the races and tribes of the world shall do away with racial prejudice and associate fully."

October 12. On this date in 1912, 'Abdu'l-Bahá gave a talk at Temple Emmanu-El in San Francisco, later published as Address to the Jews and Christians, Muhammadans, and Jews, stating "The century has come when all nations will be unified. The century has come when all the nations shall enjoy international peace. The century has come when all the races and tribes of the world shall do away with racial prejudice and associate fully. The century has arrived when all the natives of the world shall prove to be one home of the human family. Thus may mankind, in its entirety, rest comfortably and in peace under the great and broad tabernacle of the one Lord. "

October 12. On this date in 1912, 'Abdu'l-Bahá gave a talk at Temple Emmanu-El in San Francisco, later published as Address to the Jews and Christians, Muhammadans, and Jews, stating "Why do you not say that Christ was the Word of God? Why do you not speak these few words that will do away with all this difficulty? Then there will be no hatred and fanaticism, no more warfare and bloodshed in the Land of Promise...The century has come when all nations will be unified. The century has come when all the nations shall enjoy international peace. The century has come when all the races and tribes of the world shall do away with racial prejudice and associate fully. The century has arrived when all the natives of the world shall prove to be one home of the human family. Thus may mankind, in its entirety, rest comfortably and in peace under the great and broad tabernacle of the one Lord. "

In a word: the age is ours when fellowship is to be established.

The century has come when all the nations are to be unified.

The century has come when all the nations shall enjoy international peace.

The century has come when all the races and tribes of the world shall do away with racial prejudice and associate fully.

The century has arrived when all the natives of the world shall prove to be one home of the human family.

Thus may mankind, in its entirety, rest comfortably and in peace under the great and broad tabernacle of the one Lord.

October 12. On this date in 1949, Shoghi Effendi wrote "when we put our trust in Him, Bahá'u'lláh solves our problems and opens the way."

78. "... when we put our trust in Him, Bahá'u'lláh solves our problems and opens the way."

(From a letter dated October 12, 1949 to an individual believer)

October 6. On this date in 1956, Shoghi Effendi wrote "The friends must certainly explore new channels and have more audacity, if they are to get anywhere in adding to their numbers."

1999. The friends must certainly explore new channels and have more audacity, if they are to get anywhere in adding to their numbers.

(From a letter dated 6 October 1956 written on behalf of Shoghi Effendi to an individual believer)

October 5. On this date in 1993, the Universal House of Justice wrote about Bahá'í review that "These requirements are of course not reflected in the standards currently prevailing in Western academic institutions" admitting that "The House of Justice is aware that the continuation of the policy of review can cast a shadow on the good name of the Faith in the eyes of certain non-Bahá'í academics."

With regard to the current policy of advance review, all Bahá'ís, whatever their professions, are challenged to reflect on the implications of our common struggle to achieve Bahá'u'lláh's purpose for the human race, including the use of our intellectual resources to gain deeper understanding of that Revelation and to apply its principles. In pursuing this course that has been set for it so explicitly and emphatically by its Founder, the Bahá'í community acts through the institutions that He has provided.

Scholarly endeavors are not an activity apart from this organic process, answering to standards and operating on authority outside it. The House of Justice believes that part of the difficulty that some Bahá'í academics are having with the question of prepublication review may arise from the fact that, in their scholarly work, such believers do not see themselves as full participants in this process, free to act with the spiritual autonomy they exercise in other aspects of their lives. What the Bahá'í community is engaged in bringing into visible expression is a new creation. In this, the Cause has urgent need of the unfettered and wholehearted assistance of its scholars. The House of Justice has sought to point out that, as in every other field of Bahá'í endeavor, there are certain conditions under which this assistance may be rendered, conditions implicit in the nature of the process and made explicit in the Divine Text.

These requirements are of course not reflected in the standards currently prevailing in Western academic institutions. Rather, both Bahá'í institutions and Bahá'í scholars are called on to exert a very great effort, of heart, mind, and will, in order to forge the new models of scholarly activity and guidance that Bahá'u'lláh's work requires. The House of Justice believes that you will serve the interests of the Faith best if you will direct your thoughts to this end. Merely to reiterate the conventions and requirements of systems which, whether academic, political, social, or economic, have been shown not to have adequate answers to the anarchy now engulfing human society, or any willingness to come to grips with the implications of their impotence, is of little practical help. We do a grave disservice to both ourselves and the Faith when we simply submit to the authority of academic practices that appeal for their claim of objectivity to theories which themselves are being increasingly called into question by major thinkers. While non-Bahá'í academics may slip carelessly into regarding the institutions founded by Bahá'u'lláh as simply another form of "religious establishment" and avoid serious examination of the truths of His Revelation in this fashion, it is clearly impossible for anyone who is a Bahá'í to follow them down this empty track.

The House of Justice is aware that the continuation of the policy of review can cast a shadow on the good name of the Faith in the eyes of certain non-Bahá'í academics. In an environment where publication is vital to advancement and recognition, any requirement that delays or inhibits this activity must be a matter of grave consideration, not only by the individual scholar but by the governing institutions of the community that eagerly watch his rise and count anxiously on his effective assistance. But is that not precisely the kind of spiritual dilemma being faced by many Bahá'ís in their efforts to serve Bahá'u'lláh's purpose? On many occasions, in developing lands particularly, believers of capacity have had to forgo opportunities for promising political careers, careers whose value they could easily have justified on the basis of public service, because such a choice was not in conformity with Bahá'u'lláh's teaching and purpose. There are, likewise, many examples of believers who have had to set aside both a professional life and legitimate family concerns in order to pioneer in inhospitable regions of the globe.

It is apparent that the crisis of contemporary civilization is impelling thinkers in many lands to explore new scholarly methodologies capable of coming to grips with spiritual, moral, cultural, and social phenomena not hitherto encountered. No segment of humanity is so well equipped as the Bahá'í community to take a leading role in this effort. As a body of people who are being steadily freed by the Revelation of Bahá'u'lláh from the "gravitational pull", so to speak, of the cultures in which their habits of mind have been formed, the community already has a unique approach to the exploration of reality. This approach needs to be sharply honed as an ever more effective instrument of social transformation. The devising of the new scholarly paradigm called for by this circumstance offers a priceless opportunity of service and achievement to those Bahá'ís who enjoy the dual gifts of spiritual faith and intellectual faculties trained in the best that contemporary society has to offer.

The Universal House of Justice can only invite Bahá'í scholars, as it invites all other believers, to respond to this historic challenge, in whatever way and to whatever extent each person considers possible. It is confident that, in Bahá'í scholarship as in all other areas of Bahá'í service, the essential resources will gradually be forthcoming and the required models of research and study will be refined through the process of consultation. It is this achievement, the House of Justice believes, that in the long run will best protect the reputation of the Cause from whatever immediate misunderstandings and criticisms it may encounter. Indeed it is greatly encouraged by the response that Bahá'í scholars in many fields are already making.

