# Toward a Framework for Action *Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-19 — 1 clipping.* --- > Toward a visant à encourager les jeunes croyants à > s'engager dans l'étude de la Révélation et > Framework for à réaliser des travaux académiques y fais- > ant référence, à stimuler chez les amis leur > Action1 capacité de mettre en corrélation les en- > seignements bahá'ís et le discours sur les > enjeux contemporains, ainsi qu'à offrir aux > PAUL LAMPLE universitaires bahá'ís une tribune pour y > présenter leurs travaux et collaborer en- > Abstract tre eux. Une lettre datée du 24 juillet 2013 > For nearly four decades, the Association écrite au nom de la Maison universelle de > for Bahá'í Studies in North America has la- justice et adressée à l'Assemblée spirituelle > bored to promote Bahá'í scholarly activity nationale du Canada énonçait des idées > through a range of efforts that include en- nouvelles visant à aider l'Association à se > couraging young believers in their study of pencher sur les progrès accomplis et sur > the Revelation and their academic pursuits, ses perspectives d'avenir et mettait l'accent > fostering approaches to assist the friends in sur la « notion d'un cadre conceptuel évo- > correlating the teachings with issues aris- lutif ». L'auteur présente ici ses réflexions > ing in contemporary thought, and provid- personnelles à ce sujet. > ing a forum for Bahá'í academics to present > their work and collaborate with one anoth- Resumen > er. A letter dated 24 July 2013, written on Por casi cuatro décadas, la Asociación de > behalf of the Universal House of Justice Estudios Bahá'ís en Norte America ha > to the National Spiritual Assembly of Can- laborado para promover actividad escolar > ada, set forth fresh insights to assist the Bahá'í a través de un rango de esfuerzos > Association in reflecting on its progress to que incluyen animar a creyentes jóvenes en > date and its prospects for the future, cen- su estudio de la Revelación y en sus intere- > tered around developing the "notion of an ses académicos, fomentando enfoques para > evolving conceptual framework." The fol- asistir a los amigos en correlacionar las > lowing are some personal thoughts about enseñanzas con temas que nacen del pens- > the nature of such a framework and what amiento contemporaneo, y proveyendo un > some of its elements might be. foro para los académicos bahá'ís donde > pueden presentar su trabajo y colaborar > Résumé los unos con los otros. Una carta con fecha > Pendant près de quarante ans, l'Associ- del 24 de julio de 2013, escrita de parte de > ation d'études bahá'íes en Amérique du la Casa Universal de Justicia para la Asam- > Nord a cherché à promouvoir l'érudition blea Espiritual Nacional de Canadá, expu- > bahá'íe par la tenue d'activités diverses so nuevas ideas para ayudar a la Asociación > reflexionar sobre su progreso hasta la fe- > 1 This article is based on the plenary cha y sus prospectos para el futuro, centra- > talk by the same title presented at the 38th do alrededor del desarrollo de la "noción > Annual Conference of the Association for de un marco conceptual en evolución". Los > Bahá'í Studies, Toronto, Ontario, August siguientes puntos son algunos pensamien- > 2014. tos personales sobre este tema. > 12 The Journal of Bahá'í Studies 28.3 2018 > > THE CONCEPT OF A FRAMEWORK or impose personal perspectives, and > community members sometimes ig- > At the start of his ministry, Shoghi nored the Assembly's decision when it > Effendi focused the attention of the did not conform to their preferences. > friends on the importance of building At other times, in response to particu- > the administrative order. For some, lar issues that arose, the friends might > at that time, the very notion that the have set aside the guidance provided > Bahá'í Faith could be organized—in- in the Writings and simply taken sides > stead of merely being a movement or and argued. Again and again, when > a reflection of the spirit of the age— these and similar challenges arose, > was a challenge. A few consciously Shoghi Effendi reminded the believ- > resisted the administration, eventually ers of the importance of their unity, > falling away or opposing the Faith. which was grounded in their common > However, even the generality of the love for Bahá'u'lláh, and indicated that > faithful believers, who accepted with- the resolution of their problems rested > out question Shoghi Effendi's guid- on putting into practice the principles > ance, naturally struggled at this early of the administration. A letter written > stage to understand and appropriately on behalf of Shoghi Effendi states: > apply the teachings concerning the > administration. Among the issues One of the main reasons why > that challenged them were the rela- the Faith does not advance more > tionships between the Assemblies and rapidly is because the friends have > individuals, between the National and not learned to live with, and work > within the framework of the Ad- > Local Assemblies, and between the > ministrative Order. Either they > National Assembly and the National > crystallize it into too set a form, > Convention. The Bahá'í electoral pro- or they rebel against what they > cess needed to be conceived, grasped, feel to be a System, and do not > and translated into an effective pattern give it sufficient support. Both > of action. Understanding the nature of these extremes impede the > and method of Bahá'í consultation progress of the Faith, and the ef- > and the importance of upholding the ficiency of the believers. (qtd. in > decision of the Assembly, even when Hornby 185) > that decision was wrong, or at least > when perceived by some to be wrong, In order to overcome the dichoto- > presented additional challenges. my of reducing the administration to > It can be inferred from guidance a rigid set of procedures or rejecting > provided by Shoghi Effendi that on it outright, Shoghi Effendi introduced > occasion, owing to a lack of under- the concept of a framework.2 This > standing or experience, a member of 2 Shoghi Effendi used the word frame- > an institution might have used his or work in relation to the administration > her position to achieve personal aims both in terms of its meaning as the basic > Toward a Framework for Action 13 > > concept is useful because the nature of understood as a particular lens for the > Bahá'í efforts for administration are study of the Revelation, which is too > too big, too broad, and too organic to vast to be restricted in this way; rath- > crystallize it into a fixed form, but the er, it is a construct for being able to > system is essential and cannot be set focus on learning how to translate the > aside. The concept of a framework al- Bahá'í teachings into action in a par- > lows for evolution in understanding as ticular area. > the set of ideas within the framework, For example, the process of large- > as well as how they are perceived, scale expansion of the Faith began > change over time based on experience during the Ten Year Crusade (1953– > and circumstances. Thus, what Shoghi 1963) in the final years of the life of > Effendi originally said about Bahá'í ad- Shoghi Effendi. However, for some > ministration was elaborated over the forty years, the ability to sustain and > course of his ministry, and more has extend the process on a systematic ba- > been added since the establishment of sis, maintaining the necessary balance > the Universal House of Justice. Some between expansion and consolidation, > concepts and practices of the adminis- remained elusive. To resolve this prob- > tration are permanent, some are tem- lem, the Universal House of Justice set > porary, and some are contextual. Even forth the provisions of the Four Year > principles—which are unchanging— Plan (1996–2000).3 As these efforts > may be applied differently in different > circumstances or at different times. In 3 "At Ridván 1996, the Bahá'ís of the > this sense, a framework should not be world will embark on a global enterprise > aimed at one major accomplishment: a sig- > pattern of the institutions of the admin- nificant advance in the process of entry > istrative order (for example, "the frame- by troops. This is to be achieved through > work of His Administrative Order has marked progress in the activity and devel- > been erected" [World Order 168]) and as opment of the individual believer, of the > the conceptual structure underlying the institutions, and of the local community. > administrative system (for example, "One That an advance in this process depends > of the main reasons why the Faith does on the progress of all three of these inti- > not advance more rapidly is because the mately connected participants is abundant- > friends have not learned to live with, and ly clear. The next four years must witness > work within the framework of the Admin- a dramatic upsurge in effective teaching > istrative Order," which is "a system both activities undertaken at the initiative of > living and dynamic" that requires "obedi- the individual. Thousands upon thousands > ence to its principles and regulations" so of believers will need to be aided to ex- > as to "be able to direct their energies as a press the vitality of their faith through > united force into the different channels of constancy in teaching the Cause and by > service that lie open to them" [Light of supporting the plans of their institutions > Divine Guidance 1:185–86]). and the endeavors of their communities. > 14 The Journal of Bahá'í Studies 28.3 2018 > > continued to evolve within the Five of entry by troops, it has become > Year Plan (2001–2006), it was helpful increasingly clear that the close > to begin to conceive of a framework of the present Five Year Plan > for action pertaining to the work of will mark a decisive moment in > growth and community-building, the unfoldment of the historical > which has gradually evolved in com- enterprise on which the com- > plexity through experience to guide munity of the Greatest Name is > the work of the series of Five Year embarked. The elements required > Plans through the end of the first for a concerted effort to infuse > century of the Formative Age. As the the diverse regions of the world > Universal House of Justice explains: with the spirit of Bahá'u'lláh's > Revelation have crystallized into > Over the past four and a half a framework for action that now > years, as the believers throughout needs only to be exploited. (Turn- > the world have striven to pursue ing Point 35:2) > the aim of advancing the process > There is no need here to provide > They should be helped to realize that their an overview of the elements of this > efforts will be sustained by the degree to framework, which have been set out > which their inner life and private character and elaborated in numerous messages > 'mirror forth in their manifold aspects the of the House of Justice since 1996 and > splendor of those eternal principles pro- with which the community is general- > claimed by Bahá'u'lláh.' An acceleration ly familiar. However, another exam- > in the tempo of individual teaching must ple can be found in the experience of > necessarily be complemented by a multi- Bahá'ís over some three decades in the > plication in the number of regional and field of social and economic develop- > local teaching projects. To this end the ment. In a paper published in 2012, the > institutions should be assisted in increas- Office of Social and Economic Devel- > ing their ability to consult according to opment writes: > Bahá'í principles, to unify the friends in a > common vision, and to use their talents in Achieving progressively higher > service to the Cause. Furthermore, those degrees of coherence both with- > who enter the Faith must be integrated in and among the broad inter- > into vibrant local communities, character- connected fields of endeavour in > ized by tolerance and love and guided by which the Bahá'í community is en- > a strong sense of purpose and collective gaged is clearly a vital concern. It > will, environments in which the capacities suggests that areas of activity are > of all components—men, women, youth to be complementary, integrated, > and children—are developed and their and mutually supportive. Fur- > powers multiplied in unified action" (Uni- ther, it implies the existence of a > versal House of Justice, Messages 213:2). common, overarching framework > Toward a Framework for Action 15 > > that gives shape to activities and appropriate technology to social > which evolves and becomes more progress are among the issues > elaborate as experience accumu- involved. Views related to the > lates. The expression of the div- generation and application of > ers elements of the framework knowledge have implications not > will not, of course, be uniform in only for the nature of develop- > all spheres of action. In relation ment but also for the question of > to any given area of activity, some methodology. . . . [Y]et another > elements move to the fore, while set of elements of the framework > others act only in the background [are] . . . those statements that > .... analyze concepts such as individ- > Among the elements most rel- ualism, power, authority, personal > evant to social action are state- comfort, selfless service, work, > ments that define the character and excellence. > of progress—that civilization has Finally, at the heart of the con- > both a material and a spiritual di- ceptual framework for social ac- > mension, that humanity is on the tion lie elements that describe be- > threshold of its collective maturi- liefs about fundamental issues of > ty, that there are destructive and existence, such as the nature of > constructive forces operating in the human being, the purpose of > the world which serve to propel life, the oneness of humanity, and > humanity along the path towards the equality of men and women. > its full maturity, that the relation- While for Bahá'ís these touch on > ships necessary to sustain society immutable convictions, they are > must be recast in the light of not static—the way in which they > Bahá'u'lláh's Revelation, that the are understood and find expres- > transformation required must oc- sion in various contexts evolves > cur simultaneously within human over time. ("Social Action" 3–4) > consciousness and the structure > of social institutions. . . . It is evident, from these examples, > Other elements that speak to that the idea of a "framework" has > the nature of social action are nothing to do with a narrow imposi- > derived from a particular perspec- tion of methods or formulaic proce- > tive on the role of knowledge in dures, but is intended to provide an > the development of society. The evolving, shared understanding of > complementarity of science and beliefs, concepts, methods, practices, > religion, the imperative of spiri- vision and approaches relevant to ad- > tual and material education, the vancing work in the particular arena > influence of values inherent to of endeavor at hand. The Universal > technology on the organization House of Justice addresses this con- > of society, and the relevance of cept of a framework in relation to the > 16 The Journal of Bahá'í Studies 28.3 2018 > > work of the Association for Bahá'í This is not to say, of course, that it > Studies and calls for a continuing clar- is necessary to restart such consider- > ification of its elements in its letter of ations about the work of the Associ- > July 24, 2013, to the National Assem- ation from the beginning. Just as the > bly of Canada: framework pertaining to the work > of expansion and consolidation drew > Every believer has the opportu- upon insights and experience that pre- > nity to examine the forces op- dated the Four Year Plan, there is a > erating in society and introduce significant legacy pertaining to Bahá'í > relevant aspects of the teachings scholarly activity and the work of the > within the discourses prevalent in Association from the 1970s until now. > whatever social space he or she is Many thoughtful books, articles, and > present. It is, perhaps, as a means presentations have been prepared by > to enhance the abilities of the believers intensely concerned with the > friends to explore such opportu- intellectual life of the community over > nities in relation to their scholarly the course of these decades, and many > of them are immediately relevant to > interests that the endeavours of > such considerations. And it is not the > the Association for Bahá'í Studies > purpose of this discussion to provide > can be conceived. Through the > an extensive exploration of such is- > specialized settings it creates, the > sues but rather simply to touch upon > Association can promote learning > a few concepts specifically mentioned > among a wide range of believers > in the letter from the House of Justice > across a wide range of disci- that contribute to clarifying relevant > plines. Central to the effort to ad- aspects of a framework that can help > vance the work of expansion and shape the efforts of the Association > consolidation, social action, and in fostering the intellectual life of the > the involvement in the discours- Bahá'í community. Furthermore, the > es of society is the notion of an ideas offered here are the personal > evolving conceptual framework, opinions of one individual. > a matrix that organizes thought > and gives shape to activities and LEARNING AND THE > which becomes more elaborate as VITAL CONTRIBUTION > experience accumulates. It would OF LEARNED INDIVIDUALS > be fruitful if the elements of > this framework most relevant to Before examining at some length a few > the work of the Associations for concepts that come to the fore when > Bahá'í Studies can be consciously considering progress in the intellectu- > and progressively clarified. (let- al life of the community, two import- > ter dated 24 July 2013) ant points must be mentioned first. > Because they are addressed at some > Toward a Framework for Action 17 > > length elsewhere, only a brief mention and the generation of knowledge. > is made here.4 Therefore, it is useful to consider the > First, as in the other areas of en- extent to which this work, involving > deavor in which the Bahá'í communi- potentially a wide range of methods > ty is engaged, learning—an ongoing and approaches, can be systematized > process involving study, consultation, among groups of individuals or with- > action, and reflection—is a critical in the Association itself. The Univer- > component of a framework for action sal House of Justice raises a number > pertaining to the work of the Asso- of possibilities as starting points for > ciation for Bahá'í Studies in order to inquiry: > gradually but systematically grow in > the ability to cultivate the intellectual As unity of thought around > life of the community and the capacity essential concepts emerges, the > of succeeding generations of young Association may find it useful to > believers to participate in this process. explore fresh approaches with > "Perhaps the most important" of the some simple steps that can grow > elements of a framework most rele- in complexity. Gradually, those > vant to the work of the Associations aspects of the conceptual frame- > for Bahá'í Studies "is learning in ac- work pertaining to intellectual > tion," the House of Justice explains. In inquiry in diverse fields will be- > this way, "the friends participate in an come clearer and grow richer. For > ongoing process of action, reflection, example, a number of small sem- > study, and consultation in order to inars could be held to assist indi- > address obstacles and share successes, viduals from certain professions > re-examine and revise strategies and or academic disciplines to exam- > methods, and systematize and improve ine some aspect of the discourse > efforts over time" (letter dated 24 July of their field. Specific topics could > 2013). be selected, and a group of par- > Much scholarly work is, of course, ticipants with experience could > an individual enterprise. But even share articles, prepare papers, and > in such instances, the aim is not the consult on contemporary perspec- > mere expression of personal opin- tives and related Bahá'í concepts. > ions. There is also an explicitly col- Special interest groups, such as > lective dimension to such endeavor, in philosophy or religious studies, > which individuals collaborate in the could have gatherings to intensi- > exchange of views for the investiga- fy their efforts. Periodic commu- > tion of reality, the search for truth, nications or follow-up meetings > could be arranged to increase the > 4 See Paul Lample, Revelation and So- effectiveness of the participation > cial Reality: Learning How to Translate What of these groups of individuals in > Is Written into Reality and Action, chapter 4. aspects of the discourse in their > 18 The Journal of Bahá'í Studies 28.3 2018 > > chosen fields. Focus could also to—and endorse the efforts of—ex- > be directed toward those areas ponents of the arts and sciences, and > in the academic literature pertain- to esteem and revere those who are > ing to the Faith that are ignored possessed of extensive knowledge > or dealt with in a misleading or and scholarly erudition" (qtd. in Com- > problematic manner. In addition, pilation 348). He envisioned that the > existing activities, such as the friends in fields of human inquiry, such > hosting of a large conference, as economics and education, would > may be reimagined. Of course, have to learn over time to translate the > continued exertions must be di- teachings into constructive action for > rected toward preparing and dis- the betterment of the world.5 Contri- > seminating articles, periodicals, butions can be made in all disciplines > and books. (letter dated 24 July of human endeavor, including, but > 2013) not limited to, the Faith as an object > of study, whether through rigorous > Second, the Bahá'í Writings are quite examination of the Texts or through > explicit in describing the importance closely associated disciplines such as > of the mind, the acquisition of translation, history, philosophy, theol- > knowledge, and the contribution that ogy, or Middle Eastern studies. These > learned individuals, with expertise contributions will include, of course, > in diverse fields of human endeavor, rigorous and thoughtful scholarship > will need to make toward achieving of a high standard in an academic > the aims of Bahá'u'lláh's Revelation. sense, although such efforts, owing to > 'Abdu'l-Bahá explains: a degree of specialization and skill, > will not involve all. In general, how- > There are certain pillars which ever, Shoghi Effendi sets forth a wide > have been established as the un- definition for such scholarly endeav- > shakeable supports of the Faith or, emphasizing the sense in which > of God. The mightiest of these is Bahá'ís are engaged with the world: > learning and the use of the mind, > the expansion of consciousness, 5 See "Economics" in The Light of > and insight into the realities Guidance, p. 626 and "Education" in Compi- > of the universe and the hidden lation of Compilations, vol. 1, p. 35. A letter > mysteries of Almighty God. To written on behalf of Shoghi Effendi dated > promote knowledge is thus an in- 29 November 1938 states: "as we all know > escapable duty imposed on every that the powers released by the Manifesta- > one of the friends of God. (Selec- tion of Bahá'u'lláh in this day are destined > tions 126) in the course of time to reveal themselves > through the instrumentality of His follow- > Shoghi Effendi urges the friends "to ers, and in every conceivable field of hu- > accord honor, veneration and respect man endeavour." > Toward a Framework for Action 19 > > The Cause needs more Bahá'í will be some Bahá'ís who will wish > scholars, people who not only are to work in isolation, while others > devoted to it and believe in it and will desire consultation and col- > are anxious to tell others about it, laboration with those having sim- > but also who have a deep grasp ilar interests. Your aim should be > of the Teachings and their signif- to promote an atmosphere of mu- > icance, and who can correlate its tual respect and tolerance within > beliefs with the current thoughts which will be included scholars > and problems of the people of the whose principal interest is in > world. theological issues as well as those > The Cause has the remedy for scholars whose interests lie in re- > all the world's ills. The reason lating the insights provided by the > why more people don't accept it is Bahá'í teachings to contemporary > because the Bahá'ís are not always thought in the arts and sciences. > capable of presenting it to them A similar diversity should char- > in a way that meets the immedi- acterize the endeavors pursued by > ate needs of their minds. (qtd. in Bahá'í scholars, accommodating > Compilation 431) their interests and skills as well > as the needs of the Faith. The > To this conception, a letter written course of world events, the devel- > on behalf of the Universal House of opment of new trends of thought > Justice adds: and the extension of the teaching > work all tend to highlight attrac- > At this early stage in the devel- tive and beneficial areas to which > opment of the Faith, it would not Bahá'í scholars might well direct > be useful to propound a highly their attention. Likewise, the ex- > restrictive definition of the term pansion of the activities of the > "Bahá'í scholarship". In a letter Bahá'í International Community > written on behalf of the House of in its relationship with United > Justice to one of the Associations Nations agencies and other inter- > for Bahá'í Studies recently, it is national bodies creates attractive > stated that: opportunities for scholars to make > The House of Justice advises a direct and highly valued contri- > you not to attempt to define too bution to the enhancement of the > narrowly the form that Bahá'í prestige of the Faith and to its > scholarship should take, or the ap- proclamation within an influential > proach that scholars should adopt. and receptive stratum of society. > Rather should you strive to devel- As the Bahá'í community contin- > op within your Association respect ues to emerge inexorably from > for a wide range of approaches obscurity, it will be confronted > and endeavors. No doubt there by enemies, from both within and > 20 The Journal of Bahá'í Studies 28.3 2018 > > without, whose aim will be to ma- for investigating reality, are matters > lign and misrepresent its princi- examined in some detail in the Bahá'í > ples, so that its admirers might be Writings. If thoughtful Bahá'ís are to > disillusioned and the faith of its carry out adequately their responsibil- > adherents might be shaken; Bahá'í ity to translate what has been written > scholars have a vital role to play in by Bahá'u'lláh into practical and ef- > the defence of the Faith through fective action to achieve His purpose, > their contribution to anticipatory there must be a way to achieve unity > measures and their response to of thought within the community on > defamatory accusations levelled many issues so that the friends are not > against the Faith. pulled in contradictory directions by > Thus, there should be room claims from the diverse fields of hu- > within the scope of Bahá'í schol- man endeavor about what is true or > arship to accommodate not only what must be done. > those who are interested in theo- The idiosyncracies of human > logical issues and in the histori- thought and the understanding of re- > cal origins of the Faith, but also ality are explored by journalist Will > those who are interested in relat- Storr in his book The Unpersuadables: > ing the Bahá'í teachings to their Conversations with the Enemies of Sci- > field of academic or professional ence, which contains interviews with > interest, as well as those believers individuals who are immersed in worl- > who may lack formal academ- dviews that appear to stand in sharp > ic qualifications but who have, contrast to scientific truth. Storr ob- > through their perceptive study of serves the tendency of human beings > the teachings, acquired insights to construct a particular view of real- > which are of interest to others. ity and then cling tenaciously to that > (letter dated 19 October 1993) view despite evidence to the contrary. > > THE NATURE OF THE QUEST I consider—as everyone surely > FOR KNOWLEDGE does—that my opinions are the > correct ones. And yet, I have nev- > "One of the critical aspects of a con- er met anyone whose every single > ceptual framework that will require thought I agree with. When you > careful attention in the years ahead," take these two positions togeth- > the House of Justice indicated with er, they become a way of saying, > regard to the work of the Association, 'Nobody is as right about as many > "is the generation and application of things as me.' And that cannot be > knowledge" (letter dated 24 July 2013). true. Because to accept that would > The human capacity to know—includ- be to confer upon myself a God- > ing both powers and limitations—as like status. It would mean that I > well as the importance and means possess a superpower: a clarity of > Toward a Framework for Action 21 > > thought that is unique among hu- rationalists: celebrity atheists who > mans. Okay, fine. So I accept that have written bestselling books > I am wrong about things—I must and sponsored anti-God advertis- > be wrong about them. A lot of ing on the sides of London buses; > them. But when I look back over groups of self-declared 'Skeptics' > my shoulder and I double-check who toured sold-out concert ven- > what I think about religion and ues like rock stars, defining them- > politics and science and all the rest selves in opposition to the kind of > of it . . . well, I know I am right anti-scientific thinking that they > about that . . . and that . . . and that declared dangerous. Every one of > and that and—it is usually at this these people, convinced they are > point that I start to feel strange. right. None of them convincing > I know that I am not right about the other. (7–8)6 > everything, and yet I am simulta- > neously convinced that I am. . . . 