The official never-before-published-in-a-major-media-outlet letter (this letter was NOT originally sent to Sean)
THE UNIVERSAL HOUSE OF JUSTICE
DEPARTMENT OF THE SECRETARIAT
9 May 2014
Transmitted by email: ...
U.S.A.
Dear Bahá'í Friend,
Your email letter dated 11 January 2014 has been received by the
Universal House of Justice. We have been asked to convey to you the
following.
You express concern about the challenge Bahá'ís encounter in
understanding and upholding the Teachings in the face of powerful social
forces influencing public attitudes towards homosexuality. In this
connection, you observe that some Bahá'ís are susceptible to the
argument that the Faith must change to keep up with what are perceived
to be progressive social values, while some others, despite their firm
adherence to the Teachings, are unable to resolve the incongruity
between the Bahá'í perspective and attitudes prevailing in the wider
society. Your thoughtful analysis of the issues you raise is warmly
appreciated.
The contemporary discussion surrounding homosexuality, which began in
the West and is increasingly promoted in other parts of the world,
generally takes the form of a false dichotomy, which compels one to
choose between a position that is either affirming or rejecting. It is
understandable that Bahá'ís would be sensitive to acts of prejudice or
oppression in any form and to the needs of those who suffer as a result.
But to align with either side in the public debate is to accept the
premises on which it is based. Moreover, this debate occurs within the
context of a rising tide of materialism and consequent reorientation of
society, over more than a century, which has among its outcomes a
destructive emphasis on sexuality. Various philosophies and theories
have eroded precepts of right and wrong that govern personal behavior.
For some, relativism reigns and individuals are to determine their own
moral preferences; others dismiss the very conception of personal
morality, maintaining that any standard that restrains what is
considered a natural impulse is harmful to the individual and ultimately
to society. Self- indulgence, in the guise of expressing one's true
nature, becomes the norm, even the touchstone of healthy living.
Consequently, sexuality has become a preoccupation, pervading commerce,
media, the arts, and popular culture, influencing disciplines such as
medicine, psychology, and education and reducing the human being to an
object. It is no longer merely a part of life, but becomes the defining
element of a person's identity. At its most extreme, the doctrine
aggressively propagated in some societies is that it is abnormal for
adolescents to restrain their sexual impulses, unreasonable for young
adults to marry without first having had sexual relations, and
impossible for a married couple to remain monogamous. The unbounded
expression of sexuality in almost any form is thought to be natural and
is accepted as a matter of course, the only limitation being to cause no
harm to others, while any notion to the contrary is deemed
narrow-minded or retrogressive. The question of same-sex marriage
arises not simply as an appeal for fairness within a framework of
existing values but as another step, presumed to be inevitable, in
clearing away the vestiges of what is regarded to be a repressive
traditional morality.
The perspective presented in the Bahá'í writings departs sharply from
the pattern of thought achieving ascendancy in many societies.
Bahá'u'lláh states that the knowledge of God is revealed through His
Manifestation, Who has an innate awareness of the human condition and
the social order, and Whose purpose is to set forth such precepts as
will effect a profound transformation in both the inner life and
external conditions of humankind. "No man, however acute his
perception," He affirms, "can ever hope to reach the heights which the
wisdom and understanding of the Divine Physician have attained."
'Abdu'l-Bahá explains that the human being has two natures, the
spiritual or higher nature and the material or lower nature, and that
the purpose of life is to gain mastery over the limitations and
promptings of one's material nature and to cultivate spiritual qualities
and virtues-the attributes of the soul which constitute one's true and
abiding identity. Worldly desire is not the essence of a human being,
but a veil that obscures it. Adherence to the Teachings of the Divine
Educator refines the character and develops the potentialities with
which each person is endowed; it liberates the individual and society
from lower inclinations that give rise to the ills that afflict
humanity.
'Abdu'l-Bahá highlights the distinction between the two worldviews
outlined above by contrasting "the political freedom of Europeans, which
leaves the individual free to do whatsoever he desires as long as his
action does not harm his neighbor" with the freedom "born of obedience
to the laws and ordinances of the Almighty." "In the religion of God,
there is no freedom of action outside the law of God," 'Abdu'l-Bahá
concludes. "Man may not transgress this law, even though no harm is
inflicted on one's neighbor. This is because the purpose of Divine law
is the education of all--others as well as oneself--and, in the sight of
God, the harm done to one individual or to his neighbor is the same and
is reprehensible in both cases." Thus, for Bahá'ís, just as the
development of a strong and healthy body requires adherence to sound
physical practices and disciplines, so too, the refinement of character
requires effort to act within the framework of moral principles
delineated by the Manifestation of God.
While Bahá'ís hold specific beliefs about human identity, sexuality,
personal morality, and individual and social transformation, they also
believe that individuals must be free to investigate truth and should
not be coerced. They are, therefore, enjoined to be tolerant of those
whose views differ from their own, not to judge others according to
their own standards, and not to attempt to impose these standards on
society. To regard a person who has a homosexual orientation with
prejudice or disdain is entirely against the spirit of the Faith. And
where occasion demands, it would be appropriate to speak out or act
against unjust or oppressive measures directed towards homosexuals.