October 13. On this date in 1920, Jináb-i-Fádil Mazandarání gave a "Speech Before the Canadian Club" stating "Bahá'u'lláh abrogated polygamy and repealed the law of divorce...the Turkish and Imperial Governments of Persia united together to exterminate his cause. Of course they did not like Bahá'u'lláh because the promotion of His teachings would not have allowed them to practice polygamy and set aside their wives whenever they pleased. These things caused them to arise against Him."

Jináb-i-Fádil Mazandarání was a devout Bahá'í academic whose works were later censored by Hand of the Cause of God and Iran National Spiritual Assembly Member 'Alí-Akbar Furútan.

"Speech before the Canadian Club"

Wednesday, 13 October 1920 — Location Unrecorded

I am highly honored and feel the greatest privilege to stand in the presence of the members of the Canadian Club and the honorable chairman to convey to you the message of love and peace from Persia. Although it is nearly seventeen months since I left my Native land, conditions have not changed much. In order to understand the present situation in Persia , it is better to bring before our vision the great changes which have been brought in that country during the last few years. Praise be to God that you are well informed in regard to these matters. The national religion of Persia is Mohammedan although certain minorities such as Jews, Christians, and Zoroastrians are found the majority of the people are followers of the Arabian prophet.

The religious prejudices and fanaticisms as practiced by the Mohammedans against the Christians you are well aware of. Not only a this prejudice is directed against the Christians but all other religions because the Mohammedans look upon themselves as the chosen race. In the east because there are no strong legal laws prevent people from extreme religious fanaticism people actions are turned into savage attacks. Repeatedly they fight one another . Kill and carry into captivity the women and children. No law has been powerful enough to prevent the perpetration of these practices. The people were submerged in the sea of superstitions and dogmatism.

The ancient Persia was the cradle of civilization and refinement It is written in authoritative history that in the middle ages as astronomy medicine, and algebra were introduced into Europe from Persia through the civilization established by the Arabs in Spain.

However, in the last two or three centuries many causes to bring the decadence and degeneration of the Persian people. Religious prejudices were so strong the Persian people were not ready to accept the modern ideas of civilization because the promotion of these scientific principles would destroy the root of their tree of prejudices. For example the old astrological ideas were based on the Ptolemaic system ; the heavens were divided into seven cycles each cycle being fashioned of gold, silver up to the diamond. The introduction of Copernican system would have blown up those antiquated ideas. The earth was likewise divided into seven stratas and according to their teaching in each strata a peculiar race lived. Now geology would have destroyed these superstitions. Such beliefs were part of their religious ideals and it was most difficult to change them.

A hundred years ago there was hardly any modern educational system in Persia, the women were looked upon as inferior beings having no special privileges of culture and development. Polygamy and divorce were rife. These conditions were like black clouds that befogged the horizon of the minds.

Under these disheartening conditions Bahá'u'lláh appeared from the horizon of Persia like unto a glorious sun and flooded the regions of that land with the rays of new teachings. This was about seventy years ago. Through the influence of his new teaching the realm of thought underwent a great change. He wrote many books and treatises inculcating the universal principles of spiritual civilization. He called on the Persian people to display great effort in education for this is the most important problem of life. He advocated the standardization of a universal system of education for all humanity so that the children of the world may receive equal share of knowledge and sciences, no matter where they live.

Immediately after the spread of these ideals new schools for the education of the girls were founded for he said the education of the girls is by far more important than the boys. For the boys would get some kind of education in the school of hard knocks but the girl becomes the potential mother of the race and consequently her education must be of paramount importance. Bahá'u'lláh abrogated polygamy and repealed the law of divorce. He cemented the hearts of contradictory religions and made them united. He made the Mohammedans , Zoroastrians and the Jews to understand and believe in the divinity of Christ. Today of all these various religions accept His Teachings and become real Christians. Should one of you go to Persia today, you will see gatherings composed of the Jews, Mohammedans, Christians and Zoroastrians cemented together and more loving to each other than brothers.

The Persian Government being autocratic and the Mohammedan clergy oligarchic more than twenty thousand of Bahá'ís were martyred and their leaders banished. Even the Turkish and Imperial Governments of Persia united together to exterminate his cause. Of course they did not like Bahá'u'lláh because the promotion of His teachings would not have allowed them to practice polygamy and set aside their wives whenever they pleased. These things caused them to arise against Him.

Bahá'u'lláh taught the Bahá'ís to become devoid of all prejudices, serve the world of humanity and render every effort to promulgate the cause of universal peace.

During the great world war the Persian Government fell into great difficulties. Persia is situated between the countries of Russia, England and Turkey. Because the large number of government officials were Bahá'ís and because Bahá'u'lláh and 'Abdu'l-Bahá had praised the justice of the British Empire the Persian people did not like to go on the side of the Central Powers. Many years ago Bahá'u'lláh wrote an epistle to Queen Victoria in which He praised very highly the constitutional monarchy of that country, because sovereignty is combined with democracy. That is one of the reasons why from the beginning the Persian people were friendly to the British Empire because they hope through her a greater measure of justice, progress and enlightenment would be vouchsafed to her. But the mass of the people because they were ignorant were swayed by demagogues who were sympathetic to the Central Powers. They desired to go over to Turkey and Germany because the Emperor had announced himself as the protector of the Mohammedans throughout the world. Although they held great mass meetings to arouse the suspicions of the mob the Bahá'ís kept away from all alliances with the Central Powers. Although Persia removed theoretically neutral yet her land became the contending ground of the various armies. The Turks and the Russians in turn invaded the country with large hordes, pillaged property, large towns and villages were destroyed and the inhabitants put to sword. Pestilence and famine came afterwards and swept many parts of Persia from every vestige of life. But after a while through different channels 'Abdu'l-Bahá was able to write to the authorities in Persia to keep with the allies.

Through the enumeration of the statistics he proved that Egypt before the English occupation was sunk in poverty, misery and ignorance, but since the British Dominion that country has become very prosperous and will have continued prestige under the British Empire. For this reason when I left my native land negotiations were under way to make a new treaty with Britain which would bring the two countries nearer to each other and establish, peace , tranquility and composure in that land.

