those who have formally enrolled in the Faith, but to all those who are in one way or
> another connected with the community-building process. The House of Justice has been very
> pleased to note that, in several clusters in …, the friends are developing the capacity to reach out
> to a large number of households on a regular basis, to share Bahá’í principles, to invite greater
> participation in activities, and to gradually develop a pattern of community life based on the
> teachings of the Faith. Building on this experience, it should not be difficult to introduce a
> discourse within many households on the nature of Bahá’í family life and some of the laws of
> Bahá’u’lláh related to personal status. In doing so, you would naturally wish to clarify that the
> purpose of the laws given by the Manifestation of God is not to limit human possibilities or
> introduce new ritualistic practices to replace the old ones. Rather, it is to make it possible for
> human beings to experience true freedom and to fulfil their true potential, both individually and
> collectively. How often have the friends from the wider society, having attended a Bahá’í marriage
> ceremony, proclaimed their joy and wonder at its simplicity and dignity, being devoid of the
> ritualistic elements that many find cumbersome and unconducive to the upliftment of the soul.
> And how often, having become familiar with the provisions of Bahá’í marriage law, have they
> marvelled at the way it avoids reducing the marital bond to an economic transaction, but rather
> preserves its sacredness and integrity, and upholds the sanctity of the family unit. Indeed, every
> Bahá’í wedding is an opportunity to demonstrate to the larger public the special character of
> Bahá’í laws.
> (From a letter dated 23 April 2018 written on behalf of the Universal House of Justice
> to a National Spiritual Assembly)                                                     [89]
> 
> The Three Protagonists
> 
> What has given me still greater pleasure is to learn that the members of this Central Body,
> which has assumed so grave a responsibility and is facing such delicate and difficult tasks,
> command individually and collectively not only the sympathy of their spiritual brethren and
> sisters but also can confidently rely on their active and whole-hearted support in the campaign of
> service to the Cause of Bahá’u’lláh. It is indeed as it should be, for if genuine and sustained
> cooperation and mutual confidence cease to exist between individual friends and their Local and
> National Assemblies, the all-beneficent work of the Cause must cease and nothing else can enable
> it to function harmoniously and effectively in future.
> (Shoghi Effendi, from a letter dated 23 December 1922, in Bahá’í Administration, p. 28) [90]
> 
> It is not uniformity which we should seek in the formation of any national or local Assembly. For
> the bedrock of the Bahá’í administrative order is the principle of unity in diversity, which has been
> so strongly and so repeatedly emphasized in the writings of the Cause. Differences which are not
> fundamental and contrary to the basic teachings of the Cause should be maintained, while the
> underlying unity of the administrative order should be at any cost preserved and insured. Unity,
> both of purpose and of means, is, indeed, indispensable to the safe and speedy working of every
> Assembly, whether local or national.
> (From a letter dated 2 January 1934 written on behalf of Shoghi Effendi to an
> individual believer, in Messages of Shoghi Effendi to the Indian Subcontinent, 1923–1957
> (New Delhi: Bahá’í Publishing Trust, 1995), pp. 108–109)                                 [91]
> 
> “Regard the world as the human body,” wrote Bahá’u’lláh to Queen Victoria. We can surely
> regard the Bahá’í world, the army of God, in the same way. In the human body, every cell, every
> organ, every nerve has its part to play. When all do so the body is healthy, vigorous, radiant, ready
> for every call made upon it. No cell, however humble, lives apart from the body, whether in
> serving it or receiving from it. This is true of the body of mankind in which God has “endowed
> each and all with talents and faculties”, and is supremely true of the body of the Bahá’í world
> community, for this body is already an organism, united in its aspirations, unified in its methods,
> seeking assistance and confirmation from the same Source, and illumined with the conscious
> knowledge of its unity. Therefore, in this organic, divinely guided, blessed and illumined body the
> participation of every believer is of the utmost importance, and is a source of power and vitality as
> yet unknown to us….
