BNASAA - Homosexuality

BNASAA

Homosexuality

Bahá'u'lláh

We shrink, for very shame, from treating of the subject of boys. Fear ye the Merciful, O peoples of the world! Commit not that which is forbidden you in Our Holy Tablet, and be not of those who rove distractedly in the wilderness of their desires.

(Bahá'u'lláh, The Kitáb-i-Aqdas, p. 58, paragraph 107)

134. the subject of boys ¶107

The word translated here as “boys” has, in this context, in the Arabic original, the implication of paederasty. Shoghi Effendi has interpreted this reference as a prohibition on all homosexual relations.

The Bahá'í teachings on sexual morality centre on marriage and the family as the bedrock of the whole structure of human society and are designed to protect and strengthen that divine institution. Bahá'í law thus restricts permissible sexual intercourse to that between a man and the woman to whom he is married.

In a letter written on behalf of Shoghi Effendi it is stated:

No matter how devoted and fine the love may be between people of the same sex, to let it find expression in sexual acts is wrong. To say that it is ideal is no excuse. Immorality of every sort is really forbidden by Bahá'u'lláh, and homosexual relationships He looks upon as such, besides being against nature. To be afflicted this way is a great burden to a conscientious soul. But through the advice and help of doctors, through a strong and determined effort, and through prayer, a soul can overcome this handicap.

Bahá'u'lláh makes provision for the Universal House of Justice to determine, according to the degree of the offence, penalties for adultery and sodomy (Q&A 49).

(The Kitáb-i-Aqdas, Notes, p. 222)

49. QUESTION: Concerning the penalties for adultery, sodomy, and theft, and the degrees thereof.

ANSWER: The determination of the degrees of these penalties rests with the House of Justice.

(The Kitáb-i-Aqdas, Questions and Answers, p. 121)

Ye are forbidden to commit adultery, sodomy and lechery. Avoid them, O concourse of the faithful. By the righteousness of God! Ye have been called into being to purge the world from the defilement of evil passions. This is what the Lord of all mankind hath enjoined upon you, could ye but perceive it. He who relateth himself to the All-Merciful and committeth satanic deeds, verily he is not of Me. Unto this beareth witness every atom, pebble, tree and fruit, and beyond them this ever-proclaiming, truthful and trustworthy tongue.

(Bahá'u'lláh, cited by the Universal House of Justice, 5 July 1993)

The Prophets of God should be regarded as physicians whose task is to foster the well-being of the world and its peoples, that, through the spirit of oneness, they may heal the sickness of a divided humanity. To none is given the right to question their words or disparage their conduct, for they are the only ones who can claim to have understood the patient and to have correctly diagnosed its ailments… The whole of mankind is in the grip of manifold ills. Strive, therefore, to save its life through the wholesome medicine which the almighty hand of the unerring Physician hath prepared.

(Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, pp. 80-81)

O My servants! Sorrow not if, in these days and on this earthly plane, things contrary to your wishes have been ordained and manifested by God, for days of blissful joy, of heavenly delight, are assuredly in store for you. Worlds, holy and spiritually glorious, will be unveiled to your eyes. You are destined by Him, in this world and hereafter, to partake of their benefits, to share in their joys, and to obtain a portion of their sustaining grace. To each and every one of them you will, no doubt, attain.

(Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, p. 329)

'Abdu'l-Bahá

The mission of the Prophets of God has been to train the souls of humanity and free them from the thraldom of natural instincts and physical tendencies. They are like unto Gardeners, and the world of humanity is the field of Their cultivation, the wilderness and untrained jungle growth wherein They proceed to labor.

('Abdu'l-Bahá, The Promulgation of Universal Peace, p. 310)

Know thou that the command of marriage is eternal. It will never be changed nor altered. This is divine creation and there is not the slightest possibility that change or alteration affect this divine creation.

('Abdu'l-Bahá, Tablets of 'Abdu'l-Bahá, Volume II, p. 474)

Shoghi Effendi

Briefly stated, the Bahá'í conception of sex is based on the belief that chastity should be strictly practiced by both sexes, not only because it is in itself highly commendable ethically, but also due to its being the only way to a happy and successful marital life. Sex relationships of any form, outside marriage, are not permissible therefore, and whoso violates this rule will not only be responsible to God, but will incur the necessary punishment from society.

The Bahá'í Faith recognizes the value of the sex impulse, but condemns its illegitimate and improper expression such as free love, companionate marriage and others, all of which it considers positively harmful to man and to the society in which he lives. The proper use of the sex instinct is the natural right of every individual, and it is precisely for this very purpose that the institution of marriage has been established. The Bahá'ís do not believe in the suppression of the sex impulse but in its regulation and control.

(From a letter written on behalf of the Guardian to an individual believer, 5 September 1938)

Such a chaste and holy life, with its implications of modesty, purity, temperance, decency, and clean-mindedness, involves no less than the exercise of moderation in all that pertains to dress, language, amusements, and all artistic and literary avocations. It demands daily vigilance in the control of one’s carnal desires and corrupt inclinations.

(Shoghi Effendi, The Advent of Divine Civilization, p. 25)

They (homosexuals) should be treated just like any other people seeking admittance to the Faith, and be accepted on the same basis. Our teachings, as outlined in “The Advent of Divine Justice” on the subject of living a chaste life, should be emphasized to them just as to every other applicant, but certainly no ruling whatsoever should be laid down in this matter. The Bahá'ís have certainly not yet reached that stage of moral perfection where they are in a position to too harshly scrutinize the private lives of other souls, and each individual should be accepted on the basis of his faith, and sincere willingness to try to live up to the Divine standards; further than this we cannot go at present.

(From a letter written on behalf of Shoghi Effendi to a National Spiritual Assembly, 11 April 1948)

We must be patient with others, infinitely patient!, but also with our own poor selves, remembering that even the Prophets of God sometimes got tired and cried out in despair! …He urges you to persevere and add up your accomplishments, rather than to dwell on the dark side of things. Everyone’s life has both a dark and bright side. The Master said: turn your back to the darkness and your face to me.

(From a letter written on behalf of Shoghi Effendi to an individual believer, 22 October 1949)

Bahá'u'lláh has spoken very strongly against this shameful sexual aberration, as He has against adultery and immoral conduct in general. We must try and help the soul to overcome them.

(From a letter written on behalf of Shoghi Effendi to an individual believer, 25 October 1949)

No matter how devoted and fine the love may be between people of the same sex, to let it find expression in sexual acts is wrong. To say that it is ideal is no excuse. Immorality of every sort is really forbidden by Bahá'u'lláh, and homosexual relationships He looks upon as such, besides being against nature.

To be afflicted this way is a great burden to a conscientious soul. But through the advice and help of doctors, through a strong and determined effort, and through prayer, a soul can overcome this handicap.

God judges each soul on its own merits. The Guardian cannot tell you what the attitude of God would be towards a person who lives a good life in most ways, but not in this way. All he can tell you is that it is forbidden by Bahá'u'lláh and that one so afflicted should struggle and struggle again to overcome it. We must be hopeful of God’s mercy but not impose upon it.

