r/OnThisDateInBahai

Baha'i History - May 13, 1955, Shoghi Effendi wrote all NSAs that Bahá'ís "make many contacts, select a few whom they feel would become Bahá'ís, develop a close friendship with them, then complete confidence, and finally teach them the Faith, until they become strong supporters of the Cause of God."

May 13, On this date in 1955, Shoghi Effendi wrote all NSAs that Bahá'ís "make many contacts, select a few whom they feel would become Bahá'ís, develop a close friendship with them, then complete confidence, and finally teach them the Faith, until they become strong supporters of the Cause of God."

>2036. The Most Successful Way for the Individual to Carry on the Teaching Work

>"The Bahá'ís must realize that the success of this work depends upon the individual. The individual must arise as never before to proclaim the Faith of Bahá'u'lláh. The most effective way for them to carry on their work is for the individual to make many contacts, select a few whom they feel would become Bahá'ís, develop a close friendship with them, then complete confidence, and finally teach them the Faith, until they become strong supporters of the Cause of God."

>(From a letter written on behalf of Shoghi Effendi to all National Spiritual Assemblies, May 13, 1955)

May 10. On this date in 1966, the Universal House of Justice addressed a letter to he NSA of the United States, stating "In all cases of marriage of Bahá'ís to followers of other religions the Bahá'í has two essential obligations as regards the children: a. He must not educate or assume a vow to educate the children of the marriage in a religion other than his own. b. He must do whatever he can to provide for the training of the children in the Bahá'í teachings."

> 1297. Two Essential Obligations Regarding Education of Children

> "In all cases of marriage of Bahá'ís to followers of other religions the Bahá'í has two essential obligations as regards the children:

> a. He must not educate or assume a vow to educate the children of the marriage in a religion other than his own.

> b. He must do whatever he can to provide for the training of the children in the Bahá'í teachings.

> "...Bearing in mind the obligation of the Bahá'í parent to offer his child a Bahá'í education, there is no objection to the attendance of the child of a Bahá'í parent, or even a Bahá'í child, at a parochial school if circumstances require."

> (From a letter of the Universal House of Justice to the National Spiritual Assembly of the United States, May 10, 1966)

May 9. On this date in 2014, the Universal House of Justice addressed a letter to an individual believer, stating in part "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. But to align with either side in the public debate is to accept the premises on which it is based."

May 9. On this date in 1997, Denis MacEoin posted a letter concerning whether the Bahá'í Faith should be considered a "World Religion" or a "New Religious Movement".

Date: Fri, 9 May 1997

From: Denis MacEoin

Subject: Re: Bahá'í: NRM or World Religion?

Dear All,

Since [another academic] and I have coincidentally just agreed to start a thread on this very subject, let me come in here with a few remarks. As many of you will know, I have been arguing for years that it is more accurate to describe the Bahá'í faith as a New Religious Movement than a World Religion (especially "a world religion on a par with Christianity, Islam, etc."). I'll start the ball rolling with a citation from a recent discussion with [another academic].

[The other academic] said:

>As to Stephen Lambden's recommendation that you call the Bahá' i Faith a world religion, at what point will you reconsider? At the centennial Olympic Games in Atlanta, there were 37 chaplains pastoral associates) selected to minister to the spiritual needs of the Olympic athletes. These chaplains were chosen to represent six world religions: Hinduism, Buddhism, Judaism, Christianity, Islam, and the Bahá'í Faith. Over time, your refusal to recognize the Bahá'í Faith as a world religion may, in retrospect, underscore this tendency towards tendentiousness in your work.

To which I replied:

> As far as the world religion bit goes, I really won't back down on this. The reason things like the Olympic Games chaplains happen is that the Bahá'ís have done a great PR job in convincing people that they are a world religion. But in what way does Bahá'í fit with Hinduism, Buddhism, Islam, Christianity, and Judaism? Numbers? There are at most 5 million Bahá'ís in the world (and probably a very great deal fewer). That puts them on a par with Jehovah's Witnesses or Mormons, and way out of the league of the rest. Time around? 153 years at most, if you include Babism. Again, not in that league. Influence on civilization? About as insignificant as it gets. Nation states adhering to that belief? Zero. To include Bahá'ísm as one of the world's 6 world religions is nonsense and very special pleading. There are no objective grounds for it. Bahá'ís would like to be members of a world religion, but that doesn't make it so.

End of that correspondence.

Let's take it a little further. Peter [Smith] is right to say that people like Eileen Barker don't treat Bahá'í as a NRM, because it ain't that new. But That doesn't mean I'm wrong to describe it as such. For one thing, I think sociologists have got themselves in something of a twist here, often using 1945 as a cut-off point before which there was nothing called a New Religious Movement. Now, there are reasons for working on that basis: the post-WWII period saw a remarkable burgeoning of NRMs. But that leaves us with the problem of what to do about earlier religious movements which do not comfortably fit the church, sect, denomination, brotherhood, gemeinschaft, or world faith categories. There are anomalies too: why is ISKCON treated as a NRM, when it might be more accurately classified as a sect of Hinduism? And why, for that matter, is Mormonism usually treated as a sect of Christianity, when it might qualify as a NRM? And so on.