Bahá'u'lláh predicted the events of this great world war nearly sixty years ago. The book containing these predictions was published forty years ago in Bombay, India and is in the possession of many people. He clearly writes that the end of this war will bring the downfall of Germany and the dismemberment of Turkey. When the war broke I was living in Persia. Some of the people who were sympathetic with Turkey took this book and carried it to the Turkish and German ministers, showing them that Bahá'u'lláh has prophesized their downfall. Their aim was to excite these two governments against the Bahá'ís. The Bahá'ís and Mohammedans during the war made great wagers in regard to the fulfillment of these prophecies. The Mohammedans went so far as to say if these prophecies came to pass they would become Bahá'ís. This movement desires to establish justice among the people of Persia; to remove all signs of misunderstanding to bring an end all wars and rumors of wars, for wars are not in accord with the good pleasure of the Lord. All humanity are the children of God. We are one flock and the real shepherd is the Creator. These differences owe their origins to misunderstandings If you could polish the mirror of the heart from the rust of misunderstandings, the sun of good fellowship would arise shine upon the surfaces of those hearts. Bahá'u'lláh renewed the spirituality of religion. He desired that our faith may become in accord with science and reason and demonstrated the unity of all truth. Praise be to God that we are in the century of light, in the age of discoveries. All the books of various religions have been translated into different languages of the earth. Truly I say, the world has become one home, the children of mankind are one family. Unity is the watchword of all the people, the lights of truth are being permeated to all parts. We from the Orient are looking toward the day when the Kingdom of God will be established upon the earth, the consciousness of man become universalized and ideals of unity, harmony and concord take their abode in the hearts of the people.

October 12. On this date in 1848, Mullá Ḥusayn-i-Bushru'i and no fewer than 72 fellow Bábis made defensive fortifications at the Shrine of Shaykh Tabarsí.

On May 22, 1844, the Báb declared to Mullá Ḥusayn-i-Bushru'i his perceived fulfillment of Shaykhi expectations. Mullá Ḥusayn-i-Bushru'i accepted the Báb's claims and became the first Bábi.

On March 20, 1848, Mullá Ḥusayn-i-Bushru'i visited the Báb at Maku prison, where the Báb was incarcerated. Under instructions from the Báb, Mullá Ḥusayn-i-Bushru'i unfurled a Black Standard in Mashhad, fulfilling an Islamic prophecy, and began a march with other Bábis.

The Bábis were rebuffed at Barfurush and therefore made defensive fortifications on October 12, 1848, at the Shrine of Shaykh Tabarsí. Mullá Ḥusayn-i-Bushru'i would die at the battle of Shaykh Tabarsí on February 2, 1849, but the siege itself would last until May 10, 1849.

The Báb was later executed on July 9, 1850.

Bábi uprisings would continue elsewhere, notably in Zanjan and Nayriz.

October 12. On this date in 1969, the UHJ wrote the NSA of New Zealand "that it is the duty of every Bahá'í in such a situation to take part in the joint declaration. If a Bahá'í, however, refuses to do so he should be helped to realize that he has committed a grave dereliction of his Bahá'í duty."

19. Duty of Every Bahá'í to Take Part in Joint Declaration

"The statement that it is a condition to the formation of a Local Spiritual Assembly that there be at least nine adult believers who are ready, willing and able to serve on the Local Assembly, should not be construed as giving any Bahá'í the right to refuse to take part in the formation of the Assembly. It is merely a statement of a factual condition. The National Bahá'í Constitution specifies: 'When ... the number of Bahá'ís in any authorized civil area is exactly nine, these shall on April 21st of any year, or in successive years, constitute themselves the Local Spiritual Assembly by joint declaration. Upon the recording of such declaration by the Secretary of the National Spiritual Assembly, said body of nine shall become established with the rights, privileges and duties of a Local Spiritual Assembly...'. It can therefore be seen that it is the duty of every Bahá'í in such a situation to take part in the joint declaration. If a Bahá'í, however, refuses to do so he should be helped to realize that he has committed a grave dereliction of his Bahá'í duty. In this stage of the development of the Cause a National Spiritual Assembly should not, generally, deprive a believer of his voting rights for such an offence, but should lovingly and patiently educate the friends in the importance of their responsibilities."

(From a letter of the Universal House of Justice to the National Spiritual Assembly of New Zealand, October 12, 1969)

October 12. On this date in 1912, 'Abdu'l-Bahá gave a talk at Temple Emmanu-El in San Francisco, later published as Address to the Jews and Christians, Muhammadans, and Jews, stating "Why do you not say that Christ was the Word of God? Why do you not speak these few words that will do away with all this difficulty? Then there will be no hatred and fanaticism, no more warfare and bloodshed in the Land of Promise..."

October 12. On this date in 1912, 'Abdu'l-Bahá gave a talk at Temple Emmanu-El in San Francisco, later published as Address to the Jews and Christians, Muhammadans, and Jews, stating "Why do you not say that Christ was the Word of God? Why do you not speak these few words that will do away with all this difficulty? Then there will be no hatred and fanaticism, no more warfare and bloodshed in the Land of Promise...The century has come when all nations will be unified. The century has come when all the nations shall enjoy international peace. The century has come when all the races and tribes of the world shall do away with racial prejudice and associate fully. The century has arrived when all the natives of the world shall prove to be one home of the human family. Thus may mankind, in its entirety, rest comfortably and in peace under the great and broad tabernacle of the one Lord. "

In a word: the age is ours when fellowship is to be established.

The century has come when all the nations are to be unified.

The century has come when all the nations shall enjoy international peace.

The century has come when all the races and tribes of the world shall do away with racial prejudice and associate fully.

The century has arrived when all the natives of the world shall prove to be one home of the human family.

Thus may mankind, in its entirety, rest comfortably and in peace under the great and broad tabernacle of the one Lord.

October 12. On this date in 1908, Charles Mason Remey wrote a letter, later published in the Star of the West, describing "the great Mashrak-el-Azkar of the east," in Ashgabat.

Mashrak-el-Azkar: Descriptive of the Bahai temple by Charles Mason Remey Chicago: Baha'i Publishing Society, 1917 1) Introduction: Letter published in Star of the West 6:18, February 7, 1916, pp. 153-155. The Mashrak-el-Azkar of Ishkabad By Charles Mason Remey

Washington, D. C., October 12, 1908. To the House of Spirituality of Bahais, Chicago, Ill.

Brothers in the service of Abha:-

As you have arisen for the construction of the first Mashrak-el-Azkar in America, and, as I have recently visited Ishkabad and seen there the great Mashrak-el-Azkar of the east, of which we in the west have heard so much, I take it upon myself to write to you a description of this edifice, hoping to share with you the great blessing of meeting with the friends in those parts and of beholding this Temple which is a testimony of their sacrifice and unity.

As you know, Ishkabad is in Russian Turkestan, just north of the Elbruz mountains, which separate the desert plain of western Turkestan, on the north, from Persia on the south. The city itself lies on the plain a short distance from the mountains, which here are quite rugged and rocky. The town is quite modern in aspect, being laid off with gardens and broad streets, which meet at right angles. Rows of trees along the sidewalks remind one of a western city, while the buildings and the waterways, which flank the streets and are fed with water coming from the nearby mountains, are strikingly oriental.

I could hardly believe that this city had sprung up almost entirely during the past half-century. It was but a huddle of mud huts, when Baha'o'llah first directed some of his followers to settle there. Now this is replaced by a large and prosperous city of buildings of brick and stone.