(From a letter written on behalf of Shoghi Effendi to an individual believer, 26 March 1950)

Regarding the question you asked him about one of the believers who seems to be flagrantly homosexual – although to a certain extent we must be forbearing in the matter of people’s moral conduct because of the terrible deterioration in society in general, this does not mean that we can put up indefinitely with conduct which is disgracing the Cause. The person should have it brought to his attention that such acts are condemned by Bahá'u'lláh, and that he must mend his ways, if necessary consult doctors, and make every effort to overcome this affliction, which is corruptive for him and bad for the Cause. If after a period of probation you do not see an improvement, he should have his voting rights taken away. The Guardian does not think, however, that a Bahá'í body should take it upon itself to denounce him to the Authorities unless his conduct borders on insanity.

(From a letter written on behalf of Shoghi Effendi to a National Spiritual Assembly, 20 June 1953; Lights of Guidance, p. 52, #185)

Amongst the many other evils afflicting society in this spiritual low water mark in history is the question of immorality, and over-emphasis of sex. Homosexuality, according to the Writings of Bahá'u'lláh, is spiritually condemned. This does not mean that people so afflicted must not be helped and advised and sympathized with. It does mean that we do not believe that it is a permissible way of life; which, alas, is all too often the accepted attitude nowadays… This indicates how the whole matter of sex and the problems related to it have assumed far too great an importance in the thinking of present-day society.

We must struggle against the evils in society by spiritual means, and medical and social ones as well. We must be tolerant but uncompromising, understanding but immovable in our point of view.

The thing people need to meet this type of trouble, as well as every other type, is greater spiritual understanding and stability; and of course we Bahá'ís believe that ultimately this can only be given to mankind through the Teachings of the Manifestation of God for this Day.

(From a letter written on behalf of Shoghi Effendi to an individual believer, 21 May 1954; Lights of Guidance, p. 365, #1221)

When a person becomes a Bahá'í, actually what takes place is that the seed of the spirit starts to grow in the human soul. This seed must be watered by the outpourings of the Holy Spirit. These gifts of the spirit are received through prayer, meditation, study of the Holy Utterances and service to the Cause of God.

(From a letter written on behalf of Shoghi Effendi to an individual believer, 6 October 1954)

There is no teaching in the Bahá'í Faith that “soul mates” exist. What is meant is that marriage should lead to a profound friendship of spirit, which will endure in the next world, where there is not sex, and no giving and taking in marriage; just the way we should establish with our parents, our children, our brothers and sisters and friends a deep spiritual bond which will be everlasting, and not merely physical bonds of human relationship.

(From a letter written on behalf of Shoghi Effendi to an individual believer, 4 December 1954)

The question of how to deal with homosexuals is a very difficult one. Homosexuality is forbidden in the Bahá'í Faith by Bahá'u'lláh; so, for that matter, is immorality and adultery. If one is going to start imposing heavy sanctions on people who are the victims of this abnormality, however repulsive it may be to others, then it is only fair to impose equally heavy sanctions on any Bahá'ís who step beyond the moral limits defined by Bahá'u'lláh. Obviously at the present time this would create an impossible and ridiculous situation.

He feels, therefore, that, through loving advice, through repeated warnings, any friends who are flagrantly immoral should be assisted, and, if possible, restrained. If their activities overstep all bounds and become a matter of public scandal, then the Assembly can consider depriving them of their voting rights. However, he does not advise this course of action and feels that it should only be resorted to in very flagrant cases.

(From a letter written on behalf of Shoghi Effendi to a National Spiritual Assembly, 20 August 1955; Lights of Guidance, pp. 368-369, #1230)

Homosexuality is highly condemned and often a great trial and cause of suffering to a person, as a Bahá'í. Any individual so afflicted must, through prayer, and any other means, seek to overcome this handicap. But, unless the actions of such individuals are flagrantly immoral, it cannot be a pretext for depriving them of their voting rights.

(From a letter written on behalf of Shoghi Effendi to a National Spiritual Assembly, 6 October 1956)

Concerning your question whether there are any legitimate forms of expression of the sex instinct outside of marriage; according to the Bahá'í Teachings no sexual act can be considered lawful unless performed between lawfully married persons. Outside of marital life there can be no lawful or healthy use of the sex impulse. The Bahá'í youth should, on the one hand, be taught the less of self-control which, when exercised, undoubtedly has a salutary effect on the development of character and of personality in general, and on the other should be advised, nay even encouraged, to contract marriage while still young and in full possession of their physical vigor. Economic factors, no doubt, are often a serious hindrance to early marriage, but in most cases are only an excuse, and as such should not be overstressed.

(From a letter written on behalf of Shoghi Effendi to an individual believer, cited in Lights of Guidance, pp. 364, #1220)

Not by the force of numbers, not by the mere exposition of a new and noble set of principles, not by any organized campaign of teaching – no matter how world-wide and elaborate in its character – not even by the staunchness of our faith or the exaltation of our enthusiasm, can we ultimately hope to vindicate in the eyes of a critical and sceptical age the supreme claim of the Abhá Revelation. One thing and only one thing will unfailingly and alone secure the undoubted triumph of this sacred Cause, namely, the extent to which our own inner life and private character mirror forth in their manifold aspects the splendour of those eternal principles proclaimed by Bahá'u'lláh.

(Shoghi Effendi, Bahá'í Administration, p. 66)

Guidance

A number of sexual problems, such as homosexuality and transsexuality can well have medical aspects, and in such cases recourse should certainly be had to the best medical assistance. But it is clear from the teaching of Bahá’u’lláh that homosexuality is not a condition to which a person should be reconciled, but is a distortion of his or her nature which should be controlled or overcome. This may require a hard struggle, but so also can be the struggle of a heterosexual person to control his or her desires. The exercise of self-control in this, as in so very many other aspects of life, has a beneficial effect on the progress of the soul. It should, moreover, be borne in mind that although to be married is highly desirable, and Bahá'u'lláh has strongly recommended it, it is not the central purpose of life. If a person has to wait a considerable period before finding a spouse, or if ultimately, he or she must remain single, it does not mean that he or she is thereby unable to fulfill his or her life’s purpose.

(From a letter of the Universal House of Justice to an individual believer, 12 January 1973; Lights of Guidance, p. 366, #1222)

Just as there are laws governing our physical lives, requiring that we must supply our bodies with certain foods, maintain them within a certain range of temperatures, and so forth, if we wish to avoid physical disabilities, so also there are laws governing our spiritual lives. These laws are revealed to mankind in each age by the Manifestations of God, and obedience to them is of vital importance if each human being, and mankind in general, is to develop properly and harmoniously. Moreover, these various aspects are interdependent. If an individual violates the spiritual laws for his own development he will cause injury not only to himself but to the society in which he lives. Similarly, the condition of society has a direct effect on the individuals who must live within it.

