RELATING THE BAHA’I FAITH
TO SOME CONTEMPORARY ISSUES
A Study
Notes for a Structured
Course at the University of the Witwatersrand
Association for Baha'i
Studies
in Southern Africa
April-June 2000
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Syllabus
1) Introduction, Aim, Scope, Identifying the Issues and Sources of Study.
2) The status of women in the family, at work place and in the Baha’i community
3) Moral Relativism, Personal Preferences, Alternative Lifestyles, Homophobia and Social Status of Homosexuality
4) Reproductive Health, Abortion, Sacredness of Life, and Women’s Choice
5) Violence in Family and Society, Criminal Justice System, Death Penalty and Gun Control
6) Racism, Ethnicity, Cultural Diversity, Melting Pot, and the Oneness of Mankind
7) Unity of Religions, Fundamental Doctrinal Differences, and Syncretism
8) Agnostics, Atheists, Secular Influences in the Society and Proofs of the Existence of God
9) Individual Rights and Freedoms versus the Religious form of Covenant
10) Freedom of Expression and Conscience, Censorship, and Criticism of Authority
11) In the Beginning, the Big Bang, Biological Evolution, Genesis, and the Origin of Life – What is the Baha’i view of the origin of the world and of life?
12) Revision of Mechanistic World View and the New Sciences: Relativity, Quantum, Uncertainty, Biologic Computationals, Walking, Talking and Thinking Machines, Process vs. Object world views, Materials and Medicine
13) Democratic Governance and the New World Order; Communism and Alternative Views of History
14) Globalization of Capitalism, the New Economic Order and Baha’i teachings for an integrated society
15) Selected Issues from Current Online Discussions
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Time and place:
The classes will be held at the second floor of the Student Union Building on Wednesdays. They will be of one hour duration starting at 6:00 p.m. Active and interactive participation is strongly encouraged, but there will be no quizzes or examinations, unless there is a student-led riot to the contrary!
Session
Date
#1 19 / April
#2 26 / April
#3 3 / May
#4 17 / May
#5 24 / May
#6 31 / May
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Session 1: Introduction, Aim, Scope, Identifying the Issues and Sources of study.
1. The Aim: To find authoritative responses from the Baha’i teachings to the current controversial social issues.
2. The Purpose: To deepen our understanding of the role of the Faith of Baha'u'llah in our individual and collective lives; to increase our insight into the Covenant; to better equip ourselves for informed defense of the Baha'i ideals, and to draw inspiration and spiritual nourishment from a closer examination of the animating spirit of the Faith.
3. The Scope: In this half semester (six-sessions) course we will attempt to:
(a) Identify some of the social issues that are currently deeply divisive in the society at large
(b) Examine the historical background that has led to these, and
(c) Find authoritative responses in the body of Baha’i writings to offer to the world as a remedy
There remain a vast body of guidance within the Baha’i Revelation, on almost every aspect of the human endeavour, that is yet to be formulated and codified. For example on education, or economic reform, or on legal system, etc. etc. The Writings provide the framework, but the formulation of particular guidelines, policies and plans of action to move humanity from its current state of affairs to the new Order is a mammoth task and well beyond the meagre scope of this course.
4. The Issues: For a partial list see the table of contents.
5. Study Material: No set text book is chosen, but a good starting point for readings is the “Statement Library” of the International Baha’i Community, which can be found online at www.bahai.org.
This particular course is intended to be a “light” review, and therefore while reference materials at the end of each section is indicated, progress in the course is not dependent on home reading.
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The promise of an abiding peace:
"Indeed if an avowed follower of Baha'u'llah were to immerse himself in, and fathom the depths of, the ocean of these heavenly teachings, and with utmost care and attention deduce from each of them the subtle mysteries and consummate wisdom that lie enshrined therein, such a person's life, materially, intellectually and spiritually, will be safe from toil and trouble, and unaffected by setbacks and perils, or any sadness or despondency"
Shoghi Effendi, cited in The Importance of Deepening Our Knowledge and Understanding of the Faith, pp.20.
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Session 2: The status of women in the family, at work place and in the Baha’i community
.