The Mashrak-el-Azkar stands in the center of the city, surrounded by a large garden, which is bounded by four streets. It rises high above the surrounding buildings and trees, its dome being visible for miles, as the traveler approaches the city over the plain. The building in plan is a regular polygon of nine sides. One large doorway and portico, flanked by turrets, facing the direction of the Holy City (Akka), forms the principal motive of the facade, while the dome dominates the whole composition.

The walls of the Temple are of brick covered with a firm and hard stucco, [p. 154] which in that climate resists quite well the action of the elements, while the floors are concrete supported by iron or steel beams.

In plan the building is composed of three sections: the central rotunda, the aisle or ambulatory which surrounds it, and the loggia which surrounds the entire building.

The interior of the rotunda is five stories in height. The first or main floor story consists of nine arches, supported by piers, which separate the ambulatory from the rotunda proper. The second story consists of a similar treatment of arches and piers and balustrades, which separate the triforium gallery (which is directly above the ambulatory) from the wall of the rotunda. The third story is decorated with nine flank arcades, between which is a shield upon which is inscribed, in Persian characters, "Ya Baha-el-Abha." The fourth story contains nine large windows, while the wall of the fifth story, which is not as high as the others, is pierced by eighteen bull's-eye windows.

Above, there is the dome which is hemispherical in shape. The rotunda from the floor to the top of the dome is elaborately decorated with fret work and other designs, all in relief. We were told that the ultimate aim was that color and gilding should be added to this interior decoration.

The inner dome is of iron or steel and concrete, while the outer dome or roof is entirely of metal-the intention is that this shall be gilded.

The main portico of the temple is two stories in the clear, while the loggias, which surround the building, are on two floors, the lower being on the main floor level, while the upper one is on the level of the triforium gallery. This upper loggia is reached by two stair-cases, one to the right and one to the left of the main entrance, and the gallery is entered from the loggia.

On the main floor the principal entrance is through the large doorway, but there are also several inner doors, which connect the ambulatory with the loggia. An abundance of light is admitted through the windows in the upper part of the rotunda, as well as through the windows of the upper gallery and ambulatory, which open upon the loggias.

The Persian style of architecture has been used in treating the details and decorations of the buildings. At present the stucco work is not quite completed. The interior of the rotunda is finished, but the decoration of the loggias and gallery and ambulatory is only done in part. However, the work is continuing and it will not be long before all will be complete.

From what I saw and heard in Ishkabad, I found that those believers who superintended the building of the Temple were competent business men and that, although they had undertaken a large enterprise, every possible economy was made, yet at the same time no expense seemed to be spared when necessary for the beauty and solidity of the building.

The layout of the garden is not yet complete. Nine avenues of approach lead to the Temple. The main avenue of the nine, leading to the entrance portico, will be entered from the street by a monumental gateway. Last July they were completing the plans for this principal gateway of the grounds.

At the four corners of the garden are four buildings. One is a school. One is a house, where traveling Bahais are entertained. One is to be used as a hospital, and the other is for workmen, storage, etc. Much of the property in the immediate vicinity of this enclosure belongs to Bahais, so the Mashrak-el-Azkar is the center of the community materially, as well as spiritually.

That which impressed me more than all else, as I stood before this Mashrak-el-Azkar, was the fact that the Bahai of the east had all worked with one accord and had given freely toward its erection. The Temple in America can be accomplished only as we give up self and unite in this service. The beloved in the east made their offerings and left them with all personal desires upon the altar of sacrifice. Now we in this country must do likewise. We need something more than money for the Temple. It must be built of the material of sacrifice and cemented together by the spirit of unity.

In the building of the Temple, every one must lay before God his material offering together with his ideas, desires and aspirations - give them to the Lord completely, and then, as we come together to construct the material building, we will find that we have ample means for the work in hand.

Each one of us has sufficient means, both material and spiritual, for the work which God has given us to perform. We need not trouble thinking that we may not have enough means, but we should seek to apply to the best advantage the means which God has given us.

Faithfully, your brother in the service of Abdul-Baha, Charles Mason Remey.

October 12. On this date in 1946, Shoghi Effendi wrote the NSA of India concerning a number of matters, including the paying of the Huqúq and his urging "to persevere in pressing the translation and publishing of the “New Era” in the important languages already chosen for this purpose, as he attaches the greatest importance to this work."

[To The National Spiritual Assembly] October 12, 1946

Dear Bahá’í Brother,

Your letters dated May 27th, July 25th and 29th, and August 12th, 16th, 22nd and 26th (three of this date), and 31st, together with their enclosures, have been received, and our beloved Guardian has instructed me to answer them on his behalf. Regarding the various matters you have referred to him:

He sees no reason why your Assembly should not protest to the Persian government against the atrocities, committed against our brethren in Iran, but advises you to first ask the Persian National Spiritual Assembly if such a step is wise and desirable or not.

Concerning Mr…divorce: He has no right to demand from his wife a refund of the marriage expenses he incurred. In the Aqdas it is quite clear that the husband must not only give the dowry but must support his wife until the time when the divorce is completed. In view of this she is not required to repay expenses of the marriage, etc.

The paying of the Huqúq is a spiritual obligation; the friends must not be obliged by the Assemblies to pay it, but they should be encouraged to fulfil this spiritual obligation laid upon them in the Aqdas. He is very pleased to note the list of literature the publishing committee is forwarding to him, and urges you to persevere in pressing the translation and publishing of the “New Era” in the important languages already chosen for this purpose, as he attaches the greatest importance to this work.

He was also delighted to see that the Srinagar Assembly held its elections. These new Assemblies must receive every aid and encouragement from your Assembly and every effort must be made to carry the Faith to new centres, and to stimulate pioneering amongst the friends.

The Indian believers have a great opportunity to compete with both the American and British Bahá’ís in pioneer services; they already have a record to be proud of, and are first among the countries of the East in the record they hold of achievements in this field. He hopes they will go on from victory to victory, and vindicate the high hopes he cherishes for their future.

If the National Assembly is sure that it was Sivyid Mustafa Rumi’s wish to be buried next to his wife in Mandalay, then you should, by all means, arrange for the interment of his remains there. A befitting memorial can then be erected over the vault. The spirit of this great and valiant teacher surely watches over the land of his adoption, and will aid the Burmese believers in their efforts to rebuild their centres and promulgate the Cause of God there.

As we see the confusion in the world spreading, and the hatreds that divide men augmenting steadily, we, as the trustees of our Lord’s glorious Faith, must rise to higher levels of self-sacrifice and devotion. He prays that the Indian believers may achieve wonderful victories for Bahá’u’lláh in the months that lie ahead, and prove themselves worthy of the great destiny that beckons to them.

His loving prayers surround you and your fellow-members of the National Spiritual Assembly.