As you point out, it is particularly difficult to follow the laws of Bahá'u'lláh in present-day society whose accepted practice is so at variance with the standards of the Faith. However, there are certain laws that are so fundamental to the healthy functioning of human society that they must be upheld whatever the circumstances.

(From a letter of the Universal House of Justice to all National Spiritual Assemblies, 6 February 1973)

Bahá'í teachings on sexual morality centre on marriage and the family as the bedrock of the whole structure of human society and are designed to protect and strengthen that divine institution. Thus Bahá'í law restricts permissible sexual intercourse to that between a man and the woman to whom he is married.

Thus, it should not be so much a matter of whether a practicing homosexual can be a Bahá'í as whether, having become a Bahá'í, the homosexual can overcome his problem through knowledge of the teachings and reliance on Bahá'u'lláh.

(From a letter of the Universal House of Justice, 14 March 1973)

While recognizing the divine origin and force of the sex impulse in man, religion teaches that it must be controlled, and Bahá'u'lláh's law confines its expression to the marriage relationship. The unmarried homosexual is therefore in the same position as anyone else who does not marry. The Law of God requires them to practice chastity.

Even though you feel that the conflict between sensuality and spirituality is more than you can bear, your affirmation – “I do know I am a Bahá'í” – is a positive factor in the battle you must wage. Every believer needs to remember that an essential characteristic of this physical world is that we are constantly faced with trials, tribulations, hardships and sufferings and that by overcoming them we achieve our moral and spiritual development; that we must seek to accomplish in the future what we may have failed to do in the past; that this is the way God tests His servants and we should look upon every failure or shortcoming as an opportunity to try again and to acquire a fuller consciousness of the Divine Will and purpose.

Certainly the problem confronting you is a difficult one. However, its solution lies within your power, for Bahá'u'lláh has assured us that God “will never deal unjustly with anyone, neither will He task a soul beyond its power.” (Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, p. 106) And again, “Whensoever he hath fulfilled the conditions implied in the verse: ‘Whoso maketh efforts for Us’, he shall enjoy the blessings conferred by the words: ‘In Our Way shall We assuredly guide him.’” (Ibid, pp. 266-267) You can be confident that with the help of doctors, by prayer and meditation, by self-abnegation and by giving as much time as possible to serving the Cause in your community you can eventually succeed in overcoming your problem.

(From a letter written on behalf of the Universal House of Justice to an individual believer, 9 January 1977)

The House of Justice comments that while there is little in Bahá'í literature that specifically points to the causes of homosexuality itself, there is much that concerns the nature of man, his inner life and growth, and the way to a true Bahá'í life. If you are sincerely intent on overcoming your problem, you must yourself determine to resist wayward impulses each time they arise and the House of Justice feels that there is no better way than to turn to the Writings to divert our thoughts into spiritual channels, perhaps to concentrate on what we may do to help others along the way to discovering the Bahá'í Faith. The more we occupy ourselves with teaching the Cause and serving our fellow-man in this way, the stronger we become in resisting that which is abhorrent to our spiritual selves.

Man’s physical existence on this earth is a period during which the moral exercise of his free will is tried and tested in order to prepare his soul for the other worlds of God, and we must welcome affliction and tribulations as opportunities for improvement in our eternal selves. The House of Justice points out that homosexuals are not the only segment of human society labouring at this daily task – every human being is beset by such inner promptings as pride, greed, selfishness, lustful heterosexual or homosexual desires, to name a few which must be overcome, and overcome them we must if we are to fulfil the purpose of our human existence.

(From a letter written on behalf of the Universal House of Justice to an individual believer, 16 July 1980; Lights of Guidance, p. 368, #1228)

When a person wishes to join the Faith and it is generally known that he has a problem such as drinking, homosexuality, taking drugs, adultery, etc., he should be told in a patient and loving way of the Bahá'í teachings on these matters. If it is later discovered that a believer is violating Bahá'í standards, it is the duty of the Assembly to determine whether the immoral conduct is open and scandalous and can bring the name of the Faith into disrepute, in which case the Assembly must take action to counsel the believer and require him to make every effort to mend his ways. If he fails to rectify his conduct in spite of repeated warnings, sanctions should be imposed. Assemblies, of course, must exercise care not to pry into the private lives of the believers to ensure that they are behaving properly….

The House of Justice asks us to point out that the recognition of the Manifestation of God is but the beginning of a process of growth and that as we become more deepened in the Teachings and strive to follow His principles, we gradually approach more and more the perfect pattern which is presented to us. Bahá'u'lláh recognizes that human beings are fallible. He knows that, in our weakness, we shall repeatedly stumble when we try to walk in the path He has pointed out to us. If all human beings become perfect the moment they accepted the call of Bahá'u'lláh, this world would be another world.

Recognizing imperfections, which we all have, is a positive step towards spiritual growth. Every living thing must change; it is the very nature of life. This growth and change can be imperceptible and slow or dramatic and rapid….

(From a letter written on behalf of the Universal House of Justice to a National Spiritual Assembly, 2 December 1980)

There should be real incentive for you to courageously face the problems inherent in the situation you describe in your letter, and to firmly resolve to change your way of life. But you must desire to do so. Both you and your Bahá'í friend must first recognize that a homosexual relationship subverts the purpose of human life and that determined effort to overcome the wayward tendencies which promote this practice which, like other sexual vices, is so abhorrent to the Creator of all mankind will help you both to return to a path that leads to true happiness.

(From a letter written on behalf of the Universal House of Justice to an individual believer, 23 August 1982; Lights of Guidance, p. 368, #1229)

…the Faith does not recognize homosexuality as a “natural” or permanent phenomenon. Rather, it sees this as an aberration subject to treatment, however intractable exclusive homosexuality may now seem to be. To the question of alteration of homosexual bents, much study must be given, and doubtless in the future clear principles of prevention and treatment will emerge. As for those now afflicted, a homosexual does not decide to be a problem human, but he does, as you rightly state, have decision in choosing his way of life, i.e. abstaining from homosexual acts.

Your plea for understanding and of justice extended to homosexuals is well taken in many respects, and the House of Justice assures you of its concern for the large number of persons so afflicted. Your work with the homosexual community is praiseworthy, and it permits you personally to exercise the support which is necessary for these often harassed persons, support which you call for in your essay. Moreover, your interest cannot but be therapeutic, at least for the more superficial elements of the problem; however, definitive therapy of the underlying predisposition, which you consider to be innate but the Teachings do not, may have to await additional investigations. As for the responsibility of Assemblies and of individual Bahá’ís, certainly all are called upon to be understanding, supportive and helpful to any individual who carries the burden of homosexuality.

