Within it, the Bahá’í International Community states, encouragement of diversity of opinion has important implications in the realms of both belief and action. [citation needed]. In any case, the Baha'i Administrative Order in its current early form is not identified with the future world government foretold by Baha'u'llah and outlined by Shoghi Effendi in a letter written on his behalf: The Baha’i Administrative Order is organized into Houses of Justice of nine members each. Those elected are expected to serve, though, in cases of extreme personal difficulty, such a member may request that the body to which they are elected excuse him or her. The Baha'i Administrative Order The affairs of the Bahá’í community are administered through a system of institutions, each with its defined sphere of action. It is elected every five years, and currently sitting members of all National Spiritual Assemblies act as delegates to its election. This difference is highlighted in a letter written on behalf of Shoghi Effendi concerning the future world government foretold by Baháʼu'lláh and outlined by Shoghi Effendi, stating "As regards the International Executive referred to by the Guardian in his "Goal of a New World Order", this statement refers by no means to the Baháʼí Commonwealth of the future, but simply to that world government which will herald the advent and lead to the final establishment of the World Order of Baháʼu'lláh. Quotations – An introductory selection of extracts from the Bahá’í writings on the theme of Bahá’í administration. The World Order of Baháʼu'lláh is a collection of letters and messages from Shoghi Effendi, head of the Baháʼí Faith during the period, first published in 1938.. The National House of Justice is elected by delegates at a national convention. Acting in their respective roles, the institutions of the Counsellors and the Spiritual Assemblies share responsibility for the protection and propagation of the Bahá’í Faith. The origins of this system—known as the Bahá’í Administrative Order—are found in the Writings of Bahá’u’lláh Himself. Their function is loosely defined, though their duties are divided into the two general categories of protection and propagation of the Baháʼí Faith. They often act in an informational capacity, communicating the direction and discussions at the World Centre to national communities. Baha'i Administrative Order. The members thereof must take counsel together in such wise that no occasion for ill-feeling or discord may arise. Members of the Auxiliary Boards appointed by the Counsellors who are elected to such an institution are asked to choose to serve either in their elected or appointed capacity, but not both. The origins of this system—known as the Bahá’í Administrative Order—are found in the Writings of Bahá’u’lláh Himself. Centers of Learning. It is viewed as both a system for conducting the affairs of the Bahá'í Faith itself and as a promising model that can be easily adopted by other institutions of administration and governance. Learn More . A Vision of Peace Stories from the Democratic Republic of the Congo. •Become involved locally with one of the humanitarian organizations that the Local Spiritual Assembly is assisting. The Administrative Order of the Cause, though first established in America, copied as a model by other national Bahá’í communities, is not an American production, but is a universal system based on the teachings of Bahá’u’lláh. As the Administrative Order, which is the Harbinger of the World Order of Bahá'u'lláh, has been described by Shoghi Effendi as the "Child of the Covenant" (God Passes By 243), it is important that in any discussion of the various aspects of the World Order, and as an introduction to such a theme a study of the Bahá'í Covenant be made, however cursory this might be. A National Spiritual Assembly (NSA) normally represents a country, although sometimes regions are assigned their own NSA (e.g. An institution of appointed individuals of proven capacity—the institution of the Counsellors—also functions under the guidance of the Universal House of Justice and exerts influence on the life of the Bahá’í community, from the grassroots to the international level. Rather, these were to be seen as activities which were open to the wider community, but would be characteristic of a Baháʼí's community life. The Universal House of Justice is seen as morally infallible, though this belief has subtleties, in that the Universal House of Justice can both make new Baháʼí law and repeal its own laws. National and Local Spiritual Assemblies are seen as requiring deference and obedience, but can be overruled by a superior elected institution. clarified the institution of the Hands of the Cause, and clarified the requirements for their appointment. Shoghi Effendi described the death of ʻAbdu'l-Bahá and the start of his own administration as the end of the "Heroic age" and the start of the "Formative" age of the Baháʼí Faith. Bahá'í Faith. One of his greatest legacies to the development of the Baháʼí administrative system, however, was his will and testament, wherein he describes several new institutions. Together, they invigorate individual and collective efforts to contribute to the wellbeing of society. In His Will