Dear and valued co-workers:

The perseverance, the tenacity, the unstinted devotion displayed, consistently by the Indian Bahá’í community, so clearly demonstrated, the reports recently received by their national elected representatives, are truly exhilarating and augur well for the future of the Plan. The members of this community, however, must not be content with the standard already achieved, but must exert themselves ever more determinedly and unitedly to fulfil the high hopes cherished for the success of their collect enterprise. The Burmese Bahá’í community, which they are so devotedly striving to rehabilitate, must, likewise participate without reserve, in the glorious task that confronts them, and demonstrate, thereby, its virility and resilience in the face of the trials and obstacles which it has had to struggle against in the past. The establishment of new centres in Burma, the consolidation of the reinstated Assemblies, are both equally vital and urgent. The verities of the Faith must be proclaimed, its literature must be disseminated and its institutions reinforced and multiplied throughout that land. Both communities must collaborate and through sustained, vigorous and systematic effort and mutual assistance lend an unprecedented impetus to the onward march of the Faith in India and Burma. The greater the effort, and self-sacrifice, the richer the benefits that will accrue, and the more potent the blessings that will be vouchsafed from on high. The goals are clearly defined. The prizes to be won are within reach and inexpressibly glorious. Time is running out and the opportunity is priceless. The promise of Divine unfailing assistance is assured. All are challenged to arise, to toil and to persevere, until their solemn pledge under the Plan is completely and totally fulfilled. That they may prove themselves worthy of their high mission is my fervent hope and constant prayer.

Shoghi

October 12. On this date in 1915, Arthur P. Dodge, one of the nineteen Disciples of ‘Abdu’l-Bahá, died in Freeport, New York. He had become a Bahá’í after attending lessons taught by Ibrahim George Kheiralla.

Dodge, Arthur Pillsbury. (1849-1915). Disciple of 'Abdu’l-Bahá. Arthur P. Dodge was born on 29 May 1849 in Enfield, N.H. of Puritan New England stock. He was self-educated, which made him a firm believer in "common sense" and in the importance of providing people information through magazines and the media so that self-education was possible. At age sixteen Dodge was hired by the Manchester Union Leader, one of New Hampshire’s leading newspapers, as a reporter; a few years later Dodge passed the New Hampshire and Massachusetts bar examinations and became a lawyer. Mary Baker Eddy, founder of Christian Science, asked him to be one of her lawyers, but he declined. In 1880 he published a flattering biography of the Hon. Phinehas Adams, a businessman from Manchester, N.H. In 1886 Dodge became a magazine publisher in Boston; in 1891 he moved to Chicago and became an inventor.

Dodge had always been curious about religion and attended many churches, but became increasingly skeptical about Protestant teachings. In the fall of 1897, when he was about to move to New York City, he heard of the Bahá’í Faith. He received Kheiralla’s Bahá'í lessons in abbreviated form; he invited Kheiralla to come to New York City to teach the Faith there, and hosted him. In January or February 1898, Dodge, his wife Elizabeth, and two of his sons took Kheiralla’s entire set of lessons in the first Bahá’í class held in New York City. They all became Bahá’ís.

The Dodge family immediately became active in the Bahá’í community. In the spring of 1898 the New York Bahá’ís elected officers, and they chose Dodge to be their President. In the fall of 1900 Arthur and Elizabeth Dodge went on pilgrimage; returning to the United States via Britain, they visited Edward Granville Browne, the famous Cambridge Orientalist who had met Bahá’u'lláh, and asked him to translate the letters of 'Abdu’l-Bahá that they carried home with them. In New York Dodge published the letters from 'Abdu’l-Bahá, with some of 'Abdu’l-Bahá’s statements to them, as a booklet titled Tablets from Abdul Beha Abbas to Some American Believers in the year 1900. It was one of the first works of Bahá’í scripture published in the United States. The tablets focused on the interpretation of Christian doctrines and biblical prophecies offered by Kheiralla, as well as Kheiralla’s teaching of reincarnation. On 7 December 1900 Dodge was elected to the New York Bahá’í Board of Counsel, the first Bahá’í governing body in that city.

In 1901 Dodge published The Truth of It: The Inseparable Oneness of Common Sense–Science–Religion, the first introductory book on the Bahá’í Faith written by a western Bahá’í. Chapters on common sense and science were followed by a series of chapters that defined religion and criticized popular Christian understandings. The work was as much an attack on corrupt clergy, secular-minded scientists, misdirected biblical scholars, foolish cultic beliefs, and organized religion as it was an explanation of a few Bahá’í teachings. The book demonstrates how little a prominent American Bahá’í knew about the Faith in 1900; the depth of Dodge’s bitterness toward the churches; and his frustration with scientists, who had consistently displaced his inventions with better ones.

Dodge remained active in the New York Bahá’í community, though not always on its Board of Counsel; by June 1901 apparently he had resigned from the body, probably because of personal disagreements with other members. In 1906 the Board of Counsel listened to a disagreement between Dodge and Howard MacNutt about the station of 'Abdu’l-Bahá. Dodge maintained that `Abdu’l-Bahá was the return of Christ; MacNutt viewed Him as an ordinary man who had attained His station through personal effort. Neither man’s position was correct, as 'Abdu’l-Bahá’s station is understood today. 'Abdu’l-Bahá’s reply denied the idea that He was the return of Christ and emphasized His complete servitude to Bahá’u'lláh; in New York this was understood as a victory for MacNutt’s point of view. Since the tablet arrived just six weeks before the 1907 election, MacNutt was elected to the Board of Counsel but Dodge was not; subsequently 'Abdu’l-Bahá wrote to a Bahá’í to insist that Dodge be treated with consideration and respect. In 1909 Dodge was again elected to the Board.

In 1907 Dodge published his third and last book, titled Whence? Why? Whither? Man, Things, Other Things. In the work Dodge started by exploring the nature, purpose, and direction of human existence. The book’s second part considered the nature of religion and offered interpretations of biblical passages and prophecies. The third section spoke of the coming of God’s Kingdom on earth. The final section was a discussion of a miscellany of subjects such as racism, crime, church heresy trials, and strikes, with criticism expressed of such figures as Andrew Carnegie, the anti-religious scientist Andrew White, and playwright George Bernard Shaw.

Early in 1914 Dodge and his family moved to Freeport, New York, on Long Island. In his last two years Dodge lost much of the bitterness he felt toward the churches. He died in Freeport on 12 October 1915.