(From a letter written on behalf of the Universal House of Justice to an individual believer, 22 March 1987)

The Universal House of Justice does not feel that the time has come for it to provide detailed legislation on subjects such as abortion, homosexuality and other moral issues. The principles pertaining to these issues are available in the book “Lights of Guidance” and elsewhere. In studying these principles, it should be noted that in most areas of human behaviour there are acts which are clearly contrary to the law of God and others which are clearly approved or permissible; between these there is often a grey area where it is not immediately apparent what should be done. It has been a human tendency to wish to eliminate these grey areas so that every aspect of life is clearly prescribed. A result of this tendency has been the tremendous accretion of interpretation and subsidiary legislation which has smothered the spirit of certain of the older religions. In the Bahá'í Faith moderation, which is so strongly upheld by Bahá'u'lláh, is applied here also. Provision is made for supplementary legislation by the Universal House of Justice – legislation which it can itself abrogate and amend as conditions change. There is also a clear pattern already established in the Sacred Scriptures, in the interpretations made by 'Abdu'l-Bahá and Shoghi Effendi, and in the decisions so far made by the Universal House of Justice, whereby an area of the application of the laws is intentionally left to the conscience of each individual believer. This is the age in which mankind must attain maturity, and one aspect of this is the assumption by individuals of the responsibility for deciding, with the assistance of consultation, their own course of action in areas which are left open by the law of God.

It should also be noted that it is neither possible nor desirable for the Universal House of Justice to set forth a set of rules covering every situation. Rather is it the task of the individual believer to determine, according to his own prayerful understanding of the Writings, precisely what his course of conduct should be in relation to situations which he encounters in his daily life. If he is to fulfil his true mission in life as a follower of the Blessed Perfection, he will pattern his life according to the Teachings. The believer cannot attain his objective merely by living according to a set of rigid regulations. When his life is oriented towards service to Bahá'u'lláh, and when every conscious act is performed within this frame of reference, he will not fail to achieve the true purpose of his life.

Therefore, every believer must continually study the Sacred Writings and the instructions of the beloved Guardian, striving always to attain a new and better understanding of their import to him and to his society. He should pray fervently for divine guidance, wisdom and strength to do what is pleasing to God, and to serve Him at all times and to the best of his ability.

The House of Justice feels it would not be wise for it to make a public statement on the moral issues you mention which are now being discussed widely. In such aspects of morality, the guidance that Bahá'í institutions offer to mankind does not comprise a series of specific answers to these moral issues, but rather the illumination of an entirely new way of life through the renewal of spiritual values. Bahá'ís who are striving to teach the Faith can take advantage of the growing public disquiet about the accelerating moral breakdown through the world to bring to the attention of thoughtful people the fact that such problems are symptoms of a profound malaise which can be healed only throughout acceptance of the divine message. As Bahá'u'lláh states, “the people are wandering in the paths of delusion”, engaging in practices which will lead inevitably to unhappiness and disorder. Inspired by the example of loving compassion set by the Master, let the believers disclose to the wayward multitudes a new mode of living which brings true liberty and abiding happiness…

(From a letter written on behalf of the Universal House of Justice to an individual, 5 June 1988)

The Universal House of Justice understands the concern you feel upon discovering that the Faith includes teachings about homosexuality which differ so markedly from your own views. This discovery may best be regarded not as a challenge to your faith in Bahá’u’lláh but rather as an opportunity for you to acquire a deeper understanding of the Bahá'í teachings and their implications.

When an individual becomes a Bahá’í, he or she accepts the claim of Bahá’u’lláh to be the Manifestation of God bringing a divinely-inspired message from God for the benefit of mankind. Implicit in the acceptance of this claim is the commitment of the believer to embark on the lifelong process of endeavouring to implement the teachings on personal conduct. Through sincere and sustained effort, energized by faith in the validity of the Divine Message, and combined with patience with oneself and the loving support of the Bahá’í community, individuals are able to effect a change in their behaviour; as a consequence of this effort they partake of spiritual benefits which liberate them and which bestow a true happiness beyond description.

As you know, Bahá’u’lláh has clearly forbidden the expression of sexual love between individuals of the same sex. However, the doors are open for all of humanity to enter the Cause of God, irrespective of their present circumstance; this invitation applies to homosexuals as well as to any others who are engaged in practices contrary to the Bahá’í teachings. Associated with this invitation is the expectation that all believers will make a sincere and persistent effort to eradicate those aspects of their conduct which are not in conformity with Divine Law. In the case of homosexuality, the Guardian has stated, in a letter written on his behalf on 26 March 1950, that “through the advice and help of doctors, through a strong and determined effort, and through prayer, a soul can overcome this handicap”.

As to why Bahá’u’lláh forbade the expression of sexual love between people of the same sex, this question relates to the broader and more fundamental question of the purpose of the laws of Bahá’u’lláh and of the Bahá’í teachings on sexual morality The laws do not represent a sterile and inhumane legal code, but rather the divine prescription, a definition of how an individual must act in order to achieve true freedom and spiritual happiness in this world and the next. Bahá’u’lláh wrote that:

The Prophets of God should be regarded as physicians whose task is to foster the well-being of the world and its peoples, that, through the spirit of oneness, they may heal the sickness of a divided humanity. To none is given the right to question their words or disparage their conduct, for they are the only ones who can claim to have understood the patient and to have correctly diagnosed its ailments...

The whole of mankind is in the grip of manifold ills. Strive, therefore, to save its life through the wholesome medicine which the almighty hand of the unerring Physician hath prepared. (Gleanings from the Writings of Bahá’u’lláh, rev. ed. [Wilmette: Bahá’í Publishing Trust, 1984] sec. XXXIV, pp. 80-81)

In a letter dated 6 February 1973 sent to all National Spiritual Assemblies, the Universal House of Justice underlined the importance of the law of God to both individual and social development, and described the effect of obedience to the laws on individual lives:

Just as there are laws governing our physical lives, requiring that we must supply our bodies with certain foods, maintain them within a certain range of temperatures, and so forth, if we wish to avoid physical disabilities, so also there are laws governing our spiritual lives. These laws are revealed to mankind in each age by the Manifestation of God, and obedience to them is of vital importance if each human being, and mankind in general, is to develop properly and harmoniously. Moreover, these various aspects are interdependent. If an individual violates the spiritual laws for his own development he will cause injury not only to himself but to the society in which he lives. Similarly, the condition of society has a direct effect on the individuals who must live within it.

As you point out, it is particularly difficult to follow the laws of Bahá’u’lláh in present-day society whose accepted practice is so at variance with the standards of the Faith. However, there are certain laws that are so fundamental to the healthy functioning of human society that they must be upheld whatever the circumstances...

In considering the effect of obedience to the laws on individual lives, one must remember that the purpose of this life is to prepare the soul for the next. Here one must learn to control and direct one’s animal impulses, not to be a slave to them. Life in this world is a succession of tests and achievements, of falling short and of making new spiritual advances. Sometimes the course may seem very hard, but one can witness, again and again, that the soul who steadfastly obeys the law of Bahá’u’lláh, however hard it may seem, grows spiritually, while the one who compromises with the law for the sake of his own apparent happiness is seen to have been following a chimera: he does not attain the happiness he sought, he retards his spiritual advance and often brings new problems upon himself.