I think some sociologists have had their judgement skewed by the cult factor. Books by people like Beckford on Cult Controversies (an excellent book, by the way) have tended to create a situation in which the public at large talk of cults, but sociologists talk of NRMs. In other words, NRM is a posh way of describing a cult. And cults tend to generate controversy. Since Bahá'ísm isn't seen as cultish or controversial, it gets declassified. That's another grave error. Bahá'ísm is extraordinarily controversial in Muslim countries, where it is treated exactly like a cult (sinister, operating through cells, brainwashing young people, etc. etc.). Just because Western sociologists still have a focus on Europe and America doesn't mean that perceptions from further afield can not be illuminating.

Having said all that, the debate about Bahá'í being a NRM or not is one that deserves to be carried on in wider circles. It's not the one I'm concentrating on here. In other words, while I do insist that it is nonsense to call the BF a world religion in any real sense, I don't insist on calling it a NRM. My problem is finding a more useful term. Certainly, it isn't a sect, church, or denomination. Unless somebody can come up with a better classification, NRM will have to serve. In any case, if we compare Bahá'í with some of the movements that are now regularly classed as NRMs, the resemblances are often striking. The Unification Church and Bahá'í have some extraordinary similarities, down to the style of their pamphlets and books, and the themes they express (world brotherhood, oneness of religions, etc.).

And I'm not sure Peter is altogether right when he says Bahá'ísm does not have the same features as other new movements. As I've just said, the resemblances to the Moonies are not minor. Everything depends on what you choose to emphasize and what ignore. There is no single type of NRM. There's a good summary of different typologies in the early pages of Roy Wallis's The Elementary Forms of the New Religious Life. It's not so much a case of fitting Bahá'ísm into one category or another, as seeing common features between it in different phases and other movements. That is particularly true when one brings in some of the other eastern religions that moved to the West in the late 19th C, early 20th C. Of course there are big differences between Bahá'ísm and, say, the Children of God.

I don't mean to push this element too far. I've always stressed that I think Bahá'ísm is the NRM most likely to develop into something more significant in the next fifty years or so (though the time-scale is pure guesswork), and that is because it does have features that make it more genuinely universalist in scope.

Just to reiterate. I'm not being deliberately churlish when I argue against Bahá'ísm being a world religion. There are no formal requirements for entry into the world religion club, but a quick glance at all existing member suggests certain common elements: you should be old (at least 1500 years), you should be the faith of at least one nation state, and preferably a great deal more, you should have created at least one major civilization, you should have a well-developed tradition (scriptures, commentaries, possibly a well-elaborated legal system with books of law, theological schools, philosophical schools, seminaries, etc.), you may be widespread (but need not be), and you should have a well-developed sense of dual tradition (i.e. versions of the 'orthodox' faith existing alongside folk belief in certain regions). The Bahá'í faith doesn't qualify at all. Even the widespread bit does not, frankly, impress me. It has been artificially generated through planned missionary enterprise, something quite common to a lot of modern religions like the UC, Mormonism, and Jehovah's Witnesses. The Brahma Kumaris movement has over 3000 centres worldwide, close links to the United Nations, a world headquarters, a Global Vision peace project backed by the UN, etc. Yet it only has about 250,000 members. Soka Gakkai, on the other hand, has about 16,000,000 members, branches in 115 countries, an international campaign for peace, a consultative role with the UN, and has only been going since 1930 (but really since 1945). Nowadays, becoming global isn't really that difficult.

I have, let me add, never denied that the status of the Bahá'í Faith in the eyes of believers is that of a world faith. But the idea that Bahá'ísm stands on a par with Christianity etc. is a theological formulation based on the idea that Bahá' Allah is the latest of God's prophets, not an academic calculation based on membership numbers or real social significance. It is precisely because Bahá'ís carry out a sort of deception in this respect that I feel compelled to counter the world religion pose. For example, does anyone know what percentage of the participants or audiences at the Olympic Games were Bahá'ís? I should think it was very few indeed. In which case, why should the Bahá'ís need chaplains more than, say, Sikhs or Transcendental Meditators (4,000,000 worldwide) or devotees of Santeria or Vodoun or Candoble, or lots of other groups? Merely, I imagine, because it's a status thing, and can be put in volumes of the Bahá'í World (or in pamphlets etc.) in order to impress people and enable the self-fulfilling prophecy to go a stage further.

To clarify further. For those of you coming very late to me and my controversies, my use of the term Bahá'ísm is an attempt to introduce to the widest possible use what I see as a neutral term. There is no reason to see it as pejorative, since analogues such as Hinduism, Sikhism, Buddhism, Judaism, or, increasingly, Mormonism are value-free. Bahá'í Faith, particularly with a capital 'F' is the official name for the religion, and should only be used in contexts where this is appropriate. This doesn't prevent use of Bahá'í faith, Bahá'í religion, and so on, but it does help avoid the awkwardness of always one phrase.

That makes me wonder if anyone knows what prompted the UHJ in 1966 to change the official name from Bahá'í World Faith to Bahá'í Faith. I seem to remember that the official explanation was that it avoided any confusion as to whether there was more than one BF: but on reflection that seems a very weak reason. Was something else going on then?

Sorry this has become a bit muddled. But it's an interesting topic and worth getting views on.

Denis MacEoin