The House of Justice feels it would be ill-advised to engage in
discussions intended to convince those who do not accept the station of
Bahá'u'lláh that their views are erroneous; such an effort would
ultimately prove fruitless. Shoghi Effendi counseled the friends "to
have neither concern for, nor involvement in, the controversies of
politicians, the wranglings of theologians or any of the ailing social
theories current amongst men." The response of the Bahá'í community to
the challenges facing humanity lies not in combating specific issues one
by one but rather in making efforts to uplift the vision of their
compatriots and to work with them for the betterment of the world. In
their involvement in society at all levels, the friends should
distinguish between those discourses associated with forces of
disintegration, such as those which overemphasize sexuality, where
involvement would be unproductive, and those associated with forces of
integration, whose aim is unity and the collaborative resolution of
social ills, to which they can constructively contribute. They should
be mindful that the divisive issues of the day, diametrically opposed to
the Teachings but often presented in the guise of truth or progress,
exert themselves upon the Bahá'í community and can at times result in
those "severe mental tests" that the writings state would "inevitably
sweep over His loved ones of the West--tests that would purge, purify
and prepare them for their noble mission in life."
Just as Bahá'ís do not impose their views on others, they cannot
relinquish their principles because of changing trends in popular
thought. The pattern of life to which they aspire, Shoghi Effendi
writes, "can tolerate no compromise with the theories, the standards,
the habits, and the excesses of a decadent age." Bahá'u'lláh counsels
not to weigh "the Book of God with such standards and sciences as are
current amongst you, for the Book itself is the unerring Balance
established amongst men," and "in this most perfect Balance whatsoever
the peoples and kindreds of the earth possess must be weighed...."
To
accept Bahá'u'lláh is to accept His Teachings, including those that
pertain to personal morality, even if one must struggle to live up to
His standard. It would be a profound contradiction for someone to
profess to be a Bahá'í, yet reject, disregard, or contend with aspects
of belief or practice He ordained.
In the Kitáb-i-Aqdas, Bahá'u'lláh describes the twin duties "prescribed
by God for His servants" to be recognition of the Manifestation and
acceptance of all His ordinances. "These twin duties are inseparable,"
He asserts. "Neither is acceptable without the other." Bahá'ís
consciously choose to abide by Bahá'u'lláh's exhortations out of love
for Him and assurance in the efficacy of His guidance, not out of blind
obedience. "Think not that We have revealed unto you a mere code of
laws," Bahá'u'lláh states. "Nay, rather, We have unsealed the choice
Wine with the fingers of might and power." His Teachings are a
safeguard for one's true nature and purpose. 'Abdu'l-Bahá writes, "It
is essential that children be reared in the Bahá'í way, that they may
find happiness both in this world and the next. If not, they shall be
beset by sorrows and troubles, for human happiness is founded upon
spiritual behavior."
You are, of course, well aware of the explicit Bahá'í standard.
Marriage is a union between a man and a woman, and sexual relations are
only permissible between husband and wife. These points are laid down
in the writings of Bahá'u'lláh, 'Abdu'l-Bahá, and Shoghi Effendi and are
not subject to change by the Universal House of Justice. Bahá'u'lláh
also prohibits certain sexual acts, including homosexual relations; if
such statements are considered by some to be unclear, the unambiguous
interpretations provided by Shoghi Effendi constitute a binding
exposition of His intent. The Guardian's interpretations, made in his
role as the authoritative expounder, clarify the true meaning of the
Text and are not derived from the scientific knowledge of the time.
Bahá'ís must also be on their guard lest condemnatory attitudes stemming
from the public debate take root in their communities. Backbiting and
gossip, prejudice and estrangement, have no place.
All recognize the need to transform themselves in accordance with
Bahá'u'lláh's Teachings, all struggle in different ways to live a Bahá'í
life, and there is no reason that the challenge of being attracted to
persons of the same sex should be singled out and treated differently
from other challenges. The Guardian made it clear that Bahá'ís with a
homosexual orientation should not withdraw from the community and should
receive its support and encouragement. The House of Justice
sympathizes deeply with those individuals, and their families, who
strive in this respect to understand and hold fast to the Teachings
while buffeted by the controversy unfolding within their societies.
Enclosed for your study are copies of two letters that touch on related
themes. Rest assured of the supplications of the House of Justice at
the Sacred Threshold that you may be guided and confirmed by the
blessings of the Almighty.
With loving Bahá'í greetings,
Department of the Secretariat
cc:
International Teaching Centre (with enclosures)
Board of Counsellors in the Americas (with enclosures)
National Assembly of the United States (with enclosures)
And
there you have it, some truly breaking news! Please share this post
widely to hold this faith accountable, and inspire them to get on the
right side of history. And kudos to Sean for his bold, brave, heartfelt
and at times heart-wrenching interview.
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