Quotations:
All should know, and in this regard attain the splendours of the sun of certitude, and be illumined thereby: Women and men have been and will always be equal in the sight of God. The Dawning-Place of the Light of God sheddeth its radiance upon all with the same effulgence.
The friends of God must be adorned with the ornament of justice, equity, kindness and love. As they do not allow themselves to be the object of cruelty and transgression, in like manner they should not allow such tyranny to visit the handmaidens of God. He, verily, speaketh the truth and commandeth that which benefitteth His servants and handmaidens. He is the Protector of all in this world and the next.
-- Bahá'u'lláh, cited in Selections from the Baha’i Writings on Women
Exalted, immensely exalted is He Who hath removed differences and established harmony. Glorified, infinitely glorified is He Who hath caused discord to cease, and decreed solidarity and unity. Praised be God, the Pen of the Most High hath lifted distinctions from between His servants and handmaidens, and, through His consummate favours and all-encompassing mercy, hath conferred upon all a station and rank of the same plane. He hath broken the back of vain imaginings with the sword of utterance and hath obliterated the perils of idle fancies through the pervasive power of His might.
-- Bahá'u'lláh, cited in Selections from the Baha’i Writings on Women
Bahá'u'lláh has envisaged that women as well as men would be breadwinners in stating: “ Everyone, whether man or woman, should hand over to a trusted person a portion of what he or she earneth through trade, agriculture or other occupation, for the training and education of children..”
-- Bahá'u'lláh, cited in Selections from the Baha’i Writings on Women
Women have equal rights with men upon earth; in religion and society they are a very important element. As long as women are prevented from attaining their highest possibilities, so long will men be unable to achieve the greatness which might be theirs.
-- Abdu’l-Baha, cited in Selections from the Baha’i Writings on Women
In the world of humanity ... the female sex is treated as though inferior, and is not allowed equal rights and privileges. This condition is due not to nature, but to education. In the Divine Creation there is no such distinction. Neither sex is superior to the other in the sight of God. Why then should one sex assert the inferiority of the other, withholding just rights and privileges as though God had given His authority for such a course of action? If women received the same educational advantages as those of men, the result would demonstrate the equality of capacity of both for scholarship.
In some respects woman is superior to man. She is more tender-hearted, more receptive, her intuition is more intense.
-- Abdu’l-Baha, cited in Selections from the Baha’i Writings on Women
That men and women differ from one another in certain characteristics and functions is an inescapable fact of nature and makes possible their complementary roles in certain areas of the life of society; but it is significant that `Abdu'l-Bahá has stated that in this Dispensation "Equality of men and women, except in some negligible instances, has been fully and categorically announced."
-- Introduction to the Kitab-i-Aqdas, p. 7
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Session
3: Moral Relativism, Personal
Preferences, Alternative Lifestyles, Homophobia and Social Status of
Homosexuality
Quotations:
We shrink, for very shame, from treating of the subject of boys. Fear ye the Merciful, O peoples of the world! Commit not that which is forbidden you in Our Holy Tablet, and be not of those who rove distractedly in the wilderness of their desires.
-- Bahá'u'lláh, The Kitab-i-Aqdas, p. 58
The word translated here as "boys" has, in this context, in the Arabic original, the implication of pederasty. Shoghi Effendi has interpreted this reference as a prohibition on all homosexual relations.
The Bahá'í teachings on sexual morality centre on marriage and the family as the bedrock of the whole structure of human society and are designed to protect and strengthen that divine institution. Bahá'í law thus restricts permissible sexual intercourse to that between a man and the woman to whom he is married.
In a letter written on behalf of Shoghi Effendi it is stated: No matter how devoted and fine the love may be between people of the same sex, to let it find expression in sexual acts is wrong. To say that it is ideal is no excuse. Immorality of every sort is really forbidden by Bahá'u'lláh, and homosexual relationships He looks upon as such, besides being against nature. To be afflicted this way is a great burden to a conscientious soul. But through the advice and help of doctors, through a strong and determined effort, and through prayer, a soul can overcome this handicap.