6 The problem and limitations of the > And I think it is true to say that human capacity to know and describe > it is not just me—that is, we all reality is, of course, a central concern > secretly believe we are right about of philosophy, especially contemporary > everything and, by extension, we discussions on the philosophy of mind. > are all wrong. . . . For example, in The View from Nowhere, > I have watched as these per- the philosopher Thomas Nagel explores > sonal battles have manifested the question of knowledge and concludes > in the wider world. The decade that human beings cannot fully resolve the > of terrorism we have just lived tension between objective and subjective > through had its roots, of course, understanding. He observes: "First, we > in mismatched beliefs that are are finite beings, and even if each of us > both political and religious. Those possesses a large dormant capacity for ob- > same years saw what has the ap- jective self-transcendence, our knowledge > pearance of an increasing suspi- of the world will always be fragmentary, > cion of science. The white-coated however much we extend it. Second, since > priests of the laboratory, to whom the objective self, though it can escape the > we have granted custody of the human perspective, is still as short-lived > truth for so long, are seemingly as we are, we must assume that its best > being treated with growing lev- efforts will soon be superseded. Third, the > els of doubt. We don't trust the understanding of the world of which we > MMR jab, we don't trust climate are intrinsically capable—leaving aside > data, we don't trust genetically limitations of time and technology—is > modified wheat or 'conventional' also likely limited. . . . [R]eality probably > medicine or supermarket-bought extends beyond what we can conceive of. > beef. One response has been the Finally, the development of richer and > cultural rise of the radicalized more powerful objective hypotheses does > 22 The Journal of Bahá'í Studies 28.3 2018 > > Perhaps unsurprisingly, Storr finds It should come as no surprise to > that the tendency to hold to a fixed Bahá'ís that the disintegration of the > view—considering oneself to be right old world order described so vividly > and others wrong—is not only a char- by Shoghi Effendi consists, to a large > acteristic of those maintaining unsci- extent, in an inability of humanity to > entific or irrational views, but also of find agreement about the way things > those who claim to be the champions are and about what should be done. > of rationality. As he notes, such inflex- "Though the world is encompassed > ible attitudes are becoming prevalent with misery and distress, yet no man > in the discourse within contemporary hath paused to reflect what the cause > society. In the United States, as but one or source of that may be," Bahá'u'lláh > example, there is a hardening of view- states. "No two men can be found > points evident in areas such as media who may be said to be outwardly and > and politics, resulting in polarization inwardly united. The evidences of > and dismissiveness that make it almost discord and malice are apparent ev- > impossible to carry out a constructive erywhere, though all were made for > dialogue on concerns vital to social harmony and union" (Gleanings 112:1). > order and well-being—that is, the The question, then, becomes how are > attempt to understand reality in the we to resist such forces and not fall > face of differing views in order to find prey to the all too human tendency to > consensus in a search for solutions to insist that one's personal understand- > humanity's problems. Increasingly in ing is correct and take sides and fight it > today's world, civility has diminished. out? And how can we avoid absorbing > Arrogance is mistaken for leadership. from the wider society tendencies and > Self-righteousness supplants righ- habits that stand in marked contrast to > teousness. Hypocrisy abounds. And the principles and methods identified > there is insistence on the correctness in the Bahá'í teachings for the search > of one's views even when they fly in for truth, the investigation of reality, > the face of objective evidence. Indeed, the attainment of unity of thought > in some quarters there is a systematic and action, and the constructive reso- > effort to undermine science, diminish lution of the ills of humanity? > education, or exercise power to bend As Bahá'ís, we study the Writings > the perception of reality to serve a of Bahá'u'lláh—whether at a basic or > particular agenda. "Every one of these perhaps at a profound and systematic > people, convinced they are right," as level—and we strive to understand His > Storr states. "None of them convinc- teachings and His purpose for humani- > ing the other" (8). ty. In coming to grips with the nature > of the limitations of the human mind, > nothing to rule out the known and un- however, we would have to conclude > known skeptical possibilities which are the that there must be some difference be- > other aspect of any realist view" (86). tween what we personally understand > Toward a Framework for Action 23 > > and what Bahá'u'lláh intends—even if own understanding of the teachings > at the moment we do not see what that are correct and thus, those of others > difference might be. And although we are wrong. Yet the Writings are filled > strive to understand more, some gap with advice and admonitions that re- > will always remain; the entire dispen- mind us of the limitations of the mind > sation will be the collective effort of and the attitudes that must prevail in > the believers and humanity in gener- the search for truth. > al to understand more accurately and > more deeply what Bahá'u'lláh said and The Great Being saith: Human > to translate it ever more effectively utterance is an essence which > into action. Humility is necessary, aspireth to exert its influence > then, to acknowledge this fundamen- and needeth moderation. As to > tal gap when sharing personal under- its influence, this is conditional > standing about the meaning of the upon refinement which in turn is > teachings and the admonishments and dependent upon hearts which are > safeguards set forth by Bahá'u'lláh, detached and pure. As to its mod- > 'Abdu'l-Bahá, and Shoghi Effendi that eration, this hath to be combined > preserve their integrity and prevent with tact and wisdom as pre- > any individual from imposing personal scribed in the Holy Scriptures and > interpretations upon the community. Tablets. (Bahá'u'lláh, Tablets 198) > For example, as a result of what > individual believers personally under- Every word is endowed with > stand Bahá'u'lláh's teachings to mean, a spirit, therefore the speaker or > a community may may move beyond expounder should carefully de- > disagreement and diversity of views liver his words at the appropriate > to fall into disunity and contention. As time and place, for the impression > noted above, Shoghi Effendi observed which each word maketh is clear- > the tendency of the friends either to ly evident and perceptible. The > crystallize the administration into a Great Being saith: One word may > set form or else to rebel against it and be likened unto fire, another unto > fail to give it sufficient support. Some light, and the influence which both > years ago, tensions arose among some exert is manifest in the world. > concerning the categorization of be- Therefore an enlightened man of > lievers as liberals or fundamentalists, wisdom should primarily speak > despite the Guardian's explicit prohi- with words as mild as milk, that > bition about the use of such destruc- the children of men may be nur- > tive terms. More recently, difficulties tured and edified thereby and may > arose in some localities about aspects attain the ultimate goal of human > of the prosecution of the Divine Plan. existence which is the station of > These, and other such examples, com- true understanding and nobility. > monly emerge from a sense that our (Bahá'u'lláh, Tablets 172–73) > 24 The Journal of Bahá'í Studies 28.3 2018 > > And as a fundamental aspect of the in various fields of inquiry do not > process of consultation 'Abdu'l-Bahá readily lead to conclusions, but it must > explains: be remembered that consultation, as > described by Bahá'u'lláh and 'Abdu'l- > They must then proceed with Bahá, does not pertain merely to the > the utmost devotion, courtesy, decision-making processes of a Local > dignity, care and moderation to Assembly. "Take ye counsel together > express their views. They must in all matters," Bahá'u'lláh states, > in every matter search out the "inasmuch as consultation is the lamp > truth and not insist upon their of guidance which leadeth the way, > own opinion, for stubbornness and is the bestower of understanding" > and persistence in one's views (Tablets 168). He adds, "Consultation > will lead ultimately to discord and bestoweth greater awareness and > wrangling and the truth will re- transmuteth conjecture into certitude. > main hidden. (Selections 88)7 It is a shining light which, in a dark > world, leadeth the way and guideth. > To assist mature human beings in For everything there is and will > their collective investigation of reality continue to be a station of perfection > and search for truth, Bahá'u'lláh not and maturity. The maturity of > only extolled the methods of scientific the gift of understanding is made > inquiry, but emphasized the method manifest through consultation" (qtd. > of consultation. Of course, many in Compilation 1:93). Consultation > problems or interesting questions establishes a free exchange of > differing views in a common search > 7 'Abdu'l-Bahá similarly comments: for truth, setting aside destructive, > "Consequently, it has become evident that but regrettably all too common, > the four criteria or standards of judgment worldly practices such as distorting > by which the human mind reaches its con- or belittling the opinion of others, > clusions are faulty and inaccurate" (Prom- stubbornly insisting upon personal > ulgation 255). Furthermore, He writes: views and ad hominem attacks—all of > "In accordance with the divine teachings which lead to discord and wrangling > in this glorious dispensation we should and cause the truth to remain hidden. > not belittle anyone and call him igno- For Bahá'ís, the quest for knowledge > rant, saying: 'You know not, but I know'. is not something that begins and ends > Rather, we should look upon others with in words. Knowledge and action are in- > respect, and when attempting to explain timately entwined. There is no knowl- > and demonstrate, we should speak as if we edge of God without deeds faithful to > are investigating the truth, saying: 'Here the prescriptions of His Revelation. > these things are before us. Let us investi- Ideas, even those that touch upon the > gate to determine where and in what form abstract or the metaphysical, have im- > the truth can be found'" (Selections 30). plications for human behavior. "One > Toward a Framework for Action 25 > > word is like unto springtime causing All these points, of course, do not > the tender saplings of the rose-garden mean that in the search for truth, there > of knowledge to become verdant and is no place for critical thought, power- > flourishing, while another word is ful arguments, or the initial clash of > even as a deadly poison," Bahá'u'lláh differing opinions, which is an inher- > states. "It behoveth a prudent man of ent part of the consultative process. > wisdom to speak with utmost leniency Indeed, on many issues, whether con- > and forbearance so that the sweetness ceptual or practical, there is room for > of his words may induce everyone to a range of personal views that never > attain that which befitteth man's sta- have to be reconciled with those of > tion" (Tablets 175). "Knowledge is not others. Individuals do not have to > enough," 'Abdu'l-Bahá explains in one agree about everything. On those sub- > of His talks, "we must also work and jects where truth or collective action > study to bring to maturity the fruit of is the aim, however, contention, in- > knowledge" ('Abdu'l-Bahá in London terminable wrangling, or immovable > 39). Thus, thought must be tested in insistence on one's personal views are > action and both revised in light of formidable and debilitating obstacles. > outcomes until an efficacious result is > achieved. SHARING PERSONAL OPINIONS > The quest for knowledge, and the > assessment of its implications for Another point that is fundamental to > action, may in some cases involve in- a conceptual framework and that in- > vestigation into a particular question forms the intellectual life of the Bahá'í > over many years or even generations; community is that there is a wide scope > yet systematic progress can be made for individuals to hold and express > through a process of learning cen- personal views. 