With regard to the Bahá’í teachings on sexuality, the extract (cited below), from a letter dated 5 September 1938, written on behalf of the Guardian to an individual believer, provides a succinct summary:

Briefly stated the Bahá’í conception of sex is based on the belief that chastity should be strictly practiced by both sexes, not only because it is in itself highly commendable ethically, but also due to its being the only way to a happy and successful marital life. Sex relationships of any form, outside marriage, are not permissible therefore, and whoso violates this rule will not only be responsible to God, but will incur the necessary punishment from society.

The Bahá’í Faith recognizes the value of the sex impulse, but condemns its illegitimate and improper expression such as free love, companionate marriage and others, all of which it considers positively harmful to man and to the society in which he lives. The proper use of the sex instinct is the natural right of every individual, and it is precisely for this very purpose that the institution of marriage has been established. The Bahá’ís do not believe in the suppression of the sex impulse but in its regulation and control. (30 June 1988)

...you write that you cannot explain to a friend why her way of love, homosexual love, is wrong and that your lack of understanding on this point also hampers your teaching efforts. Until there is wide recognition of Bahá’u’lláh as the Revealer of the Divine Will, there is no answer that will satisfy all questioners, particularly one who has a vested interest in maintaining that his behaviour is innocuous. Homosexuality has been forbidden by Bahá’u’lláh in His Book of Laws, just as it was forbidden by other Prophets of God....

(From a letter written on behalf of the Universal House of Justice to an individual, 3 July 1990)

The House of Justice was sorry to learn from your letter that your son has recently informed you that he is a homosexual. It commends your attitude of compassion and your efforts to both maintain harmony in your marriage and to keep open the lines of communication to your son. - In answer to your specific question, there is little in the Bahá’í writings that specifically points to the causes of homosexuality itself, but as the House of Justice has emphasized in past letters to individuals who sought its advice on this question, there is much that concerns the nature of man, his inner life and growth, and the way to a true Bahá’í life. In a letter to an individual believer, the beloved Guardian, Shoghi Effendi, gave the following advice:

No matter how devoted and fine the love may be between people of the same sex, to let it find expression in sexual acts is wrong. To say that it is ideal is no excuse. Immorality of every sort is really forbidden by Bahá’u’lláh, and homosexual relationships He looks upon as such, besides being against nature.

God judges each soul on its own merits. The Guardian cannot tell you what the attitude of God would be towards a person who lives a good life in most ways, but not in this way. All he can tell you is that it is forbidden by Bahá’u’lláh, and that one so afflicted should struggle and struggle again to overcome it. We must be hopeful of Gods mercy but not impose upon it.

In general, the House of Justice urges you to avoid dwelling on thoughts of guilt which you, as a parent, would likely experience, and to continue to demonstrate love and acceptance toward your son; such an attitude, however, should imply no agreement with his attitude towards homosexuality. You will, no doubt, want to urge your son to seek appropriate counselling; in this connection you are encouraged to seek the assistance of your National Spiritual Assembly, which has often dealt with such cases, and can most probably assist you in identifying individuals who are experienced in this area and whose views on homosexuality are basically compatible with those of the Bahá’í Faith.

Regarding your husband’s refusal to permit your son to return home, it is understandable that a parent might feel deeply confused and angry when confronted with such questions which go to the very root of what it means to be a human being and what it means to educate and raise a child. Prayer, faith in God, loving consultation and patience will aid you to deal with this difficulty. As for your family members who are causing you further anguish, it is perhaps also to be expected that reactions to such inherently perplexing questions, nowadays compounded more than ever by the general disarray in moral thinking, tend toward extremes, either of resignation or condemnation. You are obliged to hew your own course, as illuminated by the teachings of Bahá’u’lláh. Whether you can persuade anyone of the correctness of your responses, which seek to preserve your relationship to your son and also to avoid alienating your husband, is secondary; the main thing is that you strive to deal with these difficulties in a manner consistent with the spirit of the Cause of God, which is neither harsh and maledictory nor excessively liberal and forbearing. (1 March 1992 on behalf of the Universal House of Justice)

(Letters of The Universal House of Justice, 5 June 1993, Homosexuality, p. 7)

You mention recent research which indicates that there may be a genetic basis for homosexuality; you accept the Bahá’í view of this matter, but you question the use of such terms as “abnormality, handicap, affliction, problem, etc.” since they can create misunderstandings. On the contrary, the House of Justice feels that just such words can be a great help to the individuals concerned. Human beings suffer from many problems, both physical and psychological. Some are the result of the individual’s own behaviour, some are caused by the circumstances in which he grew up, some are congenital. Some human beings are born blind, some suffer from incapacitating accidents or diseases. Such conditions present the individual affected, and those around him, with serious problems, and it is one of the challenges of the human condition that all those concerned should strive to overcome such problems and have understanding and sympathy for the individual so afflicted.

There is a wide range of sexual abnormalities. Some people nowadays maintain that homosexuality is not an abnormality and that homosexuals should be encouraged to establish sexual relations with one or more partners of the same sex. The Faith, on the contrary, makes it abundantly clear that homosexuality is an abnormality, is a great problem for the individual so afflicted, and that he or she should strive to overcome it. The social implications of such an attitude are very important.

The primary purpose of sexual relations is, clearly, to perpetuate the species. The fact that personal pleasure is derived therefrom is one of the bounties of God. The sex act is merely one moment in a long process, from courtship through marriage, the procreation of children, their nursing and rearing, and involves the establishment of a mutually sustaining relationship between two souls which will endure beyond life on this earth.

Some couples are unable to have children, and that, in itself, is an affliction, but this fact does not vitiate all the other bounties of the marital relationship. Some individuals for various reasons are unable to find a spouse, or choose to remain single; they must develop their natures and talents in other ways. One could have concluded that homosexuals could well establish stable relationships with one another for mutual support, similar to the marital relationship of a heterosexual couple who cannot have children. This, indeed, is the conclusion that some churches and governments have come to. But Bahá’u’lláh, having divine knowledge of human nature, shows that such a relationship is not a permissible or beneficial solution to a homosexual’s condition. If a homosexual cannot so overcome his or her condition to the extent of being able to have a heterosexual marriage, he or she must remain single, and abstain from sexual relations. These are the same requirements as for a heterosexual person who does not marry.

This law is no reason for Bahá’ís to consider homosexuals as outcasts. If they are not Bahá’ís there is also no reason to expect them to obey the Bahá’í law in this respect any more than we would expect a non-Bahá’í to abstain from drinking alcohol. (16 March 1992)

(Letters of The Universal House of Justice, 5 June 1993, Homosexuality, p. 11)

The Universal House of Justice received your letter of 6 August 1993 and was very pleased to learn of your interest in the Bahá'í teachings. It notes that the one matter which causes you deep concern is the Bahá'í attitude towards homosexuality, and it has asked us to send you the following brief explanation and analysis of the Bahá'í approach to the matter. First of all, it is important to understand that there is a difference between the Bahá'í attitude towards, on the one hand, the condition of homosexuality and those who are affected by it and, on the other, the practice of homosexual relations.