> 
> The real secret of universal participation lies in the Master’s oft expressed wish that the
> friends should love each other, constantly encourage each other, work together, be as one soul in
> one body, and in so doing become a true, organic, healthy body animated and illumined by the
> spirit. In such a body all will receive spiritual health and vitality from the organism itself, and the
> most perfect flowers and fruits will be brought forth.
> (The Universal House of Justice, from a message dated September 1964 to the
> Bahá’ís of the World)                                                                   [92]
> 
> At Riḍván 1996, the Bahá’ís of the world will embark on a global enterprise aimed at one
> major accomplishment: a significant advance in the process of entry by troops. This is to be
> achieved through marked progress in the activity and development of the individual believer, of
> the institutions, and of the local community. That an advance in this process depends on the
> progress of all three of these intimately connected participants is abundantly clear. The next four
> years must witness a dramatic upsurge in effective teaching activities undertaken at the initiative
> of the individual. Thousands upon thousands of believers will need to be aided to express the
> vitality of their faith through constancy in teaching the Cause and by supporting the plans of
> their institutions and the endeavours of their communities. They should be helped to realize that
> their efforts will be sustained by the degree to which their inner life and private character “mirror
> forth in their manifold aspects the splendour of those eternal principles proclaimed by
> Bahá’u’lláh.” An acceleration in the tempo of individual teaching must necessarily be
> complemented by a multiplication in the number of regional and local teaching projects. To this
> end the institutions should be assisted in increasing their ability to consult according to Bahá’í
> principles, to unify the friends in a common vision, and to use their talents in service to the Cause.
> Furthermore, those who enter the Faith must be integrated into vibrant local communities,
> characterized by tolerance and love and guided by a strong sense of purpose and collective will,
> environments in which the capacities of all components—men, women, youth and children—are
> developed and their powers multiplied in unified action.
> (The Universal House of Justice, from a message dated 26 December 1995 to the
> Conference of the Continental Boards of Counsellors)                                    [93]
> 
> Shoghi Effendi underscored the absolute necessity of individual initiative and action. He
> explained that without the support of the individual, “at once wholehearted, continuous and
> generous,” every measure and plan of his National Spiritual Assembly is “foredoomed to failure,”
> the purpose of the Master’s Divine Plan is “impeded”; furthermore, the sustaining strength of
> Bahá’u’lláh Himself “will be withheld from every and each individual who fails in the long run to
> arise and play his part.” Hence, at the very crux of any progress to be made is the individual
> believer, who possesses the power of execution which only he can release through his own
> initiative and sustained action. Regarding the sense of inadequacy that sometimes hampers
> individual initiative, a letter written on his behalf conveys the Guardian’s advice: “Chief among
> these, you mention the lack of courage and of initiative on the part of the believers, and a feeling
> of inferiority which prevents them from addressing the public. It is precisely these weaknesses
> that he wishes the friends to overcome, for these do not only paralyse their efforts but actually
> serve to quench the flame of faith in their hearts. Not until all the friends come to realize that
> every one of them is able, in his own measure, to deliver the Message, can they ever hope to reach
> the goal that has been set before them by a loving and wise Master.… Everyone is a potential
> teacher. He has only to use what God has given him and thus prove that he is faithful to his
> trust.”…
> 
> The community, as distinguished from the individual and the institutions, assumes its own
> character and identity as it grows in size. This is a necessary development to which much
> attention is required both with respect to places where large-scale enrolment has occurred and in
> anticipation of more numerous instances of entry by troops. A community is of course more than
> the sum of its membership; it is a comprehensive unit of civilization composed of individuals,
> families and institutions that are originators and encouragers of systems, agencies and
> organizations working together with a common purpose for the welfare of people both within and
> beyond its own borders; it is a composition of diverse, interacting participants that are achieving
> unity in an unremitting quest for spiritual and social progress. Since Bahá’ís everywhere are at the
> very beginning of the process of community building, enormous effort must be devoted to the
> tasks at hand.