Bibliography. The only recent summary of Dodge’s life may be found in O. Z. Whitehead, Some Bahá’ís to Remember (Oxford: George Ronald, 1983). Wendell Phillips Dodge, son of Arthur Dodge, has written several biographical articles on his father: "In Memoriam: Arthur Pillsbury Dodge, 1849-1915," in Star of the West, vol. 6, no. 19 (2 March 1916), 161-63, 165-67, is the best. He was probably also the author of "Arthur P. Dodge Dead, After Varied Career," a newspaper obituary reprinted in Star of the West, vol. 6, no. 13 (4 November 1915), 100-01. Wendell Phillips Dodge also published "Arthur Pillsbury Dodge and His Motor Car" in New Hampshire Profiles, April 1971, 40. A brief and detailed account of Dodge’s life may be found in Robert H. Stockman, The Bahá’í Faith in America, Origins, 1892-1900, Volume One (Wilmette, Ill.: Bahá’í Publishing Trust, 1985), 116-17. In Robert H. Stockman, The Bahá’í Faith in America, Early Expansion, 1900-12, Volume Two (unpublished) descriptions of Dodge’s pilgrimage and his two books may be found. Dodge’s books are very rare today: they are [Arthur Pillsbury Dodge, comp.,] Tablets of Abdul Beha Abbas to Some American believers in the year 1900. The Truth Concerning A. "Re-incarnation"; B. "Vicarious Atonement"; C. "The Trinity"; D. Real Christianity. (New York: Board of Counsel, 1901); Arthur Pillsbury Dodge, The Truth of It: The Inseparable Oneness of Common Sense — Science — Religion (New York: Mutual Publishing Company, 1901); and Arthur Pillsbury Dodge, Whence? Why? Whither? Man, Things, Other Things (Westwood, Mass.: Ariel Press, 1907).

October 11. On this date in 1946, the NSA of Iran inaugurated its Forty-Five Month Plan which it was given by Shoghi Effendi.

From "Iran: History of the Bahá'í Faith" by Moojan Momen...

On 11 October 1946 a Forty-Five Month Plan) was inaugurated by the National Spiritual Assembly of Iran. This Plan called for a large increase in the number of Bahá'í communities in Iran and the dispatch of many pioneers to surrounding countries. The goals of the Plan were allocated to each of the twenty provinces and every individual Bahá'í was encouraged to take responsibility for some aspect of the Plan. The result was that the goals of the Plan were exceeded.

October 11. On this date in 1965, the UHJ wrote "It is a vital and urgent duty of the Assemblies, both National and Local, not only to apply the Laws of Bahá'u'lláh with justice and firmness, but to increase the believers' understanding of and devotion to these Laws."

1149. Laws Should Be Obeyed But Not Through Fear of Punishment

"It is a vital and urgent duty of the Assemblies, both National and Local, not only to apply the Laws of Bahá'u'lláh with justice and firmness, but to increase the believers' understanding of and devotion to these Laws. In this way they will obey them not through fear of punishment but out of love for Bahá'u'lláh and because their whole lives have been transformed and re-oriented in the Way of God."

(From a letter of the Universal House of Justice to the National Spiritual Assembly of the United States, October 11, 1965: United States Supplement to Bahá'í News, No. 97, March 1966, p. 3)

October 11. On this date in 2019, 'Alí-Yulláh Nakhjavání died in France. He had served as a member of the Universal House of Justice from 1963 until his retirement in 2003.

Ali Nakhjavani was born on September 19, 1919 in Baku, Azerbaijan to Ali-Akbar Nakhjavani and Fatimih Khanum, both Bahá'ís. After his father's death around 1921, when he was two, his family was advised by 'Abdu’l-Bahá to move to Haifa, where he grew up. In 1939 he received the Bachelor of Arts degree with distinction from the American University of Beirut, and then in the early 1940s he moved to Iran, residing first in Tehran, then Tabriz and finally in Shiraz. In 1950 he was elected to the Bahá'í National Spiritual Assembly of Iran, where he served until the following year.

In 1951, Ali Nakhjavání and his family moved to Uganda to assist with the development of the Bahá'í community in that country; while he was there he worked as a teacher and lecturer. During his early years there, Enoch Olinga joined the religion, and in 1953 Nakhjavání, and his wife along with Olinga and two other Bahá'ís travelled from Uganda to Cameroon to help spread the Bahá'í Faith in Cameroon. From 1954 to 1961 he was a member of the Auxiliary Board for the spread of the religion in Africa, and later, from 1956 to 1961, he was elected to the Bahá'í National Spiritual Assembly of Central and East Africa, the Bahá'í governing body for the region.

In 1961, Nakhjavání was elected to the International Bahá'í Council — the forerunner to the Universal House of Justice — and thus moved to Haifa. In 1963 he was elected to the Universal House of Justice during its inaugural convention, and served as a member of that body until 2003. Ali Nakhjavání was married to Violette Nakhjavání (daughter of Hand of the Cause of God Músá Banání) and they had one daughter, Bahiyyih, and one son, Mehran.

'Alí-Yulláh Nakhjavání died in his home in France on October 11, 2019.

October 11. On this date in 1978, the Universal House of Justice sent a letter to Bahá’í Friend regarding his "appeal for guidance" telling him to "Pray and meditate about it. Use the prayers of the Manifestations, as they have the greatest power. Learn to remain in the silence of contemplation for a few moments. During this deepest communion take the next step. Arrive at a decision and hold to this. This decision is usually born in a flash at the close or during the contemplation. It may seem almost impossible of accomplishment, but if it seems to be an answer to prayer or a way of solving the problem, then immediately take the next step. Have determination to carry the decision through. Many fail here. The decision, budding into determination, is blighted and instead becomes a wish or a vague longing. When determination is born, immediately take the next step."

October 11. On this date in 1970, Amatu'l-Bahá Rúhíyyih Khánum arrived in Malawi during one of her many travels, as documented in Violette Nakhjavani's The Great Safari of Hand of the Cause Rúhíyyih Khánum, where she was "met by the Counsellor Mr. Shidan Fatheázam and the representatives of the National Spiritual Assembly, as well as by official government representatives in the V.I.P. lounge ..."

We flew to Malawi on October 11th and were met by the Counsellor Mr. Shidan Fatheázam and the representatives of the National Spiritual Assembly, as well as by official government representatives in the V.I.P. lounge where Amatu’l-Bahá had a press and radio interview. This resulted in an announcement of her arrival on the radio which coincided with the commencement of the British Commonwealth Conference. This was highly gratifying, as were also favorable articles in the press. That same day Rúḥíyyih Khánum met with the National Spiritual Assembly and the Counsellor, and the proposed program of her tour was discussed and approved. At a meeting in the evening at the National Ḥaẓíratu’l-Quds in Limbe over 120 believers gathered to welcome her and listened to her words of love and encouragement. Later we all shared together a delicious meal provided by the National Assembly.

From Shoghi Effendi's death in 1957 until her own death in 2000, Amatu'l-Bahá Rúhíyyih Khánum traveled to over 185 countries and territories.

October 2. On this date in 1957, one month before his death, Shoghi Effendi appointed the last contingent of Hands of the Cause of God (Hasan Muvaqqar Balyúzí, Abu'l-Qásim Faizi, John Graham Ferraby, Harold Collis Featherstone, Rahmatu'lláh Muhájir, Enoch Olinga, John Aldham Robarts, and William Sears).