and Testament, ‘Abdu’l-Bahá appointed his grandson, Shoghi Effendi, as the Guardian of the Bahá’í Faith. Some features set apart the Baháʼí administration from similar systems of human government: elected representatives should follow their conscience, rather than being responsible to the views of electors; political campaigning, nominations and parties are prohibited; and religious authority was passed down from its founder to the Universal House of Justice. Great effort is spent on organizing elections to meet with the exacting standards set by Shoghi Effendi. • Hold a Nineteen Day Feast entirely planned and executed by the learners. Firstly, as a Bahá’í who has given many decades of outstanding service in your community, you understand that the Bahá’í Administrative Order is an integral part of the Revelation of Bahá’u’lláh; it is a divinely conceived system which, as the Guardian explained in The Dispensation of Bahá’u’lláh, “incorporates within its structure certain elements which are to be found in each of the three … If a locality only has nine Baháʼís, then no election process is necessary. In each district the members are charged with selecting one or more delegates who will attend the annual national convention and vote for the members of the National Spiritual Assembly. https://bahaiteachings.org › bahai-administrative-order-explained Shoghi Effendi wrote that the Bahá’í Administrative Order incorporates within its structure certain elements which are to be found in each of the three recognized forms of secular government: autocracy, aristocracy and democracy. The Baháʼí writings affirm that its decisions are "the source of all good and freed from all error". of the administrative order. There are typically two boards in a single geographical region, one responsible for protection, and one for propagation of the community, though these functions often overlap. This governance system is called the "administrative order." Voters are strongly encouraged to study and discuss, in abstract, the qualities named by Shoghi Effendi as being necessary in those elected to serve, without reference to individuals. "[6] In keeping with the Baháʼí principle of obedience to government, Baháʼí Administration is seen as subordinate to civil government. [10] The highest appointed authority is the Institution of the Guardianship, which is a hereditary authority and has the exclusive "right of the interpretation of the Holy Writ solely conferred upon him." [5], These statements praise the principles of kingship and consultation with the people as principles for civil government. Bahá’í institutions are not conceived only as a means of administering the internal aspects of Bahá’í community life, essential though this is. The Administrative Order, which ever since ‘Abdu’l‑Bahá’s ascension has evolved and is taking shape under our very eyes in no fewer than forty countries of the world, may be considered as the framework of the Will itself, the inviolable stronghold wherein this new-born child is being nurtured and developed. Administrative Order. All decisions by these bodies must be made, and are considered valid if, and only if the body is duly constituted, and meeting as a body with a quorum of members present. They will sometimes have a very localized mandate, such as to focus on youth in a particular city, or they can be appointed broadly. In the event of a tying vote for the last places, if one of these individuals is a member of a minority, this individual is automatically awarded the position. Just as the Administrative Order cannot rightly function without the believers trusting in its self-correcting nature, so history has shown that scholarship cannot flourish unless it is pursued in an atmosphere of freedom from intimidation and [1] It is split into two parts, the elected and the appointed. These decisions are made through a specific process of consultation. The nine Baháʼís with the most votes are elected. In general, adult Baháʼís in good standing resident in the jurisdiction are both the electorate (either directly or through delegation) as well as the pool of potential members to serve on the body being elected. The Administrative Order of the Cause, though first established in America, copied as a model by other national Bahá’í communities, is not an American production, but is a universal system based on the teachings of Bahá’u’lláh. The Bahá’í Administrative Order concerns the system of administration within the Bahá’í Faith rather than civil government. These individuals inspire, encourage, enjoin, and make the community aware of relevant scripture and guidance from the central institutions. Just as the Administrative Order cannot rightly function without the believers trusting in its self-correcting nature, so history has shown that scholarship cannot flourish unless it is pursued in an atmosphere of freedom from intimidation and interference. the Kitáb-i-Aqdas, the Tablets of the Divine Plan, the Tablet of Carmel and the Will and Testament of ʻAbdu'l-Bahá. Over time, these concepts were clarified initially in Baháʼu'lláh's writings, and then in those of his eldest son and successor, ʻAbdu'l-Bahá. The present-day Baháʼí local, national and international communities experiment with