> 
> As we have said in an earlier message, the flourishing of the community, especially at the
> local level, demands a significant enhancement in patterns of behaviour: those patterns by which
> the collective expression of the virtues of the individual members and the functioning of the
> Spiritual Assembly are manifest in the unity and fellowship of the community and the dynamism
> of its activity and growth. This calls for the integration of the component elements—adults, youth
> and children—in spiritual, social, educational and administrative activities; and their engagement
> in local plans of teaching and development. It implies a collective will and sense of purpose to
> perpetuate the Spiritual Assembly through annual elections. It involves the practice of collective
> worship of God. Hence, it is essential to the spiritual life of the community that the friends hold
> regular devotional meetings in local Bahá’í centres, where available, or elsewhere, including the
> homes of believers.
> (The Universal House of Justice, Riḍván 1996 message to the Bahá’ís of the World)      [94]
> 
> None of the accomplishments of the individual or the community could be sustained without
> the guidance, encouragement and support of the third participant in the Plan—the institutions of
> the Faith. It is heartening to see to what extent the institutions are promoting individual initiative,
> channelling energies into the teaching field, underscoring the value of systematic action, fostering
> the spiritual life of the community and nurturing a welcoming environment. In helping the
> community to remain focused on the aim of the Plan, they are learning in practical terms what it
> means to maintain unity of vision among the friends, to put mechanisms in place that facilitate
> their endeavours and to allocate resources in accordance with priorities wisely set. These priorities
> include, of course, areas of activity that require the specialized skills of individuals. Worthy of
> particular mention in this category are the work of external affairs, which National Spiritual
> Assemblies are following diligently, and ventures of social and economic development, as, for
> example, undertaken by Bahá’í-inspired organizations. While tending to needs of this kind, the
> institutions find themselves increasingly capable of directing the thrust of the effort exerted by
> the generality of the believers towards the prosecution of the central tasks of the Plan.
> (The Universal House of Justice, from a message dated 27 December 2005 to the
> Conference of the Continental Boards of Counsellors)                                    [95]
> 
> On several occasions we have indicated that the aim of the series of global Plans that will
> carry the Bahá’í world to the celebration of the centenary of the Faith’s Formative Age in 2021
> will be achieved through marked progress in the activity and development of the individual
> believer, of the institutions, and of the community. At this, the midway point of what will be a
> quarter of a century of consistent, focused exertion, the evidences of increased capacity are
> everywhere apparent. Of particular significance is the widening impact of the dynamism flowing
> from the interactions between the three participants in the Plan. Institutions, from the national to
> the local level, see with ever greater clarity how to create conditions conducive to the expression
> of the spiritual energies of a growing number of believers in pursuit of a common goal. The
> community is serving more and more as that environment in which individual effort and collective
> action, mediated by the institute, can complement each other in order to achieve progress. The
> vibrancy it manifests and the unity of purpose that animates its endeavours are drawing into its
> swelling ranks those from every walk of life eager to dedicate their time and energies to the
> welfare of humanity. That the doors of the community are more widely open for any receptive
> soul to enter and receive sustenance from Bahá’u’lláh’s Revelation is clear. No greater testament
> is there to the efficacy of the interactions among the Plan’s three participants than the dramatic
> acceleration in the tempo of teaching that was witnessed this past year. The advance made in the
> process of entry by troops was significant indeed.
> 
> Within the sphere of these enhanced interactions, individual initiative is becoming
> increasingly effective. In previous messages we have referred to the impetus that the institute
> process imparts to the exercise of initiative by the individual believer….
> 
> What we continue to find encouraging is how well disciplined is this individual initiative.
> Communities everywhere are gradually internalizing the lessons being learned from
> systematization, and the framework defined by the current series of Plans lends consistency and
> flexibility to the endeavours of the friends. Far from restricting them, this framework enables
> them to seize opportunities, to build relationships, and to translate into reality a vision of
> systematic growth. In a word, it gives shape to their collective powers.