'Abdu'l-Bahá states: > tered on consultation, including re- "When freedom of conscience, liberty > flection on action. Such consultation is of thought and right of speech pre- > an instrument with broad implications vail—that is to say, when every man > whose value for the collective search according to his own idealization may > for understanding is as yet largely give expression to his beliefs—devel- > unexplored. The problem of human opment and growth are inevitable" > understanding and the importance of (Promulgation 197). "He does not ask > discursive methods has not escaped us to follow Him blindly," a letter writ- > the notice of contemporary philoso- ten on behalf of the Guardian states; > phers; the conversive mode of inves- "as He says in one of His Tablets, God > tigation for the Bahá'í community has has endowed man with a mind to op- > been touched upon by a number of erate as a torchlight and guide him to > Bahá'í writers and is at the heart of the truth" (qtd. in Hornby 552). And > the process that drives the progress of as a letter written on behalf of the > stages of the Divine Plan. Universal House of Justice explains: > 26 The Journal of Bahá'í Studies 28.3 2018 > > The interpretations of 'Abdu'l- of the remarks—that such views are > Bahá and the Guardian are not authoritative and may be wrong. > divinely-guided statements of Among the concepts set forth in the > what the Word of God means and Bahá'í teachings are that individual > as such these interpretations are opinions should not be supressed, that > binding on the friends. However, such personal views should not be im- > the existence of authoritative posed on the community or presented > interpretations in no way precludes as if they are authoritative, and that > the individual from engaging in individuals should not fight with each > his own study of the teachings other over questions pertaining to the > and thereby arriving at his own meaning or application of the Text. > interpretation or understanding. These concepts are not contradicto- > Indeed, Bahá'u'lláh invites the ry but are part of a single integrated > believers to "immerse" themselves process. > in the "ocean" of His "words", that For example, during the ministry of > they "may unravel its secrets, and Bahá'u'lláh, two perspectives emerged > discover all the pearls of wisdom about His station. Some saw Him to be > that lie hid in its depths." (letter the Supreme Manifestation of God, > dated 9 March 1987) while others went further as a result > of their understanding of certain > Given the limitations of the human passages from the Writings. When > mind, it is obvious that such expres- pressed on the matter, Bahá'u'lláh— > sions of personal views invariably no doubt in appreciation of the limita- > include ideas that are partially, and tions of human capacity to understand > sometimes perhaps even largely, incor- completely such profound metaphysi- > cal truths—explained that so long as > rect. This awareness is fundamental to > individuals were sincere, both views > the relationships of individuals, the > were right, but if they argued, both > community, and the institutions as we > were wrong (Taherzadeh 303).8 As > engage in the investigation of reality > 'Abdu'l-Bahá explains: > and the generation and application of > knowledge as guided by the Revela- In brief, O ye believers of God! > tion and with the aim of the transfor- The text of the Divine Book is > mation of society. As discussed above, > every individual will naturally feel 8 Over time, of course, the station > that his or her ideas about the Faith of Bahá'u'lláh became further clarified > are correct—and he or she may share through His own Writings and the author- > them with personal conviction and itative interpretations of 'Abdu'l-Bahá and > with the strongest possible supporting Shoghi Effendi. Yet even with such addi- > arguments. Yet this conviction should tional perspective, the limitations of the > be accompanied by an appreciation— human mind and the space for personal > by the presenter and by the recipients understanding remain. > Toward a Framework for Action 27 > > this: If two souls quarrel and diversity of views on a wide vari- > contend about a question of the ety of subjects, and this is excel- > Divine questions, differing and lent. What it cannot and must not > disputing, both are wrong. The do is to produce "sects" in relation > wisdom of this incontrovertible to the Teachings of the Faith; the > law of God is this: That between Covenant provides the centre of > two souls from amongst the be- guidance which is to prevent such > lievers of God, no contention and a degeneration. (letter dated 20 > dispute might arise; that they may October 1977) > speak with each other with in- > finite amity and love. (Tablets 52) In order to allow for a rich, frank, > and possibly quite diverse exchange > The Guardian states that "regarding of personal views, certain terms > such interpretations (of verses from should be understood and carefully > the Scriptures) no one has the right to used, avoiding dichotomies that are > impose his view or opinion and require often misleading and unproductive. > his listeners to believe in his particular Consider, for example, the question of > interpretation of the sacred and pro- criticism. As Bahá'ís, we are discour- > phetic writings. I have no objection to aged from criticizing one another, and > your interpretations and inferences so in this regard Shoghi Effendi mentions > long as they are represented as your 'Abdu'l-Bahá's "contempt for and im- > own personal observations and reflec- patience of criticism" (Advent 4). "Vi- > tions" (Unfolding 423). And the Uni- cious criticism is indeed a calamity," > versal House of Justice writes: a letter written on his behalf states. > "But its root is lack of faith in the sys- > Independent investigation of tem of Bahá'u'lláh, i.e., the Adminis- > truth recognizes that no human trative Order—and lack of obedience > being can have a full and correct to Him—for He has forbidden it!" (qtd. > understanding of the revelation in Hornby 104). 'Abdu'l-Bahá also ex- > of God; it places upon each in- plains: "It is again not permitted that > dividual the duty to strive for an any one of the honored members ob- > ever greater understanding of ject to or censure, whether in or out > the Teachings of Bahá'u'lláh, to of the meeting, any decision arrived at > apply them to the whole of his previously, though that decision be not > life; it is the mainspring of ma- right, for such criticism would prevent > ture consultation, by which all any decision from being enforced" (qtd. > the affairs of the community are in Compilation 1:95). Such a use of the > conducted; it leads men to dis- term is different, of course, from the > cover the secrets of the universe legitimate criticisms that every believ- > and promote the sciences. As you er is entitled to convey directly to the > point out, this will produce great Local or National Assembly about the > 28 The Journal of Bahá'í Studies 28.3 2018 > > affairs of the Cause, or even about the is, a view that differs from the majority > actions of one of its members9; there view or from the way an idea is tra- > are well-defined channels for such ditionally understood. Such ideas are > criticism so that it may result in con- welcome and indeed essential in the > structive change rather than disrup- search for truth; a different perspec- > tion of the community or even schism tive on an issue, even if it ultimately > of the type that affected previous dis- proves to be in error, may well con- > pensations. "If we disapprove of their tribute to obtaining a more profound > decisions," a letter written on behalf grasp of Bahá'u'lláh's teachings. Yet > of the Guardian states, "we must be expressing a new idea is quite different > careful to avoid discussing such mat- than fomenting discord or dissension > ters with other believers who have no by contending with the authoritative > authority to put them right" (qtd. in Texts, attempting to impose one's > Compilation 2:112). It is vital, however, personal views on the thought and > that all such concerns pertaining to action of the community, or insisting > the issue of criticism should be dis- on the correctness of one's personal > tinguished from the critical thought interpretations even when contradict- > that is necessary in the search for ed by a passage in the Writings or by > understanding, lest such important a decision of the Universal House of > and essential inquiry be inadvertantly Justice. For it is the House of Justice > suppressed. Indeed, the House of Jus- that is "to safeguard the unity of its > tice explains that destructive personal followers and to maintain the integ- > criticism and critical thought are not rity and flexibility of its teachings" > the same thing (Messages 60:31). (Shoghi Effendi, World Order 148) and > A similar example concerns the use to "deliberate upon all problems which > of the term "dissent," especially in a have caused difference, questions that > culture infused with the conceptions of are obscure and matters that are not > Western political thought. On a partic- expressly recorded in the Book" ('Ab- > ular topic, a believer may at times ex- du'l-Bahá, Will and Testament 19).10 At > press a "dissenting" perspective—that the same time, dissidence directed to- > ward the authority of the Text itself > 9 "The Bahá'ís are fully entitled to ad- or the provisions of the Covenant is a > dress criticisms to their assemblies; they fundamental contradiction for anyone > can freely air their views about policies or who professes to be a Bahá'í.11 > individual members of elected bodies to > the assembly, local or national, but then 10 And He concludes: "Whatsoever > they must whole-heartedly accept the ad- they decide has the same effect as the Text > vice or decision of the assembly, according itself " ('Abdu'l-Bahá, Will and Testament 19). > to the principles already laid down for such 11 "Such assertions emphasize a cru- > matters in Bahá'í administration" (Shoghi cial point; it is this: in terms of the cove- > Effendi qtd. in Compilation 2:112–13). nant, dissidence is a moral and intellectual > Toward a Framework for Action 29 > > As learned believers explore the spring and causeth hearts to be- > meaning of the Revelation, correlate come fresh and verdant, while > its concepts and principles with con- another is like unto blight which > temporary thought, and consider its causeth the blossoms and flowers > implications for action in various fields to wither. God grant that authors > in light of scientific understanding, among the friends will write in > their exchange of views and presen- such a way as would be acceptable > tation of perspectives are guided by to fair-minded souls, and not lead > a host of statements in the Writings. to cavilling by the people. (qtd. in > For example, Bahá'u'lláh explains: Universal House of Justice, letter > dated 20 June 1997) > Whatever is written should not > transgress the bounds of tact and Further, 'Abdu'l-Bahá observes that > wisdom, and in the words used unity is essential in the the search for > there should lie hid the proper- truth. He states: "The fact that we > ty of milk, so that the children imagine ourselves to be right and ev- > of the world may be nurtured erybody else wrong is the greatest of > therewith, and attain maturi- all obstacles in the path towards unity, > ty. We have said in the past that and unity is necessary if we would > one word hath the influence of reach truth, for truth is one" (Paris > Talks 136). In a talk He explains: > contradiction of the main objective ani- > mating the Bahá'í community, namely, the The purpose is to emphasize the > establishment of the unity of mankind" statement that consultation must > (Universal House of Justice, Messages have for its object the investiga- > 60:36). And Bahá'u'lláh states: "O ye that tion of truth. He who expresses > dwell on earth! The religion of God is for an opinion should not voice it as > love and unity; make it not the cause of correct and right but set it forth > enmity or dissension. In the eyes of men as a contribution to the consen- > of insight and the beholders of the Most sus of opinion, for the light of > Sublime Vision, whatsoever are the effec- reality becomes apparent when > tive means for safeguarding and promot- two opinions coincide. A spark > ing the happiness and welfare of the chil- is produced when flint and steel > dren of men have already been revealed by come together. Man should weigh > the Pen of Glory. But the foolish ones of his opinions with the utmost se- > the earth, being nurtured in evil passions renity, calmness and composure. > and desires, have remained heedless of the Before expressing his own views > consummate wisdom of Him Who is, in he should carefully consider the > truth, the All-Wise, while their words and views already advanced by others. > deeds are prompted by idle fancies and If he finds that a previously ex- > vain imaginings" (Tablets 222). pressed opinion is more true and > 30 The Journal of Bahá'í Studies 28.3 2018 > > worthy, he should accept it im- Assembly, even though it might be > mediately and not willfully hold wrong, because this will be the most > to an opinion of his own. By this efficient means to reveal the error and > excellent method he endeavors to allow it to be corrected. "Though one > arrive at unity and truth. Opposi- of the parties may be in the right and > tion and division are deplorable. they disagree, that will be the cause > (Promulgation 72–73) of a thousand wrongs," 'Abdu'l-Bahá > states, "but if they agree and both par- > The sensitivity and wisdom re- ties are in the wrong, as it is in uni- > quired when presenting new and ty the truth will be revealed and the > challenging ideas are particularly wrong made right" (qtd. in Compila- > important when the topic concerns tion 1:96). > the meaning of the Revelation or As Bahá'ís, we are trying to learn > the action of the community. For the how, in the age of maturity of the > community is not an inert object unaf- human race, the relationships among > fected by study conducted by detached individuals, communities, and institu- > and objective observers. Rather, the tions should be manifested in order to > errors, misperceptions, and biases of support the search for truth and right > a commentator are introduced into action. These protagionists are all part > the discourse of the community. The of one organic whole—not discordant > contentious insistence on a particular and competing elements more reflec- > personal viewpoint, rather than a wise tive of the adolesecent stage of social > presentation offered as a contribution development. Individuals study the > to the search for truth, can lead to Revelation, as well as diverse fields of > disunity and confusion as the friends human knowledge, and, guarded by a > respond in various ways to new ideas.12 humility born of a recognition of the > Ultimately, in the Bahá'í communi- limitations of human understanding > ty, unity is the highest value, since uni- and a firm grounding in the Covenant, > ty is essential for seeking and finding share their perspectives and contrib- > truth. Without unity, truth remains ute to the progress of the Faith and > hidden, for truth is either obscured by the advancement of society. The com- > continual argumentation or, even if a munity as a whole should welcome > truth is discovered, lack of unity pre- and appreciate the contributions of > vents translating new understandings learned individuals and provide an en- > into practical and effective action. It vironment that supports their efforts. > is for such a reason, where collective While, on occasion, the unwisdom > action is necessary, that Bahá'ís are of the friends13 may become manifest > advised to support the decision of an > 13 See the Universal House of Justice, > 12 See Lample, Revelation and Social Messages of the Universal House of Justice: > Reality, pp. 152–54. 