Bahá'u'lláh makes provision for the Universal House of Justice to determine, according to the degree of the offence, penalties for adultery and sodomy (Q and A 49).
-- Notes to the Kitab-i-Aqdas, p. 223
Amongst the many other evils afflicting society in this spiritual low water mark in history, is the question of immorality, and over-emphasis of sex. Homosexuality, according to the Writings of Baha’u’llah, is spiritually condemned. This does not mean that people so afflicted must not be helped and advised and sympathized with. It does mean that we do not believe that it is a permissible way of life; which, alas, is all too often the accepted attitude nowadays.”
-- Letter on behalf of the Guardian, May 21, 1954
A number of sexual problems, such as homosexuality and transsexuality can well have medical aspects, and in such cases recourse should certainly be had to the best medical assistance. But it is clear from the teachings of Baha’u’llah that homosexuality is not a condition to which a person should be reconciled, but is a distortion of his or her nature which should be controlled and overcome. This may require a hard struggle, but so also can be the struggle of a heterosexual person to control his or her desires. The exercise of self-control in this, as in so very many other aspects of life, has a beneficial effect on the progress of the soul.
-- The Universal House of Justice, Feb. 6th 1973
To be afflicted in this way is a great burden to a conscientious soul. But through the advice and help of doctors, through a strong and determined effort, and through prayer, a soul can overcome this handicap.
God judges each soul on its own merits. The Guardian cannot tell you what the attitude of God would be towards a person who lives a good life in most ways, but not in this way. All he can tell you is that it is forbidden by Baha’u’llah, and that one so afflicted should struggle and struggle again to overcome it. We must be hopeful of God’s Mercy but not impose upon it.
-- Letter on behalf of the Guardian, Dec. 17, 1943
The Baha’is have certainly not yet reached that stage of moral perfection where they are in a position to too harshly scrutinize the private lives of other souls, and each individual should be accepted on the basis of his faith, and sincere willingness to try to live up to Divine Standards; further than this we can not go at present.
-- Letter on behalf of the Guardian, Nov. 4, 1948
To regard homosexuals with prejudice and disdain would be entirely against the spirit of Baha’i Teachings.
-- The Universal House of Justice, Sept. 11th 1995
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Submitted by the National Spiritual Assembly of the Baha’is of South Africa in response to the call by the Parliament of South Africa for public submissions prior to legislative action
The subject of wilful termination of pregnancy has been a controversial subject of great importance to many societies. Its many aspects have been discussed, argued, and debated with great conviction by many people in the last two decades. Despite much soul searching and sincere efforts many societies who have already legislated on this subject still find themselves with an unhappy state of affairs. Whatever the merits of these arguments on either side of the issue may have been, one thing is clear to the unbiased observer, namely that it has been a divisive subject. The Baha’i teachings offer a different and unified approach.
The primary purpose here is not to prescribe a specific course of action, but rather to present a universal framework, and to elaborate on those principles that must guide our collective search for a wise and just solution.
The fundamental Baha’i teaching is the oneness of mankind. This is the principle which is the pivot round which all the Teachings of Baha’u’llah, the prophet-founder of the Baha’i Faith, revolve. It has widespread implications, which affect and remould all dimensions of human activity. It calls for a fundamental change in the manner in which people relate to each other, and the eradication of those age-old practices which deny the intrinsic human right of every individual to be treated with consideration and respect.
The Baha’i sacred texts affirm the essential nobility of all human beings irrespective of colour, class, creed, gender or age. Each individual member of human race is a trust of the whole. “Nobel have I created thee, yet thou hast abased thyself. Rise then unto that for which thou wast created,” are the revealed words written by Baha’u’llah. The sources of this nobility are the God-given talents, capacities and potentialities in each one of us. These endowments which distinguish the human race from all other forms of life are summed up in what is known as the human spirit.
The human spirit, or soul, is not confined to certain individual members of the species. It is the essential characteristic of all humans, much the same as heat is an essential quality of fire, or growth is the inseparable quality of the vegetable kingdom. The seed of a plant or a tree has all the attributes of the tree in a concealed form. In like manner a fertilised human egg has all the potentialities and attributes of man albeit in a concealed form. The human soul of an individual therefore comes to existence at the moment of conception. For this reason alone the practice of deliberate termination of pregnancy cannot be regarded as a routine solution for family planning.