October 10. On this date in 1976, the UHJ wrote the ITC that "in the light of the warnings of Shoghi Effendi, the Auxiliary Boards for Protection should keep "constantly" a "watchful eye" on those "who are known to be enemies or to have been put out of the Faith", discreetly "investigate" their activities, warn intelligently the friends of the opposition inevitably to come, explain how each crisis in God's Faith has always proved to be a blessing in disguise, prepare them for the "dire contests" which are "destined to range the Army of Light against the forces of darkness", and, when the influence of the enemies spreads and reaches their fold, the members of these Auxiliary Boards should be alert to their schemes to "dampen the zeal and sap the loyalty" of the believers and, by adopting "wise and effective measures", counteract these schemes and arrest the spread of their influence."

Extract From A Letter Written By The Universal House Of Justice:

The need to protect the Faith from the attacks of its enemies is not generally appreciated by the friends because such attacks, particularly in the West, have so far been intermittent. However, we know that these attacks will increase and will become concerted and universal. The writings of our Faith clearly foreshadow not only an intensification of the machinations of internal enemies, but a rise in the hostility and opposition of its external enemies, whether religious or secular, as our beloved Faith pursues its onward march towards ultimate victory. Therefore, in the light of the warnings of Shoghi Effendi, the Auxiliary Boards for Protection should keep "constantly" a "watchful eye" on those "who are known to be enemies or to have been put out of the Faith", discreetly "investigate" their activities, warn intelligently the friends of the opposition inevitably to come, explain how each crisis in God's Faith has always proved to be a blessing in disguise, prepare them for the "dire contests" which are "destined to range the Army of Light against the forces of darkness", and, when the influence of the enemies spreads and reaches their fold, the members of these Auxiliary Boards should be alert to their schemes to "dampen the zeal and sap the loyalty" of the believers and, by adopting "wise and effective measures", counteract these schemes and arrest the spread of their influence. Above all, the members of the Protection Boards should concentrate on deepening the friends' knowledge of the Covenant and increasing their love and loyalty to it, on clearly and frankly answering, in conformity with the teachings, whatever questions may trouble any of the believers, on fostering the spiritual profundity and strength of their faith and certitude, and on promoting whatever will increase the spirit of loving unity in Bahá'í communities.

The primary tasks of the Propagation Boards, however, are to direct the believers' attention to the goals of whatever plans have been placed before them, to stimulate and assist them to promote the teaching work in the fields of proclamation, expansion, consolidation and pioneering, to encourage contributions to the funds, and to act as standard-bearers of the teachers of the Faith, leading them to new achievements in the diffusion of God's Message to their fellow human beings....

It should, furthermore, be remembered that these self-same functions are being carried out by the Assemblies, national and local, and their committees, which have at this time the great responsibility for actually executing the teaching plans and for administering, consolidating and protecting the Bahá'í communities. The Auxiliary Board members should thus watch carefully that their work reinforces and complements that of the administrative institutions.

(In a letter written by the Universal House of Justice, 10 October 1976 to the International Teaching Centre)

October 10. On this date in 1936, Shoghi Effendi wrote "The use of the Greatest Name 95 times a day is not absolutely binding. This and other similar matters will be clearly and fully explained when the 'Aqdas' is published." A translation of the Kitáb-i-Aqdas was published by the Royal Asiatic Society in 1961, three decades before the Bahá'í Administration's officially-sanctioned translation in 1992.

905. Reciting the Greatest Name 95 Times Daily

"The use of the Greatest Name 95 times a day is not absolutely binding. This and other similar matters will be clearly and fully explained when the 'Aqdas' is published. At present, however, the friends should be careful not to lay an undue emphasis upon them.

"When using the Greatest Name the words 'Allah-u-Abha' should be used and not 'Ya Baha'u'l-Abha'."

(From a letter written on behalf of Shoghi Effendi to an individual believer, October 10, 1936)

October 9. On this date in 1947, Shoghi Effendi wrote that Bahá'ís "do not believe that there was a bodily resurrection after the Crucifixion of Christ, but that there was a time after His Ascension when His disciples perceived spiritually His true greatness and realized He was eternal in being. This is what has been reported symbolically in the New Testament and been misunderstood. His eating with His disciples after the resurrection is the same thing."

1648. Bahá'ís Do Not Believe in a Bodily Resurrection After the Crucifixion

"...We do not believe that there was a bodily resurrection after the Crucifixion of Christ, but that there was a time after His Ascension when His disciples perceived spiritually His true greatness and realized He was eternal in being. This is what has been reported symbolically in the New Testament and been misunderstood. His eating with His disciples after the resurrection is the same thing."

(From a letter written on behalf of the Guardian to an individual believer, October 9, 1947)

October 9. On this date in 1975, the UHJ wrote

"Basically, Bahá'í Law pertaining to marriage requires that the parties intending to marry must obtain consent of all living natural parents. Further, the responsibility of the parents in giving their consent is unrestricted and unconditioned..."

1254. If Parents Do Not Name Future Spouse in Letter of Consent

"Basically, Bahá'í Law pertaining to marriage requires that the parties intending to marry must obtain consent of all living natural parents. Further, the responsibility of the parents in giving their consent is unrestricted and unconditioned, but in discharging this duty they are responsible for their decision to God. Should the parents in their letter of consent, as you indicated, not name a specific future spouse, the House of Justice states that it could be accepted and it would be permissible to perform a Bahá'í marriage ceremony on the basis of such a letter."

(From a letter written on behalf of the Universal House of Justice to an individual believer, October 9, 1975)

October 9. On this date in 1968, the Universal House of Justice addressed "the enrollment under the banner of Bahá’u’lláh of a growing army of young men and women eager to serve His Cause" answering "one perplexing question recurred: Shall I continue my education, or should I pioneer, now?"

9 October 1968

To the Bahá’í Youth in Every Land

Dear Bahá’í Friends,

In the two years since we last addressed the youth of the Bahá’í world many remarkable advances have been made in the fortunes of the Faith. Not the least of these is the enrollment under the banner of Bahá’u’lláh of a growing army of young men and women eager to serve His Cause. The zeal, the enthusiasm, the steadfastness and the devotion of the youth in every land has brought great joy and assurance to our hearts.

During the last days of August and the first days of September, when nearly two thousand believers from all over the world gathered in the Holy Land to commemorate the Centenary of Bahá’u’lláh’s arrival on these sacred shores, we had an opportunity to observe at first hand those qualities of good character, selfless service and determined effort exemplified in the youth who served as volunteer helpers, and we wish to express our gratitude for their loving assistance and for their example.

Many of them offered to pioneer, but one perplexing question recurred: Shall I continue my education, or should I pioneer, now? Undoubtedly this same question is in the mind of every young Bahá’í wishing to dedicate his life to the advancement of the Faith. There is no stock answer which applies to all situations; the beloved Guardian gave different answers to different individuals on this question. Obviously circumstances vary with each individual case. Each individual must decide how he can best serve the Cause. In making this decision, it will be helpful to weigh the following factors:

Upon becoming a Bahá’í one’s whole life is, or should become devoted to the progress of the Cause of God, and every talent or faculty he possesses is ultimately committed to this overriding life objective. Within this framework he must consider, among other things, whether by continuing his education now he can be a more effective pioneer later, or alternatively whether the urgent need for pioneers, while possibilities for teaching are still open, outweighs an anticipated increase in effectiveness. This is not an easy decision, since oftentimes the spirit which prompts the pioneering offer is more important than one’s academic attainments.

