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? What structures can be WORKS CITED created to accompany them, and what spaces can be created to assist them in 'Abdu'l-Bahá. 'Abdu'l-Bahá in London. reflecting on their efforts and learning UK Bahá'í Publishing Trust, to improve them over time? As the 2012. House of Justice writes: ———. Paris Talks: Addresses Given by 'Abdu'l-Bahá in Paris in 1911– It is timely, then, to reflect upon 1912. 11th ed., UK Bahá'í the many years of experience of Publishing Trust, 1969. the Association, the coherence of ———. The Promulgation of Universal its undertakings with the major Peace: Talks Delivered by areas of action in which Bahá'ís 'Abdu'l-Bahá during His Visit are engaged, and the possibilities to the United States and Canada for the most productive avenues in 1912. Compiled by Howard of endeavour in the future. . . . MacNutt, 2nd ed., US Bahá'í Every believer has the opportu- Publishing Trust, 1982. nity to examine the forces oper- ———. Provisional translation. Bahá'í ating in society and introduce World Centre. relevant aspects of the teachings ———. Risaliy-i-Siyasiyyih. Provi- within the discourses prevalent in sional translation by Habib whatever social space he or she is Taherzadeh. Bahá'í World present. It is, perhaps, as a means Centre. to enhance the abilities of the ———. The Secret of Divine Civiliza- friends to explore such opportu- tion. US Bahá'í Publishing nities in relation to their scholarly Trust, 1990. interests that the endeavours of ———. Selections from the Writings of the Association for Bahá'í Studies 'Abdu'l-Bahá. US Bahá'í Pub- can be conceived. Through the lishing Trust, 1978. specialized settings it creates, the ———. Some Answered Questions. Association can promote learning Bahá'í World Centre, 2015. among a wide range of believers ———. Tablets of the Divine Plan. across a wide range of disciplines. US Bahá'í Publishing Trust, (letter dated 24 July 2013) 1993. 52 The Journal of Bahá'í Studies 28.3 2018
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Basalt (Reynisfjara, Iceland) SUSAN JEFFERS