> (The Universal House of Justice, Riḍván 2008 message to the Bahá’ís of the world)         [96]
> 
> Every follower of Bahá’u’lláh knows well that the purpose of His Revelation is to bring into
> being a new creation. No sooner had “the First Call gone forth from His lips than the whole
> creation was revolutionized, and all that are in the heavens and all that are on earth were stirred
> to the depths.” The individual, the institutions, and the community—the three protagonists in the
> Divine Plan—are being shaped under the direct influence of His Revelation, and a new conception
> of each, appropriate for a humanity that has come of age, is emerging. The relationships that bind
> them, too, are undergoing a profound transformation, bringing into the realm of existence
> civilization-building powers which can only be released through conformity with His decree. At a
> fundamental level these relationships are characterized by cooperation and reciprocity,
> manifestations of the interconnectedness that governs the universe. So it is that the individual,
> with no regard for “personal benefits and selfish advantages,” comes to see him- or herself as “one
> of the servants of God, the All-Possessing,” whose only desire is to carry out His laws. So it is that
> the friends come to recognize that “wealth of sentiment, abundance of good-will and effort” are of
> little avail when their flow is not directed along proper channels, that “the unfettered freedom of
> the individual should be tempered with mutual consultation and sacrifice,” and that “the spirit of
> initiative and enterprise should be reinforced by a deeper realization of the supreme necessity for
> concerted action and a fuller devotion to the common weal.” And so it is that all come to discern
> with ease those areas of activity in which the individual can best exercise initiative and those
> which fall to the institutions alone. “With heart and soul”, the friends follow the directives of their
> institutions, so that, as ‘Abdu’l-Bahá explains, “things may be properly ordered and well arranged”.
> This, of course, is not a blind obedience; it is an obedience that marks the emergence of a mature
> human race which grasps the implications of a system as far-reaching as Bahá’u’lláh’s new World
> Order.
> 
> And those who are called upon from among the ranks of such enkindled souls to serve on the
> institutions of that mighty system understand well the Guardian’s words that “their function is
> not to dictate, but to consult, and consult not only among themselves, but as much as possible
> with the friends whom they represent.” “Never” would they be “led to suppose that they are the
> central ornaments of the body of the Cause, intrinsically superior to others in capacity or merit,
> and sole promoters of its teachings and principles.” “With extreme humility,” they approach their
> tasks and “endeavour, by their open-mindedness, their high sense of justice and duty, their
> candour, their modesty, their entire devotion to the welfare and interests of the friends, the Cause,
> and humanity, to win, not only the confidence and the genuine support and respect of those whom
> they serve, but also their esteem and real affection.” Within the environment thus created,
> institutions invested with authority see themselves as instruments for nurturing human potential,
> ensuring its unfoldment along avenues productive and meritorious.
> 
> Composed of such individuals and such institutions, the community of the Greatest Name
> becomes that spiritually charged arena in which powers are multiplied in unified action. It is of
> this community that ‘Abdu’l-Bahá writes: “When any souls grow to be true believers, they will
> attain a spiritual relationship with one another, and show forth a tenderness which is not of this
> world. They will, all of them, become elated from a draught of divine love, and that union of theirs,
> that connection, will also abide forever. Souls, that is, who will consign their own selves to
> oblivion, strip from themselves the defects of humankind, and unchain themselves from human
> bondage, will beyond any doubt be illumined with the heavenly splendours of oneness, and will all
> attain unto real union in the world that dieth not.”