1986–2001, 60:46. > Toward a Framework for Action 31 > > in insistence on the correctness of into action. At the same time, it must > personal interpretations, in fruitless be recognized that the human mind is > argumentation, or even in the con- limited and prone to error, and thus > scious fomenting of discord, the mem- the ultimate safeguard of the indi- > bers of the community should strive vidual and the community is firmness > to become sensitive to identifying such in the Covenant and adherence to the > errors and immune to its harmful in- principles of the administration. In > fluence. Institutions should be tolerant this way, the integrity of the teach- > of new ideas, but ultimately they must ings and the unity in action of the > protect the space for learning from the community are preserved. What may > machinations of insincere individuals, seem to be the necessity of upholding > as well as ensure the unity of the com- ostensibly contradictory values—the > munity. Over the years, the Universal freedom to seek truth and obedience > House of Justice has described various to authority—is in fact just another > features of the relationship among example of the spirit of a true Bahá'í > individuals, communities, and insti- "to reconcile," in the words of Shoghi > tutions that safeguard the search for Effendi, "the principles of mercy and > knowledge. justice, of freedom and submission, of > the sanctity of the right of the indi- > INDIVIDUAL INTERPRETATION vidual and of self-surrender, of vigi- > AND THE MEANING OF THE TEXT lance, discretion, and prudence on the > one hand, and fellowship, candor, and > The doctrines of the Faith and truths courage on the other" (Bahá'í Adminis- > pertaining to spiritual reality are set tration 64). The individual believer, the > forth in the Revelation of Bahá'u'lláh Bahá'í community, and its institutions > and the writings of the authorita- are thus bound in a common effort to > tive interpreters of the teachings, strive to understand and act on the > 'Abdu'l-Bahá and Shoghi Effendi. teachings while knowing with certain- > Access to such knowledge, however, ty that there must be, to some extent, > must come through the imperfect yet a gap between personal understanding > wondrous instrument of the human and Bahá'u'lláh's intent. As the Uni- > intellect, the "supreme emblem of versal House Justice explains: > God" that "stands first in the order > of creation and first in rank, taking A clear distinction is made in > precedence over all created things" our Faith between authorita- > ('Abdu'l-Bahá, Secret 1). For Bahá'ís, tive interpretation and the in- > it is a cardinal principle that individ- terpretation or understanding > ual conscience must not be coerced; that each individual arrives at > each person is enjoined to study the for himself from his study of > Revelation, understand its meaning, its teachings. While the former > obey its ordinances, and translate it is confined to the Guardian, the > 32 The Journal of Bahá'í Studies 28.3 2018 > > latter, according to the guidance to be shaken, and to express their > given to us by the Guardian him- own views without pressing them > self, should by no means be sup- on their fellow Bahá'ís. (Messages > pressed. In fact such individual 35:13) > interpretation is considered the > fruit of man's rational power and A question previously arose as to > conducive to a better understand- whether, as with the clergy in past > ing of the teachings, provided dispensations, the authoritative inter- > that no disputes or arguments pretations of 'Abdu'l-Bahá and Shoghi > arise among the friends and the Effendi, as well as the guidance of the > individual himself understands Universal House of Justice, would > and makes it clear that his views unduly narrow the scope for personal > are merely his own. Individual in- investigation and understanding. The > terpretations continually change Universal House of Justice responds: > as one grows in comprehension > of the teachings. As Shoghi Ef- You express the fear that the > fendi wrote: "To deepen in the authority conferred upon > Cause means to read the writings 'Abdu'l-Bahá, the Guardian and > of Bahá'u'lláh and the Master so the Universal House of Justice > thoroughly as to be able to give it could lead to a progressive > to others in its pure form. There reduction in the "available scope > are many who have some superfi- for personal interpretation," and > cial idea of what the Cause stands that "the actual writings of the > for. They, therefore, present it to- Manifestation will have less and > gether with all sorts of ideas that less import," and you instance > are their own. As the Cause is still what has happened in previous > in its early days we must be most Dispensations. The House of > careful lest we fall into this error Justice suggests that, in thinking > and injure the Movement we so about this, you contemplate the > much adore. There is no limit to way the Covenant of Bahá'u'lláh > the study of the Cause. The more has actually worked and you will > we read the Writings, the more be able to see how very different > truths we can find in Them, the its processes are from those of, > more we will see that our previous say, the development of the law > notions were erroneous." So, al- in Rabbinical Judaism or the > though individual insights can be functioning of the Papacy in > enlightening and helpful, they can Christianity. The practice in the > also be misleading. The friends past in these two religions, and > must therefore learn to listen to also to a great extent in Islam, has > the views of others without being been to assume that the Revelation > over-awed or allowing their faith given by the Founder was the final, > Toward a Framework for Action 33 > > perfect revelation of God's Will have been considered obscure, > to mankind, and all subsequent they point up the intimate in- > elucidation and legislation has terrelationship between various > been interpretative in the sense teachings, they expound the im- > that it aimed at applying this basic plications of scriptural allusions, > Revelation to the new problems and they educate the Bahá'ís in > and situations that have arisen. the tremendous significances of > The Bahá'í premises are quite the Words of Bahá'u'lláh. Rather > different. Although the Revelation than in any way supplanting the > of Bahá'u'lláh is accepted as the Words of the Manifestation, they > Word of God and His Law as lead us back to them time and > the Law of God, it is understood again. > from the outset that Revelation There is also an important dis- > is progressive, and that the Law, tinction made in the Faith between > although the Will of God for this authoritative interpretation, as > Age, will undoubtedly be changed described above, and the inter- > by the next Manifestation of pretation which every believer is > God. Secondly, only the written fully entitled to voice. Believers > text of the Revelation is regarded are free, indeed are encouraged, to > as authoritative. There is no Oral study the Writings for themselves > Law as in Judaism, no Tradition and to express their understand- > of the Church as in Christianity, ing of them. Such personal inter- > no Hadith as in Islám. Thirdly, a pretations can be most illuminat- > clear distinction is drawn between ing, but all Bahá'ís, including the > Interpretation and Legislation. one expressing the view, however > Authoritative interpretation is learned he may be, should realize > the exclusive prerogative of that it is only a personal view and > 'Abdu'l-Bahá and the Guardian, can never be upheld as a standard > while infallible legislation is the for others to accept, nor should > function of the Universal House disputes ever be permitted to arise > of Justice. over differences in such opinions. > If you study the Writings of The legislation enacted by > 'Abdu'l-Bahá and of the Guardian, the Universal House of Justice > you will see how tremendously is different from interpretation. > they differ from the interpre- Authoritative interpretation, as > tations of the Rabbis and the uttered by 'Abdu'l-Bahá and the > Church. They are not a progres- Guardian, is a divinely guided > sive fossilization of the Revela- statement of what the Word > tion, they are for the most part of God means. The divinely in- > expositions which throw a clear spired legislation of the Uni- > light upon passages which may versal House of Justice does not > 34 The Journal of Bahá'í Studies 28.3 2018 > > attempt to say what the revealed Without such a framework, there is no > Word means—it states what fruitful result, only chaos. The Revela- > must be done in cases where the tion of Bahá'u'lláh and its body of au- > revealed Text or its authoritative thoritative interpretation, along with > interpretation is not explicit. It the guidance of the House of Jus- > is, therefore, on quite a different tice that will direct the community's > level from the Sacred Text, and course over centuries, are not intend- > the Universal House of Justice is ed to shackle, but to liberate the hu- > empowered to abrogate or amend man mind, and prepare and focus the > its own legislation whenever it community so that it may explore the > judges the conditions make this oceans of spiritual and material real- > desirable. Moreover, the attitude ity and make progress along a course > to legislation is different in the leading to the shaping of a new world > Bahá'í Faith. The human tenden- order and a new civilization. > cy in past Dispensations has been Thus, at any given time, there may > to want every question answered be a range of ideas about a given as- > and to arrive at a binding decision pect of reality in light of the Bahá'í > affecting every small detail of teachings. Some of these perspec- > belief or practice. The tendency tives, after further investigation, may > in the Bahá'í Dispensation, from not hold up and can be discarded, re- > the time of Bahá'u'lláh Himself, sulting in a clear consensus about the > has been to clarify the governing truth of a matter. In other instances, > principles, to make binding pro- there may still remain a range of dif- > nouncements on details which are ferent perspectives that have some > considered essential, but to leave degree of justification and further > a wide area to the conscience of understanding that requires addition- > the individual. The same tenden- al experience and the elaboration of > cy appears also in administrative thought. Comfort with ambiguity is > matters. (letter dated 3 January required in such instances, with space > 1982) for different individuals to think dif- > ferently, rather than contention or in- > In a sport, such as soccer, there is a sistence upon the truth of a particular > framework of defined parameters that perspective on matters that cannot, or > establish its nature and set its rules. need not, be resolved at a given mo- > The elements of the framework are ment in time. Such an approach safe- > not intended to restrict the partici- guards freedom of thought, as well > pants arbitrarily; rather, they create as the unity of action on which the > the arena for productive action— progress of the community depends. > the skill and artistry of the game. > Toward a Framework for Action 35 > > IMPLICATIONS OF THE PRINCIPLE religious doctrines and practices; in > OF THE HARMONY OF SCIENCE the postmodern devaluation of sci- > AND RELIGION entific method and knowledge; in the > commercial subjugation of science; in > The final concept to be mentioned the lens of materialistic philosophy > here, as another element of the frame- that systematically distorts scientific > work governing engagement in Bahá'í assumptions and findings; in the con- > scholarly activity, is the principle of test for power—political and other- > the harmony of science and religion, wise—that exploits both science and > of reason and faith. 'Abdu'l-Bahá, as religion; in the false dichotomy at the > heart of debates between superstition > noted above, describes religion and > and materialism posing as religion and > science as "two wings upon which > science; and in other such permuta- > man's intelligence can soar into the > tions can be found the many strategies > heights, with which the human soul > and distortions that prevent humani- > can progress" (Paris Talks 143). He > ty at this time from appreciating the > adds, "Should a man try to fly with > harmony of science and religion upon > the wing of religion alone he would which depends the quest for truth, > quickly fall into the quagmire of su- morality, justice, and the advancement > perstition, whilst on the other hand, of civilization. > with the wing of science alone he At this stage in the development > would also make no progress, but fall of the Bahá'í community, we can ex- > into the despairing slough of mate- pect to see a range of diverse personal > rialism" (Paris Talks 143). Thus, in views about the principle of the har- > some manner, true religion acts to mony of science and religion, and > ensure true science; true science acts the conception of some believers will > to ensure true religion; and these two, reflect widely held social conventions > in harmony, are the means for human or the perspectives derived from the > progress. But what is this appropriate various disciplines of human thought. > interaction? How is it to be defined? Of course, 'Abdu'l-Bahá's state- > How is it realized? ments about these principles would > Even a cursory survey of the forces be accepted by all. Yet knowledgeable > at work in the world brings to light Bahá'ís with scientific training, for > the many challenges arising from a example, acutely aware of and sensi- > failure to find harmony between the tive to the excesses of religious fun- > two. In the prejudice, fanaticism, and damentalism in attempting to impose > violence sweeping the globe in the itself upon the minds of individuals, > guise of religion; in the assaying of may lean toward the concept that sci- > the truth of scientific findings in the ence and religion are largely separate > balance of religious beliefs; in the spheres—"non-overlapping magiste- > stubborn perpetuation of irrational ria" (Gould). > 36 The Journal of Bahá'í Studies 28.3 2018 > > At the same time, other devoted be- methods employed in their fields," the > lievers immersed in a profound study Universal House of Justice explains, > of the Writings may be convinced, by "[i]t is they who have the responsibil- > an understanding of certain passages, ity to earnestly strive to reflect on the > that ultimately it is science that will implications that the truths found in > evolve in the future to conform to, the Revelation may hold for their > or be subsumed under, the truths of work" (letter dated 24 July 2013). In > Revelation. A range of views by oth- such a process, a tendency toward false > ers may fall within these extremes. dichotomies and extreme perspectives > Rather than creating contentious de- that stand in contradiction to the prin- > bates by insisting on the correctness ciple of the harmony of science and > of one's personal interpretation about religion may be avoided because the > the meaning of the principle or its ap- desired methods are not a reduction to > plication in a particular instance, how- creationism or scholasticism or to con- > ever, what is necessary—as in so many tending theological schools; neither > other areas of inquiry—is for the is it scientism, nor secular religious > friends to consult, act together, and studies, nor philosophical materialism. > thereby advance within an evolving Science, in its