community development methods, and seem to be attempting to harness the administrative structure to canalize grass-roots initiatives, rather than have higher institutions dictate highly specific plans and practices. administrative order for firesides using the various art activities from classes. Auxiliary board members appoint "assistants" that operate on their behalf at the grassroots level. The harmonious interactions between them ensure the constant provision of guidance, love, and encouragement to members of the Bahá’í community throughout the world. The members at the local level are free to vote for any adult Bahaʼi(s) in the district or unit in good standing, keeping in mind the guidance from Shoghi Effendi that the individuals should, "combine the necessary qualities of unquestioned loyalty, of selfless devotion, of a well-trained mind, of recognized ability and mature experience..." The delegates elected at the local level have two principal duties to carry out at the national convention – to elect the National Spiritual Assembly and to make recommendations to that body on issues relevant to it. They advise Baháʼís at the international level and coordinate the efforts of the Continental Counsellors. The affairs of the Bahá’í community are administered through a system of institutions, each with its defined sphere of action. "[3], Baháʼu'lláh commended the British system of government that enhanced kingship through consultation with the people,[4] but did not specifically endorse parliamentary democracy. The members of these councils, themselves, have no individual authority. It is also intended, more importantly, to channel the spirit of the Faith, operationalize the kind of relationships … Today the Universal House of Justice is the central governing body of the Administrative Order. Baha’i Administrative Order. The Bahá’í Faith unfolds an Administrative Order that is in the revealed Writings of its Founder, Bahá’u’lláh. The origins of this system—known as the Bahá’í Administrative Order—are found in the Writings of Bahá’u’lláh Himself. Articles and Resources – A selection of readings, essays, and resource materials offering further thoughts on this subject. All Hands have since died. He revealed principles that guide its operation, established its institutions, appointed ‘Abdu’l-Bahá as the sole interpreter of His Word, and conferred authority on the Universal House of Justice. The subject is described in some detail in the Bahá’í Administrative Order topic collection in the “ What Bahá’ís Believe ” area of this website. If after discussion, a decision be carried unanimously, well and good; but if the Lord forbid, differences of opinion should arise, a majority of voices must prevail."[8][9]. defined some of the conditions for the future development of the Baháʼí administration. Character of Bahá’í Administration []. Those who are unable to attend send postal ballots. Within it, the Bahá’í International Community states, encouragement of diversity of opinion has important implications in the realms of both belief and action. Materials Needed: • Copies of Resource Page 11 or copy and display the quotation on chart … They are increasingly taking on community growth and development activities, and provide guidance and structure for local communities' coordination on these. [2], Shoghi Effendi wrote that the Baháʼí Administrative Order incorporates within its structure certain elements which are to be found in each of the three recognized forms of secular government: autocracy, aristocracy and democracy. The book briefly discusses how assemblies are established, their station in the Baha'i community, qualifications for membership, … Through a series of plans, the Universal House of Justice refocused the Baháʼí community on community development, and systematization of best-practices, hoping to reduce the "boom and bust" cycles of community growth encountered in the previous century. established criteria for the appointment of future Guardians. Seen as embryonic institutions, national and local Houses of Justice are currently given the temporary appellation of "Spiritual Assemblies"[11] and are expected, over time, to mature into fully functional Houses of Justice. Bahá’í Administrative Order. The origins of this system—known as the Bahá’í Administrative Order—are found in the Writings of Bahá’u’lláh Himself. The Bahá’í institutions, principles and processes of this Order are conceived not only as a means of administering the internal aspects of Bahá’í community life. At all levels, only residents within the jurisdiction of the body being elected are eligible for membership. In the United States, Canada, and India, Regional Councils are elected by members of these Local Spiritual Assemblies in an election often conducted by mail. 50 It is the designated instrument for the realization of the Bahá’í teachings. In cases of tie votes for the ninth-least-populous vote (for example), a run-off election is held (unless one of the tied candidates is a member of a minority in the community and is deemed elected). Individual Counsellors are assigned to continental boards, where they interact directly with several National Spiritual Assemblies. 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