While the soul is created at the moment of conception, it will continue to acquire perfections in this life and in the world beyond.
Recognition of this cardinal principle would determine our attitude towards human embryo. To treat either the embryo or the foetus as anything other than a human is to deny its latent potentialities. To consider a properly fertilised human egg as merely a biochemical object, to be disposed of at will, is no different than to reduce our own humanity to a clump of biochemical material in a sack made of skin, and devoid of all meaning or purpose.
Equally, the interpretation of embryo as a part of a woman’s own body, or determination of the exact age at which foetus becomes independently viable is to miss the point about the ultimate potential of a being who, for a while, is dependent on the good will of another person - the mother - whose unique privilege it is to extend such a gift of love, as life itself.
Considerations such as this make it abundantly clear that the resolution of these complex social problems does not reside in a mere code of legal practice. The social forces that demand the right of women to ask for abortion need to be addressed in an integrated and wholesome fashion.
The Baha’i Faith recognises the natural existence and the value of the sexual impulse, but it also believes in its regulation. The proper use of the sex instinct is the natural right of every individual, and it is precisely for this very purpose that the institution of marriage has been established and is regarded as a fortress for well being. The sexual expression is therefore confined between lawfully married couples. Observance of chastity before and fidelity during marriage therefore should be an integral part of one’s moral upbringing.
Within the family also there are definite relationships that define the role of its members. In this context the Baha’i Faith categorically declares the equality of men and women. All decisions should be arrived at as a result of a frank, free and loving consultative process within the family. Specifically the act of procreation must enjoy the consent of both husband and wife. In this aspect of the marital relationship, as in all others, mutual consideration and respect should apply. In view of the greater responsibilities of women, who not only will have to bear the child for 9 months, but who also must act as the first teacher of that child a greater measure of say must be accorded her in deciding when to fall pregnant.
The supreme role of education in this matter, as in so many other areas relevant to a developing society is abundantly clear.
Effective means of family planning, and provision of reliable methods of contraceptives should be encouraged. Those contraceptive methods that function by destroying the fertilised egg clearly vitiate against the principle of sanctity of the life of the embryo.
If the social support structures are in place, then the practice of abortion for the sole purpose of getting rid of unwanted children and without any extenuating circumstances is unacceptable to conscientious people.
As is the case with most matters of the law, such exceptional circumstances will always exist and should be catered for. One obvious case in question is where medical opinion determines that there are serious risks to the health of either the child or the mother, should pregnancy be allowed to continue. Another case is when the mother had no choice in the decision to conceive, and was a victim of rape, either as a result of violence or statutory grounds of being under legal age. In such circumstances the supportive attitude of the family, and the society will play an important role in making the decision to opt for abortion or to continue with the natural course of pregnancy, a decision which must ultimately rest with the mother. If after all the required counselling, and consideration of all the physical, medical, emotional, social and financial considerations, and the recognition of the potentials of the unborn child, the mother still opts for abortion, then the society must recognise her right not to be victimised. There may well exist other exceptional circumstances that would warrant the deliberate termination of pregnancy.
In summary, the Baha’i community, in its earnestness to contribute to the development process, wishes to stress that all those concerned with setting the human affairs aright would do well to first identify those salient spiritual principles that operate at the root of social issues. If these principles are used to guide our decisions then the outcome will be both enduring and beneficial to all segments of the society.
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Session
5: Violence in Family and Society,
Criminal Justice System, Death Penalty and Gun Control
Quotations:
152. As to the question regarding the soul of a murderer, and what his punishment would be, the answer given was that the murderer must expiate his crime: that is, if they put the murderer to death, his death is his atonement for his crime, and following the death, God in His justice will impose no second penalty upon him, for divine justice would not allow this.
`Abdu'l-Bahá, Selections from the Writings of Abdu'l-Baha, p. 179
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Session
6: Racism, Ethnicity, Cultural
Diversity, Melting Pot, and the Oneness of Mankind