Basic to the Bahá'í teachings is the concept that it is only God Who knows the purpose of human life, and Who can convey this to us through His Manifestations. A distinguishing feature of human existence is that we have been given the capacity to know and love God and to consciously obey Him. Thus we also have the converse: the ability to turn away from God, to fail to love Him and to disobey Him. Animals are entirely subject to the laws of nature, as ordained by God; that is to say, they act according to the instincts with which they are born.

There is a currently popular philosophy which says that each human being should be free to do whatever he wishes, and makes him happy, so long as his actions do not harm anyone else. This sounds very attractive, especially in a world which has been so oppressed by totalitarian regimes of one kind or another. One of the major difficulties in applying it is to be found in the degree to which individuals’ perceptions of what is harmful vary. Another, which is often overlooked, is the average human being’s ignorance of the divinely intended goal of his existence. Human beings need not only assistance in defining acceptable behaviour of one person towards another, but also guidance which will help them to refrain from doing that which is spiritually damaging to themselves.

When one is living in accordance with the purpose of one’s life one experiences the greatest joy and freedom. At the same time, individuals who are living in this way find that they are living in harmony with each other. This is understandable because all are living in accordance with the purpose of the Creator. This requires, however, the effort to learn what this purpose is, to follow the guidelines that it establishes and to observe the bounds that it sets.

Human beings are at the interface of the animal nature and the spiritual nature. We have the capacity to control and transcend our animal appetites and to infuse our lives with spirituality. By responding to the Message of the Manifestation of God we learn how we should live and draw on the spiritual strength which comes with it. Through studying the Word of God and training ourselves to follow His commandments, we rise to the full stature that He has designed for us.

The material world, in relation to the spiritual world, is a world of imperfections. It is full of dangers and difficulties which have been greatly aggravated by man’s neglect and misuse of his responsibilities. Human society itself, which exists in the material world, is in disastrous disarray.

Our appetites and inclinations are strongly influenced by the condition of our physical make-up, and our bodies are in varying degrees of health, depending upon factors such as heredity, environment, nourishment and our own treatment of them. Genetic variations occur, producing conditions which can create problems for the individual. Some conditions are of an emotional or psychological nature, producing such imbalances as quickness to anger, recklessness, timorousness, and so forth; others involve purely physical characteristics, resulting not only in unusual capacities but also in handicaps or diseases of various kinds.

Whether deficiencies are inborn or acquired, our purpose in this life is to overcome them and to train ourselves in accordance with the pattern that is revealed to us in the divine teachings.

You state that “homosexuals cannot be altered into heterosexuality, all such trials have failed and homosexuals remain so until the day they die.” This is a statement which is still open to dispute, and which Bahá'ís would question. There are, of course, many kinds and degrees of homosexuality, and overcoming extreme conditions is sure to be more difficult than overcoming others. Nevertheless, in a letter written to an individual Bahá'í by Shoghi Effendi’s secretary on his behalf on 26 March 1950, we find the following assurance:

No matter how devoted and fine the love be between people of the same sex, to let it find expression in sexual acts is wrong…

God judges each soul on its own merits. The Guardian cannot tell you what the attitude of God would be towards a person who lives a good life in most ways, but not in this way. All he can tell you is that it is forbidden by Bahá'u'lláh, and that one so afflicted should struggle and struggle again to overcome it. We must be hopeful of God’s mercy but not impose upon it.

The statistics which indicate that homosexuality is incurable are undoubtedly distorted by the fact that many of those who overcome the problem never speak about it in public, and others solve their problems without even consulting professional counsellors.

Bahá'í Assemblies can testify to the number of Bahá'ís who, although having had homosexual orientations, have been able to lead normally happy married lives and raise families.

Nevertheless there are undoubtedly cases in which the individual finds himself (or herself) unable to eliminate a physical attraction to members of the same sex, even though he succeeds in controlling his behaviour. This is but one of the many trials and temptations to which human beings are subject in this life. For Bahá'ís it cannot alter the basic concept taught by Bahá'u'lláh, that the kind of sexuality purposed by God is the love between a man and a woman, and that its primary (but not its only) purpose is the bringing of children into this world and providing them with a loving and protective environment in which they can be reared to know and love God.

The condition of being sexually attracted to some object other than to a mature member of the opposite sex, a condition of which homosexuality is but one manifestation, is regarded by the Faith as a distortion of true human nature, as a problem to be overcome, no matter what specific physical or psychological condition may be the immediate cause. Any Bahá'í who suffers from such a disability should be treated with understanding, and should be helped to control and overcome it. All of us suffer from imperfections which we must struggle to overcome and we all need one another’s understanding and patience.

To regard homosexuals with prejudice and disdain would be entirely against the spirit of Bahá'í teachings. A Bahá'í who has a homosexual orientation is not automatically barred from Bahá'í community life or acceptance or excluded from worship. It is only as a result of behaviour which flagrantly violates the laws and principles of the Faith that a Bahá'í would be advised and cautioned and, if he did not rectify his behaviour, would be deprived of his or her administrative rights.

In the area of behaviour, homosexual intercourse by a Bahá'í is an offence against the law of God and is strongly condemned. Strict laws of sexual behaviour are important, we believe, not merely for the individual, but also for society in general. We may be able to detect some of the beneficial aspects of these laws, just as we can be conscious of the struggle we must go through to observe them, but we certainly do not fully understand their long-term implication; these will become apparent as society evolves.

Bahá'ís believe that the love of God is evident in all His laws, no matter how severe some of them may appear to be, because He is revealing to us the purposed and true pattern for which we are created.

The prohibition of sexual intercourse outside the marriage bond does not by any means imply that there cannot be strong bonds of friendship between persons, whether of the same sex or not. On the contrary, affection and friendship are qualities highly praised in the Bahá'í teachings. This whole question of love and friendship is distorted these days because our civilization has exalted sex and sexuality to a level of importance far beyond its proper place in our lives. Sex has also been wrenched out of its proper context. On the one hand our current culture suffuses every aspect of our lives with sex but, on the other, it isolates the sex act from its natural corollaries of marital life and the bearing and rearing of children.

One of the Bahá'ís asked the Guardian about “soul mates”, and in the reply written on the Guardian’s behalf on 4 December 1954, there is the following very significant comment on the range of those with whom we should develop bonds of affection.

When society adopts Bahá'í moral standards it will become much easier for a person to have close friendships with many other individuals without arousing any suspicion that he or she is also involved in sexual relations with them. The pressure of sexual harassment at work or in social contacts will be removed and it will, at last, be possible for men and women to work together on a footing of complete equality.

We trust that these comments will help you to understand the basis of the Bahá'í attitude to these matters.

(From a letter written on behalf of the Universal House of Justice to an individual, 17 September 1993)

The Research Department has studied carefully the letter of … dated 17 August 1993 in which she raises a number of questions about the Bahá'í view towards homosexuality. These questions are of immediate and urgent concern to her, as she is herself in love with another Bahá'í woman, and is perplexed about how to reconcile what seem to her to be natural desires with the laws and principles of the Faith. We provide the following response.