> (The Universal House of Justice, from a message dated 28 December 2010 to the
> Conference of the Continental Boards of Counsellors)                                   [97]
> 
> To observe the Bahá’í world at work is to behold a vista bright indeed. In the life of the
> individual believer who desires, above all, to invite others into communion with the Creator and to
> render service to humanity can be found signs of the spiritual transformation intended for every
> soul by the Lord of the Age. In the spirit animating the activities of any Bahá’í community
> dedicated to enhancing the capacity of its members young and old, as well as of its friends and
> collaborators, to serve the common weal can be perceived an indication of how a society founded
> upon divine teachings might develop. And in those advanced clusters where activity governed by
> the framework of the Plan is in abundance and the demands of ensuring coherence amongst lines
> of action are most pressing, the evolving administrative structures offer glimmerings, however
> faint, of how the institutions of the Faith will incrementally come to assume a fuller range of their
> responsibilities to promote human welfare and progress. Clearly, then, the development of the
> individual, the community, and the institutions holds immense promise. But beyond this, we note
> with particular joy how the relationships binding these three are marked by such tender affection
> and mutual support.
> 
> By contrast, relations among the three corresponding actors in the world at large—the citizen,
> the body politic, and the institutions of society—reflect the discord that characterizes humanity’s
> turbulent stage of transition. Unwilling to act as interdependent parts of an organic whole, they
> are locked in a struggle for power which ultimately proves futile. How very different the society
> which ‘Abdu’l-Bahá, in unnumbered Tablets and talks, depicts—where everyday interactions, as
> much as the relations of states, are shaped by consciousness of the oneness of humankind.
> Relationships imbued with this consciousness are being cultivated by Bahá’ís and their friends in
> villages and neighbourhoods across the world; from them can be detected the pure fragrances of
> reciprocity and cooperation, of concord and love. Within such unassuming settings, a visible
> alternative to society’s familiar strife is emerging. So it becomes apparent that the individual who
> wishes to exercise self-expression responsibly participates thoughtfully in consultation devoted to
> the common good and spurns the temptation to insist on personal opinion; a Bahá’í institution,
> appreciating the need for coordinated action channelled toward fruitful ends, aims not to control
> but to nurture and encourage; the community that is to take charge of its own development
> recognizes an invaluable asset in the unity afforded through whole-hearted engagement in the
> plans devised by the institutions. Under the influence of Bahá’u’lláh’s Revelation, the
> relationships among these three are being endowed with new warmth, new life; in aggregate, they
> constitute a matrix within which a world spiritual civilization, bearing the imprint of divine
> inspiration, gradually matures.
> (The Universal House of Justice, Riḍván 2012 message to the Bahá’ís of the World)       [98]
> 
> The series of global Plans that began at Riḍván will last a full twenty-five years. It will carry
> the ark of the Cause into the third century of the Bahá’í Era and conclude at Riḍván 2046. During
> this period, the Bahá’í world will be focused on a single aim: the release of the society-building
> power of the Faith in ever-greater measures. The pursuit of this overall aim will require a further
> rise in the capacity of the individual believer, the local community, and the institutions of the
> Faith. These three constant protagonists of the Plan each have a part to play, and each one has
> capacities and qualities that must be developed. However, each is incapable of manifesting its full
> potential on its own. It is by strengthening their dynamic relationships with one another that their
> powers are combined and multiplied. ‘Abdu’l-Bahá explains that the more the qualities of
> cooperation and mutual assistance are manifested by a people, “the more will human society
> advance in progress and prosperity”; in the Faith, this principle distinguishes and shapes the
> interactions of individuals, institutions, and communities, and it endows the body of the Cause
> with moral vigour and spiritual health.
> (The Universal House of Justice, from a message dated 30 December 2021 to the
> Conference of the Continental Boards of Counsellors)                                     [99]
> Notes
> 
> 1 The coronavirus pandemic. ↩
> 
> This document has been downloaded from the Bahá’í Reference Library. You are free to use its content subject to the terms of use found at www.bahai.org/legal
> 
> Last modified: 31 October 2023 10:00 a.m. (GMT)
>
> — *The National Spiritual Assembly (Used by permission of the curator)*