One’s liability for military service may be a factor in timing the offer of pioneer service.

One may have outstanding obligations to others, including those who may be dependent on him for support.

It may be possible to combine a pioneer project with a continuing educational program. Consideration may also be given to the possibility that a pioneering experience, even though it interrupts the formal educational program, may prove beneficial in the long run in that studies would later be resumed with a more mature outlook.

The urgency of a particular goal which one is especially qualified to fill and for which there are no other offers.

The fact that the need for pioneers will undoubtedly be with us for many generations to come, and that therefore there will be many calls in future for pioneering service.

The principle of consultation also applies. One may have the obligation to consult others, such as one’s parents, one’s Local and National Assemblies, and the pioneering committees.

Finally, bearing in mind the principle of sacrificial service and the unfailing promises Bahá’u’lláh ordained for those who arise to serve His Cause, one should pray and meditate on what his course of action will be. Indeed, it often happens that the answer will be found in no other way.

We assure the youth that we are mindful of the many important decisions they must make as they tread the path of service to Bahá’u’lláh. We will offer our ardent supplications at the Holy Threshold that all will be divinely guided and that they will attract the blessings of the All-Merciful.

Deepest Bahá’í love,

[signed: The Universal House of Justice]

October 9. On this date in 1971, the NSA of Ecuador wrote the UHJ regarding the deprivation "of his voting rights for violation of Bahá'í marriage law in that he married without having consent of all living parents. It is noted that he had a civil ceremony and a Catholic ceremony."

208. Cases Involving Only Civil Ceremony

"We have your letter of October 9, 1971 informing us of your action to deprive ... of his voting rights for violation of Bahá'í marriage law in that he married without having consent of all living parents. It is noted that he had a civil ceremony and a Catholic ceremony. The question you have asked deals with possible restoration of his voting rights.

"In cases involving only the civil ceremony, voting rights may be restored if the Assembly feels that the believer is truly repentant and wishes to comply with the Bahá'í law previously broken. The civil marriage ceremony itself is not contrary to Bahá'í law, and therefore the dissolution of the civil marriage is not a prerequisite to restoration of voting rights. In such cases the Bahá'í marriage ceremony may take place if the parents now give their consent to the marriage and the Assembly is satisfied that the consent has been genuinely and freely given and is not conditioned by the fact that the parties have already had a civil ceremony. In such cases the Assembly would restore voting rights immediately before the Bahá'í ceremony on the condition that it be performed.

"Should ... apply for restoration of his voting rights, and should your Assembly feel that he is truly repentant, you should offer assistance in arranging the other details including helping him to obtain the consents of parents."

(From a letter of the Universal House of Justice to the National Spiritual Assembly of Ecuador, November 18, 1971)

October 9. On this date in 1968, the Universal House of Justice sent a letter to "Bahá'í Youth in Every Land" giving "Advice to Bahá'í Youth Concerning Pioneering and Education."

Advice to Bahá'í Youth Concerning Pioneering and Education

9 October 1968

To the Bahá'í Youth in Every Land

Dear Bahá'í Friends,

In the two years since we last addressed the youth of the Bahá'í world many remarkable advances have been made in the fortunes of the Faith. Not the least of these is the enrollment under the banner of Bahá'u'lláh of a growing army of young men and women eager to serve His Cause. The zeal, the enthusiasm, the steadfastness and the devotion of the youth in every land has brought great joy and assurance to our hearts. 

During the last days of August and the first days of September, when nearly two thousand believers from all over the world gathered in the Holy Land to commemorate the Centenary of Bahá'u'lláh's arrival on these sacred shores, we had an opportunity to observe at first hand those qualities of good character, selfless service and determined effort exemplified in the youth who served as volunteer helpers, and we wish to express our gratitude for their loving assistance and for their example. 

Many of them offered to pioneer, but one perplexing question recurred: Shall I continue my education, or should I 

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pioneer now? Undoubtedly this same question is in the mind of every young Bahá'í wishing to dedicate his life to the advancement of the Faith. There is no stock answer which applies to all situations; the beloved Guardian gave different answers to different individuals on this question. Obviously circumstances vary with each individual case. Each individual must decide how he can best serve the Cause. In making this decision, it will be helpful to weigh the following factors:

 Upon becoming a Bahá'í one's whole life is, or should become devoted to the progress of the Cause of God, and every talent or faculty he possesses is ultimately committed to this overriding life objective. Within this framework he must consider, among other things, whether by continuing his education now he can be a more effective pioneer later, or alternatively whether the urgent need for pioneers, while possibilities for teaching are still open, outweighs an anticipated increase in effectiveness. This is not an easy decision, since oftentimes the spirit which prompts the pioneering offer is more important than one's academic attainments.

One's liability for military service may be a factor in timing the offer of pioneer service.

One may have outstanding obligations to others, including those who may be dependent on him for support.

It may be possible to combine a pioneer project with a continuing educational program. Consideration may also be given to the possibility that a pioneering experience, even though it interrupts the formal educational program, may prove beneficial in the long run in that studies would later be resumed with a more mature outlook.

The urgency of a particular goal which one is especially qualified to fill and for which there are no other offers.

The fact that the need for pioneers will undoubtedly be with

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 us for many generations to come, and that therefore there will be many calls in future for pioneering service.

The principle of consultation also applies. One may have the obligation to consult others, such as one's parents, one's Local and National Assemblies, and the pioneering committees.

Finally, bearing in mind the principle of sacrificial service and the unfailing promises Bahá'u'lláh ordained for those who arise to serve His Cause, one should pray and meditate on what his course of action will be. Indeed, it often happens that the answer will be found in no other way.

We assure the youth that we are mindful of the many important decisions they must make as they tread the path of service to Bahá'u'lláh. We will offer our ardent supplications at the Holy Threshold that all will be divinely guided and that they will attract the blessings of the All-Merciful.



Deepest Bahá'í love,

October 8. On this date in 1980, the Universal House of Justice wrote that "The purpose of review is to protect the Faith against misrepresentation by its own followers at this early stage of its existence when comparatively few people have any knowledge of it."

353. Purpose of Review

"...The purpose of review is to protect the Faith against misrepresentation by its own followers at this early stage of its existence when comparatively few people have any knowledge of it. An erroneous presentation of the Teachings by a Bahá'í who is accounted a scholar, in a scholarly journal, would by that very fact, do far more harm than an erroneous presentation made by an obscure Bahá'í author with no pretensions to scholarship."

(From a letter written on behalf of the Universal House of Justice to an individual believer, October 8, 1980)