By way of introduction, it may be useful to recall that the laws and ordinances of his Dispensation Bahá'u'lláh has specifically characterized as “the breath of life unto all created things”, as “the mightiest stronghold”, as the “fruits” of His “Tree”, as “the highest means for the maintenance of order in the world and the security of its peoples”, as “the lamps of His wisdom and loving providence”, as “the sweet-smelling savour of his garment”, as the “keys” of His “mercy” to His creatures. “This book” (The Kitáb-i-Aqdas), He Himself testifies, “is a heaven which we have adorned with the stars of Our commandments and prohibitions.” (Shoghi Effendi, extracted from God Passes By and published in The Kitáb-i-Aqdas: The Most Holy Book [Haifa: Bahá'í World Centre, 1992] pp. 15-16)

As stated in the attached letter written on behalf of the Universal House of Justice, “Bahá'ís believe that the love of God is evident in all His laws, no matter how severe some of them may appear to be, because He is revealing to us the purposed and true pattern for which we are created.”

Regarding …’s question about the areas of the Guardian’s infallibility, we note that the letters written on his behalf on the subject of homosexuality represent his interpretation of the revealed Word on the subject, and are authoritative. They do not, for example, stray into the realm of science, a field in which, as the Guardian himself points out, he is not infallible, by speculating on the possible biological or psychological cause of a predisposition to homosexual tendencies. They do reflect the Guardian’s interpretation based on an infallible understanding of the entire Revelation of Bahá'u'lláh, and form a coherent and consistent whole with the entire body of Bahá'í Sacred Literature and authoritative texts.

We provide two attachments for …’s consideration. The first is a letter written on behalf of the Universal House of Justice to an individual who was investigating the Faith and expressed a concern about the subject of homosexuality. (See 17 September 1993 letter above.) The letter provides a clear summary of the Bahá'í point of view. Regarding the possibility of marriage between two people of the same sex, one of …’s central questions, the letter quotes the letter written on behalf of Shoghi Effendi which states, “No matter how devoted and fine the love may be between people of the same sex to let it find expression in sexual acts is wrong.” The letter of the House of Justice goes on to clarify that “the basic concept taught by Bahá'u'lláh, that the kind of sexuality purposed by God is the love between a man and a woman, and that its primary (but not its only) purpose is the bringing of children into this world and providing them with a loving and protective environment in which they can be reared to know and love God.”

Interestingly, the letter also states that “the prohibition of sexual intercourse outside the marriage bond does not by any means imply that there cannot be strong bonds of friendship between persons, whether of the same sex or not. On the contrary, affection and friendship are qualities highly praised in the Bahá'í teachings. This whole question of love and friendship is distorted these days because our civilization has exalted sex and sexuality to a level of importance far beyond its roper place in our lives. Sex has also been wrenched out of its proper context. On the one hand our current culture suffuses every aspect of our lives with sex but, on the other, it isolates the sex act from its natural corollaries of marital life and the bearing and rearing of children.”

On the question of whether or not there is a biological predisposition to homosexuality, the letter indicates that the question is still open to dispute. In this regard, it may be important to note that while science may find that a predisposition to homosexuality is caused by genetic aberration, and in that sense may be considered “natural”, it does not follow that it is “natural” for some people to be homosexual. A comparison can be drawn with the evidence which suggests that there is a genetic flaw which produces a predisposition to alcoholism. Most people would hesitate to conclude from such evidence that a person with such a genetic aberration would be destined to become an alcoholic in spite of any efforts to the contrary. As the letter states, “The statistics which indicate that homosexuality is incurable are undoubtedly distorted by the fact that many of those who overcome the problem never speak about it in public, and others solve their problems without even consulting professional counsellors.” Furthermore, contrary evidence may well exist but may be overlooked by scientific reporting that is, for one reason or another, biased.

The second attachment is a compilation of extracts from the Writings of Bahá'u'lláh and from letters written by or on behalf of Shoghi Effendi or the Universal House of Justice, a study of which we believer will clarify …’s remaining questions. [See 5 July 1993 above.]

(From a memorandum prepared by the Research Department of the Universal House of Justice, 3 May 1994)

The Universal House of Justice has considered your letters of August 27, 1993, and September 19, 1994, in which you describe the impact of the changing sexual mores and the public debate on homosexuality of some of the members of the American Bahá'í community who are homosexuals.

We are instructed to provide the following guidance in response to the National Spiritual Assembly’s requests for clarification of the Bahá'í law on homosexual practices and for assistance in guiding the believers.

It is important to understand that there is a difference between the Bahá'í attitude toward, on the one hand, the condition of homosexuality and those who are affected by it and, on the other, the practice of homosexual relations by members of the Bahá'í community.

As you know, the Bahá'í Faith strongly condemns all blatant acts of immorality, and it includes among them the expression of sexual love between individuals of the same sex. With regard to homosexual practices, Bahá'u'lláh, in the Kitáb-í-Aqdas, paragraph 107, and Questions and Answers, number 49, forbids paederasty and sodomy. The following extract from one of His tablets reveals the strength of His condemnation:

Ye are forbidden to commit adultery, sodomy and lechery. Avoid them, O concourse of the faithful. By the righteousness of God! Ye have been called into being to purge the world from the defilement of evil passions. This is what the Lord of all mankind hath enjoined upon you, could ye but perceive it. He who relateth himself to the All-merciful and committeth satanic deeds, verily he is not of me. Unto this beareth witness every atom, pebble, tree and fruit, and beyond this ever-proclaiming, truthful and trustworthy tongue.

In a letter dated March 26, 1950, written on behalf of Shoghi Effendi, the authorized interpreter of the Bahá'í Teachings, further explicates the Bahá'í attitude toward homosexuality. It should be noted that the Guardian’s interpretation of this subject is based on his infallible understanding of the Texts. It represents both a statement of moral principle and unerring guidance to Bahá'ís who are homosexuals. The letter states:

To be afflicted this way is a great burden to a conscientious soul. But through the advice and help of doctors, through strong and determined effort, and through prayer, a soul can overcome this handicap.

It is evident, therefore, that the prohibition against Bahá'ís engaging in homosexual behavior is an explicit teaching of the Cause. The Universal House of Justice is authorized to change or repeal its own legislation as conditions change, thus providing Bahá'í law with an essential element of flexibility, but it cannot abrogate or change any of the laws which are explicitly laid down in the sacred Texts. It follows, then, that the House of Justice has no authority to change this clear teaching on homosexual practice.

You mention that concern has been expressed by some of the friends that the unique identity of homosexual Bahá'ís is not sufficiently appreciated by the Bahá'í community. It is important to reflect on the fact that the Writings of the Faith not only acknowledge that each individual has a God-given identity, but they also set out the means by which this identity can achieve its highest development and fulfillment.

Bahá'u'lláh attests that through the Teachings of the Manifestations of God “every man will advance and develop until he attaineth the station at which he can manifest all the potential forces with which his inmost true self hath been endowed.” ‘Abdu’l-Bahá observes that should man’s “natural qualities...be used and displayed in an unlawful way, they become blameworthy.”