method, restricts the > framework that will allow for unity scope of its investigations to increase > of thought to emerge through experi- the reliability of its findings; howev- > ence over time. er, contrary to the understanding of > Those engaged in Bahá'í scholarly many, religion is not faith in the un- > activity, then, may well conduct their believable or irrational. Philosophy > inquiries from any point along a spec- may well serve to interpret scientific > trum of approaches representing very findings, but philosophical conclu- > different views about the relationship sions cannot be conflated with scien- > of science and religion—for example, tific truth. Careful attention should be > from the natural sciences, from the given by Bahá'ís engaged in various > social sciences, from history, from phi- fields to the assumptions pertaining to > losophy, from secular religious studies, the relationship between science and > from theology, or from the study of the religion that govern them, and while > Sacred Texts within the community. these assumptions cannot be summar- > It thus falls to these friends to ily dismissed by the friends who par- > weigh the value of the methods with- ticipate in these spheres, neither can > in these various approaches, assessing Bahá'ís ignore the truths articulated in > their strengths and limitations. As the authoritiatve Bahá'í Texts. In brief, > "Bahá'ís who are involved in various an effort must be made to deal with or > disciplines—economics, education, reconcile all points of contradiction. > history, social science, philosophy, Thus, we need to recognize our > and many others—are obviously con- condition at this stage in the devel- > versant and fully engaged with the opment of the Faith. Human minds > Toward a Framework for Action 37 > > are limited. In science, advancement disagree and dismiss them out of > is made because there is a truth ref- hand. But a view can be wrong, > erent greater than the conclusions of even mostly wrong, without be- > the human mind alone—the testing of ing altogether wrong. When you > ideas against the brute facts of nature consider the historical develop- > through the scientific method. The ment of theories in the philoso- > reliability of science is based on the phy of mind, you can see that the > extent to which it can be grounded on same difficulties cycle into focus > these brute facts, rather than on per- again and again. One generation > sonal impression. So too, for Bahá'ís, addresses the qualitiative aspects > the Revelation of Bahá'u'lláh provides of mentality, the next focuses on > a truth referent against which human its scientific understanding, its > conceptions must be weighed. In prin- successor takes up the problem > ciple, the individual Bahá'í bends to of mental content. The cycle > the truth of this Revelation—the Rev- then starts over, each generation > elation is not interpreted according to recovering what had been largely > the wishes of the individual. So the invisible to its immediate prede- > teachings, and their authoritative in- cessor. (199–200) > terpretations, are statements of truth > that cannot be altered. Of course, in Another example of a potential > the pursuit of truth there is latitude in challenge in the encounter between > personal understanding, but this free- reason and religion may be found > dom is intended to serve the purpose within the discipline of theology > of finding the truth—and truth is one. when emphasis shifts from the impli- > Reason alone is subject to certain cations of the meaning of the teach- > limitations. In this respect, a differ- ings for the unity of the community > ence can be observed between consul- and the betterment of society to con- > tation and learning within an evolving cern with the Faith primarily as the > framework and the circularity that object of study. While there are nat- > can overtake continuous debate and urally many aspects of the Revelation > argumentation about personal views. that address theological concepts that > In his book The Philosophy of Mind, must be constructively examined, the > John Heil describes a tension within discipline of theology and the practice > the discipline of philosophy that tends of theologians or 'ulamá is grounded > toward cycles of thought rather than in assumptions and approaches of pre- > toward a systematic progress in cap- vious dispensations that have no part > turing insights and refining under- in the Bahá'í dispensation and that, > standing over time: indeed, have even been proscibed by > Bahá'u'lláh. > In philosophy there is a tendency In the book Doctrine and Power, > to take doctrines with which we theologian Carlos Galvao-Sobrinho > 38 The Journal of Bahá'í Studies 28.3 2018 > > examines how in the fourth century of against its limitations and the distinc- > Christianity, doctrinal disagreements tive characteristics and injunctions > on theological issues, which previous- of the Revelation. Ultimately, it is > ly were resolved through a search for learned Bahá'ís in any field who, hav- > consensus, evolved to become a means ing studied in a profound manner both > by which bishops exerted power: the Writings and their disciplines, are > responsible for carefully considering > Persistent confrontation, com- such issues, shedding light on the val- > bined with a determination to un- ue of methods, and serving as the first > dermine fellow prelates, replaced line of defense against extremes that > the former striving for consensus. lead either to imposing naïve personal > . . . Challenged by their rivals and religious beliefs on science or to plac- > driven by a new certainty that ing an exaggerated value on certain > they possessed the truth, church interpretations of scientific method > leaders embarked on a disruptive while imposing the materialistic inter- > quest to prove their orthodoxy pretations of such findings in an un- > and to discredit their opponents. scientific manner on the evolution of > . . . with unprecedented zeal and the Bahá'í community. > passion, they set out to convince Attaining this capacity requires a > other Christians that their views true understanding of a discipline, its > represented the truth about God strengths and limitations, and not sim- > and the orthodox teachings of the ply insisting to the Bahá'í community > church. (6) that a particular point is true based on > an appeal to authority from a particu- > As a result of this change, the es- lar field of inquiry. It is the responsi- > sense of theological effort shifted bility of "Bahá'í scholars, people who > from a search for truth to the imposi- not only are devoted to [the Faith] > tion of power. Theologians and eccle- and believe in it and are anxious to > siastics insisted upon the correctness tell others about it," those "who have a > of their own views, and by this means deep grasp of the Teachings and their > they accrued power and influence. At significance, and who can correlate its > the same time, they used what power beliefs with the current thoughts and > and influence they had to ensure the problems of the people of the world" > acceptance of their views. The history (Shoghi Effendi qtd. in Compilation > of Christianity was thereby stained by 2:226) to acknowledge the range of > these struggles, which resulted in end- legitimate debate within a discipline, > less bloodshed and countless divisions. help the community understand the > Consequently, we can appreciate range of its assets and liablities as > why any inquiry into the value of the an instrument in the investigation of > discipline of theology or its methods truth, and correlate and resolve the > for Bahá'í thought must be weighed apparent points of conflict between > Toward a Framework for Action 39 > > the perspectives of that field and the opinion may continue to prevail, ow- > current understanding of the Bahá'í ing to the limitations of the human > teachings. mind to grasp such truths, even when > The scope of the challenge may vary they are discussed at some length by > across different disciplines. In the nat- Bahá'u'lláh and 'Abdu'l-Bahá. Again, > ural sciences, there may be little over- such diversity is to be expected, and > lap between the knowledge systems of although Bahá'ís may hold different > science and religion, while across the opinions on such issues, there is no > social sciences and humanities the area reason that this diversity itself should > of overlap grows more extensive. Ed- lead to discord, so long as individuals > ucation as a field, for example, can only do not insist upon the correctness of > advance so far without an appreciation their own views or try to impose their > of the spiritual reality of a human opinions on others. > being. The study of religion, and par- For many other questions, however, > ticularly the study of the Bahá'í Faith just as in science, truth—or at least > in the context of the discipline of re- ever more robust insights into the > ligious studies, whether from a secular nature of reality—will emerge over > or theological perspective, is subject to time. At first, many different views on > significant distortion by assumptions a given topic may be held simultane- > and methods that stand in sharp con- ously by different Bahá'ís. Then, over > trast to the Bahá'í teachings. Indeed, time, as sound arguments are set forth > this sharp distinction begins at the that draw upon science and an analysis > outset with Bahá'u'lláh's definition of of the teachings and as knowledge- > religion itself. Every learned believer able believers consult on the evidence, > has the opportunity to experience the some perspectives will eventually be > joy and challenge of tackling such demonstrated to be weaker or some- > difficult problems that can contribute how defective, while others will prove > to the progress of the Faith and ad- to be stronger and more robust, until > vancement of human knowledge. issues are clarified and the truth—the > strength of a particular perspective— > AN EXAMPLE OF HOW DIFFERING is revealed. On some subjects, this pro- > OPINIONS MAY GIVE WAY IN THE cess may happen fairly quickly, while > SEARCH FOR TRUTH other questions may require genera- > tions to resolve. > As individuals, communities, and in- The subject of evolution may > stitutions gradually learn how to har- provide a useful illustration of this > monize their efforts in the investiga- process. In His talks and writings, > tion of reality, truth will emerge over 'Abdu'l-Bahá touches upon the theo- > time in greater depth and abundance. ry of evolution, a subject in the field > In some instances associated with of biology that, beyond science, has > metaphysical questions, a diversity of had profound social and philosophical > 40 The Journal of Bahá'í Studies 28.3 2018 > > implications for humanity since Dar- shares the biological history of > win presented his findings in the mid animals and is most closely related to > 1800s. A range of personal interpre- apes, this view concludes that 'Abdu'l- > tations about the meaning of what Bahá is in error about the scientific > 'Abdu'l-Bahá said have been set forth basis of evolution and His statements > by Bahá'ís over the years. And while in this context should be set aside. Still > it is not our purpose here to examine another distinct perspective proposes > the Bahá'í perspective on evolution in that 'Abdu'l-Bahá's statements are > depth, a general overview of these essentially in harmony with the > personal interpretations sheds light contemporary findings of science. A > on the process of understanding the fourth suggests that 'Abdu'l-Bahá's > Bahá'í teachings by illustrating how argument is not so much about the > diverse and sometimes conflicting scientific basis of evolution, but > opinions may be resolved over time in rather, using the language common to > the search for truth. the debates on evolution at that time > At least four general perspectives in the Middle East, it is intended to > have been set forth by individuals on make certain points about the social > 'Abdu'l-Bahá's statements about evo- and philosophical principles of the > lution. A traditional and somewhat new theory. > widely held perspective, dating, per- In the case of these four perspec- > haps, from Dr. John Esselmont's de- tives on evolution, the first, a kind > scription of the topic in Bahá'u'lláh of "parallel" evolution of animal and > and the New Era, suggests that, from human, is incompatible with science. > the beginning of the appearance of Advances in DNA analysis make it > life on earth, there has been a sepa- possible to determine the genetic sim- > ration between the line of organisms ilarities between humans and other > that led to animals and the line that species and impossible to imagine how > led to human beings. Drawing upon such similarities could come about by > quotations from 'Abdu'l-Bahá, such any means other than biological kin- > as "from the beginning of his exis- ship. 'Abdu'l-Bahá's strong admoni- > tence man has been a distinct species" tion to weigh religious beliefs in the > (Some Answered Questions 47:10), it is light of science would seem to require > concluded that there has never been a that any concept of parallel evolution > common biological ancestor between should be set aside by Bahá'ís as an > animals and humans. error in the individual interpretation > A second perspective is similar of the meaning of His statements > to the first, but in emphasizing and thereby avoid the appearance of > that this conclusion about human clinging to a theory of some kind > biological distinctiveness stands in of "creationism"—the antiscientific > sharp contrast to the findings of opinion articulated by adherents of > evolutionary science that humanity some religious demoninations. > Toward a Framework for Action 41 > > Of course, it is possible to make generally, any personal interpretation > the argument that what 'Abdu'l-Bahá of 'Abdu'l-Bahá's statements that con- > says is true in a given case and that a tradicts scientific understanding could > contemporary scientific understand- be set aside as erroneous—or at least > ing is wrong and will be revised in the called into question—and an alterna- > future. For example, in Some Answered tive interpretation sought. > Questions, He explains that the Sacred Given the limitations of human > Texts may indeed state truths not un- understanding, one obviously cannot > derstood by science (7:14). insist one's personal interpretation of > Yet despite this, 'Abdu'l-Bahá does 'Abdu'l-Bahá's statements is exactly > not state that the truth of scientific what He actually intended. Personal > views should be weighed in the light interpretation can be wrong. Further, > of religious Texts. If Bahá'ís were to this second perspective is illogical in > take this position continually when presuming that 'Abdu'l-Bahá would > science and the interpretation of insist on an incorrect understand- > scripture conflict, they would be right- ing of scientific aspects of evolution, > ly regarded as unscientific, and they while at the same time urging—based > would undermine the principle of the on the principle of the harmony of > harmony of science and religion as science and religion—that believers > set forth by 'Abdu'l-Bahá. As scientif- not accept religious views that contra- > ic understanding advances, however, dict science and reason. Stated another > certain wisdom hidden in the Text way, why would 'Abdu'l-Bahá contra- > may come to light. If one imagines dict the very principles He expounds? > that science changes in the future as a In seeking to understand the state- > result of shedding certain of its ma- ments about evolution in the Bahá'í > terialistic philosophical assumptions, Writings, therefore, Bahá'ís should > this change will be the result of ad- expect the principle of the harmony > vancement within science rather than of science and religion to be upheld > scientists being compelled to accept and not succumb to either superstition > the dictates of religious beliefs. or materialism. > The second perspective on state- It would not be unreasonable to > ments in the Writings about evolution, conclude, then, that the first two per- > although upholding scienific findings, spectives are questionable and should > also appears to have some problems be set aside, while the truth may be > in that it insists there is only one way sought in a more rigorous examina- > to interpret what 'Abdu'l-Bahá said tion of the arguments pertaining to > and that this interpretation stands the latter two. This is not, of course, > in contradiction to science. Yet it is an exhaustive analysis of Bahá'í views > 'Abdu'l-Bahá Himself Who said that on evolution, but hopefully it serves > science and religion agree. It therefore as a useful illustration of how various > seems reasonable to conclude that, conflicting opinions may be resolved > 42 The Journal of Bahá'í Studies 28.3 2018 > > over time in the search for truth. Rather, on matters pertaining to the > Sound conclusions should correlate si- Faith and its teachings, all are bound > multaneously with the findings of sci- by the provisions of the Covenant. It > ence, reason, and the meaning of the is by this means that Bahá'u'lláh has > Sacred Text. By proceeding in such a resolved the question of religious > manner, individuals freely set out di- truth and practice, quenching the fire > verse personal opinions, but over time, of contention and sectarianism that > on most questions, clarity, insight, and dimmed the light of religion in previ- > unity of thought emerge. ous dispensations. > Human beings differ. Their views > A POTENTIAL PITFALL differ. Their interests differ. History > demonstrates the wide range of strat- > The points provided above are a few egies employed to resolve or live with > initial concepts associated with the such differences, from blind obedience > collective search for truth drawn from to unrestricted freedom, from brutal > the teachings that are an essential part manifestations of power to tolerance > of a conceptual framework that guides and reasoned discourse. Bahá'u'lláh, > action to advance the intellectual life responding to human reality and his- > of the Bahá'í community. Many more torical circumstances, sets forth the > could be added. But it is necessary, at basis for the protection of the prerog- > this time, to include one additional atives and the harmony of relations > consideration pertaining to a poten- among Bahá'í individuals, institutions, > tial pitfall that can obstruct the search and the community within the frame- > for truth and, in its most extreme and work of His administrative order. As a > virulent form, is a threat to the very letter written on behalf of the House > existence of the Faith, whose central of Justice states: > principle is unity. > As previously mentioned, in the Upon becoming a Bahá'í, one ac- > Cause of Bahá'u'lláh, while the free- cepts certain fundamental beliefs; > dom of conscience of the individual but invariably one's knowledge of > is upheld, as is the freedom to express the Teachings is limited and often > personal understanding, the views of mixed with personal ideas. Shoghi > an individual have no authority. Indi- Effendi explains that "an exact > viduals or groups of individuals, no and thorough comprehension of > matter how learned, no matter the so vast a system, so sublime a > field of expertise, cannot insist upon revelation, so sacred a trust, is for > the correctness of a personal inter- obvious reasons beyond the reach > pretation of the Writings, impose and ken of our finite minds." Over > such a view on others, or insist such time, through study, prayerful > a view is a guide to the action of in- reflection, and an effort to live a > dividual believers or the community. Bahá'í life, immature ideas yield > Toward a Framework for Action 43 > > to a more profound understand- Bahá'u'lláh's Writings mean and what > ing of Bahá'u'lláh's Revelation. must be done in order to achieve His > Service to the Cause plays a par- intended purpose for humanity. The > ticular role in the process, for the problem is the insistence that a par- > meaning of the Text is clarified as ticular view of an individual about > one translates insights into effec- the meaning of the Bahá'í teachings is > tive action. As a matter of prin- correct and that, as a result, the Bahá'í > ciple, individual understanding or community must accept this individu- > interpretation should not be sup- al's interpretation and its implications > pressed, but valued for whatever for Bahá'í practice—or at least, that > contribution it can make to the the community should be open to end- > discourse of the Bahá'í commu- less dissent and disputation about such > nity. Nor should it, through dog- matters, while ignoring the consulta- > matic insistence of the individual, tive methods established by Bahá'u'lláh > be allowed to bring about disputes for resolving disagreements. > and arguments among the friends; Such a posture, especially on issues > personal opinion must always be central to the Covenant and the prac- > distinguished from the explicit tice of the Faith, strikes at the heart > Text and its authoritative inter- of the authority invested in the twin > pretation by 'Abdu'l-Bahá and institutions of the Administrative Or- > Shoghi Effendi and from the elu- der of Bahá'u'lláh—the Guardianship > cidations of the Universal House and the Universal House of Justice— > of Justice on "problems which whose common fundamental objective > have caused difference, questions is to "insure the continuity of that > that are obscure and matters that divinely-appointed authority which > are not expressly recorded in the flows from the Source of our Faith, > Book." (letter dated 14 November to safeguard the unity of its follow- > 2005)14 ers and to maintain the integrity and > flexibility of its teachings" in acting > The problem described here is not to "administer its affairs, coordinate > a matter of Covenant-breaking in the its activities, promote its interests, ex- > sense of challenging the authority as ecute its laws and defend its subsidiary > Center of the Cause or claiming to institutions" (Shoghi Effendi, World > have equal authority, as witnessed at Order 148). > the time of the passing of Bahá'u'lláh, The intellectual life of the commu- > 'Abdu'l-Bahá, or Shoghi Effendi. Rath- nity is vulnerable to this pitfall when > er, it centers on the question of what there is excessive insistence by an indi- > vidual or a group of individuals on the > 14 For an overview of Bahá'í hermenu- correctness of their personal under- > tics and practice, see Paul Lample, Revela- standing. Again, it is quite natural for > tion and Social Reality, especially chapter 2. an individual to believe that his or her > 44 The Journal of Bahá'í Studies 28.3 2018 > > personal understanding of the teach- progress, distort the understanding > ings is in precise conformity with the of the wider society about the Bahá'í > meaning intended by Bahá'u'lláh. It is teachings, and extinguish the light of > also obvious that this cannot always faith in some misled souls. > be true. Humility is required, as well In response to one such assault on > as an attitude of learning, in order to the intellectual life of the community > work in harmony with other believers some years ago, the Universal House > under the direction of the institutions of Justice observed that there was > to achieve Bahá'u'lláh's intended will a "campaign of internal opposition" > and purpose. This condition includes (Messages 296:2), which, "while pur- > the freedom to share one's views with porting to accept the legitimacy of > others. However, for an individual to the Guardianship and the Universal > become so convinced of the truth of House of Justice as twin successors > a personal interpretation, or even of of Bahá'u'lláh and the Center of His > what he or she concludes to be a lim- Covenant," attempted "to cast doubt > itation of Bahá'u'lláh's thought or of on the nature and scope of the author- > the interpretations of 'Abdu'l-Bahá or ity conferred on them in the Writings" > Shoghi Effendi, and then for this same (Messages 296:5). The individuals in- > individual to attempt continually to volved "sought to use the language, > bend the community to this personal the occasions and the credibility of > understanding, is to strike at the unity scholarly activity to lend a counter- > of the community and to subvert the feit authority to a private enterprise > search for truth and the endeavor to which was essentially ideological in > translate the teachings into effective nature and self-motivated in origin" > action. This attitude or action is very (letter dated 8 February 1998). The > different from setting forth a point House of Justice stated that "Even if > of view with sound arguments with- their original aims were idealistic in > out insisting it is correct and without nature—no matter how ill-informed > challenging an authoritative statement and erroneous in concept—they had > in the Writings or a decision of the evolved in practice into an assault on > House of Justice. It is, instead, an at- the Covenant which Bahá'u'lláh has > tempt to impose a change in the Bahá'í created as a stronghold within which > community in direct opposition to the His Cause would evolve as He intends" > safeguards Bahá'u'lláh put in place to (letter dated 8 February 1998). In as- > maintain the unity of His Cause and serting and attempting to win sym- > preserve the integrity of His teach- pathy for their views, this group of > ings. While, owing to the provisions individuals complained that a funda- > of the Covenant, such improper ef- mentalist religious authority was at- > forts will ultimately fail, they can in tempting to suppress intellectual free- > the short term foment discord and dom; yet what actually occurred was > confusion, create division, obstruct an effort to create and impose a form > Toward a Framework for Action 45 > > of eccelsiastical authority to usurp aroused the concern of the House of > the authority Bahá'u'lláh placed in an Justice was "the systematic corruption > elected body. As the House of Justice of Bahá'í discourse in certain of the > explained at the time, "by diminishing Internet discussion groups, a design > the station of Bahá'u'lláh—a disser- which became increasingly apparent > vice done to previous Manifestations to many of the Bahá'í participants > by people similarly inclined—by cast- and whose first victim, if it were to > ing doubt on the authority conferred succeed, would be Bahá'í scholarship > on 'Abdu'l-Bahá, the Guardian and the itself " (letter dated 8 February 1998). > Universal House of Justice, and by In establishing the basis of His re- > calling into question the integrity of ligion, Bahá'u'lláh seized power from > Bahá'í administrative processes, they ecclesiatics, ended priesthood, and > would be able to persuade a number of abrogated powers exercised by the > unwary followers that the Bahá'í Faith learned in the Islamic dispensation. > is in fact not a Divine Revelation but While extolling the truly learned, He > a kind of socio-political system being redefined their obligations and guard- > manipulated by ambitious individuals" ed against their excesses through the > (letter dated 8 February 1998). The instrument of His Covenant.16 These > scheme insisted "that even the nature > of religion itself can be adequately confirmation of the Holy Spirit, because it > understood only through the use of is in the safekeeping and under the shelter > an academic methodology designed to and protection of the Ancient Beauty, and > ignore the truths that make religion obedience to its decisions is a bounden and > what it is" (Messages 296:6). In the essential duty and an absolute obligation, > absence of a Guardian, they claimed and there is no escape for anyone" (qtd. in > to possess "quasi-doctrinal authority, Compilation of Compilations 1:323). > parallel to and essentially independent 16 "In a letter written on 14 March > of the local House of Justice, which 1927 to the Spiritual Assembly of the > would permit various interests to in- Bahá'ís of Istanbul, the Guardian's Secre- > sinuate themselves into the direction tary explained, on his behalf, the principle > of the life processes of the Cause" in the Cause of action by majority vote. He > (Messages 296:7).15 The problem that pointed out how, in the past, it was certain > individuals who 'accounted themselves > 15 Such vain and idle imaginings turn as superior in knowledge and elevated in > on its head the authoritative guidance position' who caused division, and that it > of 'Abdu'l-Bahá: "Let it not be imagined was those 'who pretended to be the most > that the House of Justice will take any distinguished of all' who 'always proved > decision according to its own concepts themselves to be the source of contention.' > and opinions. God forbid! The Supreme 'But praise be to God,' he continued, 'that > House of Justice will take decisions and the Pen of Glory has done away with the > establish laws through the inspiration and unyielding dictatorial views of the learned > 46 The Journal of Bahá'í Studies 28.3 2018 > > actions, which reflect the maturity of to excel in scholarly activity will, of > the human race that the provisions of course, strive to live up to the high ex- > Bahá'u'lláh's Revelation seek to foster, pectations set forth by Bahá'u'lláh and > in no way diminishes the vital impor- 'Abdu'l-Bahá," the Universal House of > tance of learning and scholarship, Justice states. "Whatever the extent of > but frames, reinforces, protects, and their achievements, they are an inte- > canalizes such essential powers and gral part of the community; they are > contributions. In this way, Bahá'u'lláh > upholds freedom of conscience and Firmness in the Covenant is not the po- > expression while safeguarding the lar opposite of the freedom to express > development of the Faith and pre- personal views; both are aspects of a > serving the integrity of the teachings. harmonious body of thought set forth by > The personal interpretation of indi- 'Abdu'l-Bahá. They are points of spiritu- > viduals is both respected and bound al guidance intended to lift us, guard us, > within the contraints of wisdom. In and propel us, not clubs to use to beat > this dispensation, there will be no St. each other. In this respect, the unity of > Paul who recasts the thought of the the individual, the community, and the > Manifestation, no Arius whose actions institutions again arises. The prerogatives > sever the bonds of union among the and obligations, the aspirations and expec- > believers.17 "The friends who seek tations, of each are not in opposition, but > must find harmonious expression along > and the wise, dismissed the assertions of the common part of their organic devel- > individuals as an authoritative criterion, opment according to the will and purpose > even though they were recognized as the of Bahá'u'lláh as expressed in His Teach- > most accomplished and learned among men ings and by His authoritative interpreters. > and ordained that all matters be referred to "The ocean of the Covenant shall send > authorized centres and specified assemblies. forth a wave and shall disperse and throw > Even so, no assembly has been invested out these foams. Consider thou, at the > with the absolute authority to deal with time of Christ and after Him, how many > such general matters as affect the interests childish attempts were made by different > of nations. Nay rather, He has brought all persons! What claims they have advanced > the assemblies together under the shadow and what a multitude have they gathered > of one House of Justice, one divinely-ap- around themselves! Even Arius attracted > pointed Centre, so that there would be only to himself a million and a half followers > one Centre and all the rest integrated into a and strove and endeavoured to sow the > single body, revolving around one express- seeds of sedition in the Cause of Christ. > ly-designated Pivot, thus making them all But eventually the sea of Christ surged > proof against schism and division'" (Uni- and cast out all the gathering froth and > versal House of Justice, Messages 111:12). nothing was left behind save everlasting > 17 Attitudes toward theology should malediction." ('Abdu'l-Bahá qtd. in Star of > not give rise to dichotomous thought. the West 10:5:96). > Toward a Framework for Action 47 > > not exempt from obligations placed of God would be shaken. (qtd. in > upon any believer and, at the same Bahá'u'lláh, The Kitáb-i-Aqdas 8) > time, deserve the community's under- > standing, forbearance, support, and In the course of history, human > respect" (letter dated 24 July 2013). beings have learned the rules of logic > "Whatever comes within the sphere and reasoned argument. If someone > of human comprehension must be systematically violates these principles, > limited and finite," 'Abdu'l-Bahá af- there is no need for contention, for it > firms (Promulgation 72–73). In the is recognized by all that the argument > Bahá'í Faith, no individual or group is inferior and unsound, and others > of scholars can say what the Bahá'í ignore it. In the Bahá'í electorial pro- > teachings really mean or how Bahá'ís cess, there is no electioneering, and an > ought to behave, and certainly no per- individual who acts in such an obvious > son could ever claim authority on the manner to attract attention will not > basis of their academic credentials or receive the votes of the electors who > their "learned" opinions to challenge find such behavior to be unacceptable > the actions or the elucidations of the for qualification for membership in a > House of Justice. As 'Abdu'l-Bahá em- Bahá'í institution. In a similar manner, > phatically affirms: the principles governing the action of > learned individuals in contributing to > Today this process of deduc- the search for truth, the progress of > tion is the right of the body of the Cause, and the betterment of the > the House of Justice, and the world, have been clearly set forth by > deductions and conclusions of in- Bahá'u'lláh and 'Abdu'l-Bahá and must > dividual learned men have no au- be increasingly understood and inter- > thority, unless they are endorsed nalized by the community. "Now some > by the House of Justice. The dif- of the mischief-makers, with many > ference is precisely this, that from stratagems, are seeking leadership, and > the conclusions and endorsement in order to reach this position they in- > of the body of the House of Jus- still doubts among the friends that they > tice whose members are elected may cause differences, and that these > by and known to the worldwide differences may result in their drawing > Bahá'í community, no differences a party to themselves," 'Abdu'l-Bahá > will arise; whereas the conclusions states. "But the friends of God must be > of individual divines and scholars awake and must know that the scatter- > would definitely lead to differenc- ing of these doubts hath as its motive > es, and result in schism, division, personal desires and the achievement > and dispersion. The oneness of of leadership. Do not disrupt Bahá'í > the Word would be destroyed, the unity, and know that this unity cannot > unity of the Faith would disap- be maintained save through faith in the > pear, and the edifice of the Faith Covenant of God" (Selections 214). > 48 The Journal of Bahá'í Studies 28.3 2018 > > Although in some extreme cases, it respected, and mistakes will gradual- > may be necessary for the institutions ly be resolved. However, if there is an > to act, the generality of the believ- intent to impose personal views about > ers should grow in understanding the meaning of the Text on the un- > and wisdom to be impervious to such derstanding of the community, create > machinations.18 Truth and right action contention, spread calumny, or aquire > emerge in the course of sincere indi- power to direct the community's af- > viduals making efforts, and sometimes fairs along the path of one's choosing, > making mistakes. They cannot emerge then such intention or action strikes a > from a misplaced desire to prevent all blow at the very process of the search > mistakes. What is more important, for truth and sound collective action > perhaps, is to discern the intent asso- for the progress of the community. > ciated with the appearance of mistakes "Mere intellectual understanding of > and the effort exerted by an individual the teachings is not enough," a letter > to adhere to Bahá'í principles associat- written on behalf of the Guardian ex- > ed with collective action. plains. "Deep spirituality is essential, > If the desire is to assist the prog- and the foundation of true spirituality > ress of the Faith, if there is an effort is steadfastness in the Covenant" (qtd. > to uphold the principles of consulta- in Hornby 85). > tion and of the administration, then When, in the 1890s, despite the best > unity is maintained, the decisions of efforts of 'Abdu'l-Bahá, news of the > the institutions—and particularly the machinations of Muhammad Ali be- > guidance of the House of Justice to gan to circulate to the believers outside > resolve difficult problems—will be the Holy Land, creating doubts and > confusion, one of the learned Bahá'ís > 18 "[T]he believers need to be deep- wrote to Him seeking clarification > ened in their knowledge and appreciation about what was happening and guid- > of the Covenants of both Bahá'u'lláh and ance about what should be the proper > 'Abdu'l-Bahá. This is the stronghold of attitude and conduct of the sincere > the Faith of every Bahá'í, and that which friends. In a long and moving Tablet, > enables him to withstand every test and 'Abdu'l-Bahá pours out His personal > the attacks of the enemies outside the anguish and His resolute guidance for > Faith, and the far more dangerous, insidi- the safeguarding of the Faith of God. > ous, lukewarm people inside the Faith who He advises the friends of their atti- > have no real attachment to the Covenant, tudes toward others and of their need > and consequently uphold the intellectual to guard themselves: > aspect of the teachings while at the same > time undermining the spiritual foundation Conduct yourself with the utmost > upon which the whole Cause of God rests" gentleness, affection, friendliness, > (letter written on behalf of Shoghi Effen- well-wishing and compassion. . . . > di, qtd. in Light of Divine Guidance 2:86). Pray for all and implore God for > Toward a Framework for Action 49 > > everyone's welfare. Mention ev- But if the friends should truly > ery person with perfect courtesy. rise as is incumbent on them in > Do not anger anyone and treat all accordance with the Covenant > with kindness. . . . Like this ser- and Testament, and manifest > vant, behave with the greatest for- steadfastness and influence, then > bearance and patience, and be ac- others will despair of changing > customed to the holy fragrances. and perverting the Centre of the > However, do not be deceived Covenant, and will give up their > by anyone, and do not lend ears provocations and deliberations. > to the flattery of some. Quickly Gradually the radiant horizon of > discern the doubts of the doubt- the Lord's Cause will be cleansed > ful. Be perspicacious. Do not be and sanctified of these dense > misled. Do not be attracted to the clouds and the true friends and > praise of the waverers. Fix your the sincere supporters, like your > gaze on the Light of God and be kind self, will be cheered and in- > the manifestation of "Beware the spired. (provisional translation) > discernment of the believer, for > he sees with the Light of God" It is evident, from the Bahá'í teach- > (provisional translation). ings, that religion is to be the cause of > the upliftment, the empowerment, and > 'Abdu'l-Bahá also explains that the the liberation of the individual. Hu- > steadfastness of the believers in the man conscience is free. And through > face of such obvious errors—that true religion, the individual's capaci- > is, their immunity to such machina- ties are cultivated to serve the Faith, > tions—would be the ultimate remedy to raise and nurture a family, to build > for and safeguard against attempts to community, to engage in occupations > disrupt the Cause. He writes: and in activities to address social and > economic needs, and to participate in > But you inquired about the the wide range of human discource di- > remedy for this situation. As long rected toward the advancement of civ- > as some have hope that through ilization. But to do this, religion must > machinations and false rumors be safeguarded from fruitless theolog- > this upwelling of the life of the ical debates that have divided it in the > Covenant could be diverted from past and from the efforts of those who, > its natural channel and this efful- because of pride or the desire for lead- > gent star may be shifted from its ership, attempt to use religion for their > heavenly orbit to another course, own purposes. It was to preserve His > never shall these seditions end Faith from these ills that Bahá'u'lláh > nor will these dark clouds be dis- instituted His Covenant. The freedom > sipated off the horizon of God's of the individual—indeed, the free- > Cause. dom of all individuals that emerges > 50 The Journal of Bahá'í Studies 28.3 2018 > > from the application of the teachings pertaining to the scholarly or intellec- > of Bahá'u'lláh—depends on steadfast- tual work of the Cause. Much of val- > ness and the internalization of the ue, of course, has already been written > implications of the Covenant so as to over several decades. The message of > become innoculated against the kind 24 July 2013, written on behalf of the > of behavior that would subvert it. As House of Justice to the National As- > 'Abdu'l-Bahá states: sembly of Canada, makes it clear that > the task at hand is not about starting > O loved ones of God! Give a over, but of taking stock and renew- > hearing ear to my counsel and ing and revitalizing effort. As noted, > refrain from stirring up sedition. the nature of the framework that > If you ever detect the odor of governs Bahá'í endeavors is evolving, > dissention from any soul, even and through study, consultation, expe- > though to outward seeming he be rience, and reflection, the framework > a prominent person or an accom- for action becomes richer and better > plished scholar, you should know defined over time. > of a certainty that he is an anti- The challenge is not unlike the ef- > christ among men, an opponent fort for learning about growth and > of the religion of the glorious community-building in the last two > Lord, an adversary of the Al- decades. At the start of the Five Year > mighty, a destroyer of the divine Plan in 2001, for example, it was im- > edifice, a violator of His Covenant possible to define an intensive pro- > and Testament, an outcast from gram of growth, but only to point to > the threshold of the All-Merciful. some principles and prerequisites. By > Indeed a man of experience and the end of that Plan in 2006, some > discernment is even as a brilliant 100 clusters achieved a certain level > light, is a moving impulse for of activity that allowed the friends to > the felicity and well being of the extend a similar productive pattern > dwellers of both this petty world of activity to 1,500 clusters world- > and of the Great Beyond. Prompt- wide. This progress then allowed for > ed by faith and invested with the a further refinement of understand- > power of the Covenant he strives ing in 2010, and a further advance in > for the highest good of humani- the efforts so that now work has be- > ty and for the peace and security gun in more than 5,000 clusters and > of mankind. (Risaliy-i-Siyasiyyih, at least 200 clusters have reached a > provisional translation) level where hundreds of active work- > ers have learned to engage thousands > CONCLUSION of participants in a pattern of Bahá'í > community life that is vibrant, mean- > These are merely a few thoughts on ingful, and growing. > the elements of a framework for action Among the questions that require > Toward a Framework for Action 51 > > further consideration are: What are The task, then, before the Associa- > the elements of the framework for tion for Bahá'í Studies and the Bahá'í > action for scholarly endeavor? How is community worldwide is to learn to > it possible to strengthen the capacity contribute to bringing these concepts > of individuals to engage in a process to bear in a pattern of action that be- > of drawing relevant insights from the comes increasingly more expansive > teachings and applying them in some and effective over time. > manner to the concerns of their fields > of interest? 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