Shoghi Effendi, in a letter dated May 25, 1936, written on his behalf, identifies man’s “true self” with “his soul.” In describing the nature of man’s inner spiritual self or reality, he notes that the “two tendencies for good or evil are but manifestations of a single reality or self,” and that the self “is capable of development in either way.” Underlining the importance of education to the actualization of man’s potential, the Guardian concludes:

All depends fundamentally on the training or education which man receives. Human nature is made up of possibilities both for good and evil. True religion can enable it to soar in the highest realm of the spirit, while its absence can, as we already witness around us, cause it to fall to the lowest depths of degradation and misery.

As a framework within which to consider the subject of homosexuality, it is important to acknowledge, with all due humility, that basic to the Bahá’í teachings is the concept that it is only God who knows the purpose of human life, and Who can convey this to us through His Manifestations.

A distinguishing feature of human existence is that we have been given the capacity to know and love God and to consciously obey Him. Indeed, left to himself, man is naturally inclined toward evil. Human beings need not only assistance in defining acceptable behaviour of one person toward another, but also guidance which will help them to refrain from doing that which is spiritually damaging to themselves.

By responding to the Message of the Manifestations of God we learn we should learn how to live and draw on the spiritual strength which comes with it. Through studying the word of God and training ourselves to follow His commandments, we rise to the fullest stature that He has designed for us.

The material world, in relation to the spiritual world, is a world of imperfections. It is full of dangers and difficulties which have been generally aggravated by man’s neglect and misuse of his responsibilities. Human society itself, which exists in the material world, is in disastrous disarray.

Our appetites and inclinations are strongly influenced by the condition of our physical makeup, and our bodies are in various degrees of health, depending on factors such as heredity, environment, nourishment and our own treatment of them. Genetic variations occur, producing conditions which can create problems for the individual. Some conditions are of an emotional or psychological nature, producing such imbalances as quickness to anger, recklessness, timorousness, and so forth; others involve purely physical characteristics, resulting not only in unusual capacities but also in handicaps or diseases of various kinds.

Whether deficiencies are inborn or are acquired, our purpose in this life is to overcome them and to train ourselves in accordance with the pattern that is revealed to us in the divine Teachings.

The view that homosexuality is a condition that is not amenable to change is to be questioned by Bahá’ís. There are, of course, many kinds and degrees of homosexuality, and overcoming extreme conditions is sure to be more difficult than overcoming others. Nevertheless, as noted earlier, the Guardian has stated that “through the advice and help of doctors, through a strong and determined effort, and through prayer, a soul can overcome this handicap.” [Shoghi Effendi, 26 March 1950]

Nevertheless there are undoubtedly cases in which the individual finds himself (or herself) unable to eliminate a physical attraction to members of the same sex, even though he succeeds in controlling his behavior. This is but one of the many trials and temptations to which human beings are subject in this life. For Bahá'ís it cannot alter the basic concept taught by Bahá'u'lláh, that the kind of sexuality purposed by God is the love between a man and a woman, and that its primary (but not its only) purpose is the bringing of children into this world and providing them with a loving and protective environment in which they can be reared to know and love God.

If, therefore, a homosexual cannot overcome his or her condition to the extent of being able to have a heterosexual marriage, he or she must remain single, and abstain from sexual relations. These are the same requirements for a heterosexual person who does not marry. While Bahá'u'lláh encourages the believers to marry, it is important to note that marriage is by no means an obligation. It is for the individual to decide whether he or she wishes to lead a family life or to live in a state of celibacy.

The condition of being sexually attracted to some object other than a mature member of the opposite sex, a condition of which homosexuality is but one manifestation, is regarded by the Faith as a distortion of true human nature, as a problem to be overcome, no matter what specific physical or psychological condition may be the immediate cause. Any Bahá'í who suffers from such a disability should be treated with understanding, and should be helped to control and overcome it. All of us suffer from imperfections which we must struggle to overcome, and we all need one another’s understanding and patience.

To regard homosexuals with prejudice and disdain would be entirely against the spirit of Bahá'í Teachings. The doors are open for all of humanity to enter the Cause of God, irrespective of their present circumstances; this invitation applies to homosexuals as well as others who are engaged in practices contrary to the Bahá'í Teachings.

Associated with this invitation is the expectation that all believers will make a sincere and persistent effort to eradicate those aspects of their conduct which are not in conformity with Divine Law. It is through such adherence to the Bahá'í Teachings that a true and enduring unity of the diverse elements of the Bahá'í community is achieved and safeguarded.

When a person wishes to join the Faith, and it is generally known that he or she has a problem such as drinking, homosexuality, taking drugs, adultery, etc., the individual should be told in a patient and loving way of the Bahá'í Teachings on these matters. If it is later discovered that a believer is violating Bahá'í standards, it is the duty of the Spiritual Assembly to determine whether the immoral conduct is flagrant and can bring the name of the Faith into disrepute, in which case the Assembly must take action to counsel the believer and require him or her to make every effort to mend his ways.

If the individual fails to rectify his conduct in spite of repeated warnings, sanctions should be imposed. Assemblies, of course, must exercise care not to pry into the private lives of the believers to ensure that they are behaving properly, but should not hesitate to take action in cases of blatant misbehavior. The Spiritual Assemblies should, to a certain extent, be forbearing in the matter of people’s moral conduct, such as homosexuality, in view of the terrible deterioration of society in general. The Assemblies must also bear in mind that while awareness of contemporary social and moral values may well enhance their understanding of the situation of the homosexual, the standard which they are called upon to uphold is the Bahá'í standard. A flagrant violation of this standard disgraces the Bahá'í community in its own eyes even if the surrounding society finds the transgression tolerable.

With regard to the organized network of homosexual Bahá'ís mentioned in your letter the Universal House of Justice has instructed us to say that, while there is an appropriate role in the Bahá'í community for groups of individuals to come together to help each other to understand or to deal with certain problem situations, according to the Bahá'í Teachings there can be no place in our community for groups which actively promote a style of life that is contrary to the teachings of the Cause.

It should be understood that the homosexual tendencies of some individuals do not entitle them to an identity setting them apart from others. Such individuals share with every other Bahá'í the responsibility to adhere to the laws and principles of the Faith as well as the freedom to exercise their administrative rights.

The Universal House of Justice will pray that, armed with the guidance contained in this letter, the National Spiritual Assembly will act with love, sensitivity and firmness to assist the believers both to gain a deeper understanding of their true and ennobling purpose in life and to make a strong and determined effort to overcome every handicap to their spiritual development.

(From a letter written on behalf of the Universal House of Justice to a National Spiritual Assembly, September 11, 1995)

Your e-mail messages of 20 October 1998 and 16 February 1999 have been received at the Bahá'í World Centre. In your message of 20 October, you cite two quotations written on behalf of the Guardian giving guidance on how newly enrolled believers whose previous moral behaviour did not accord with the Teachings should be gradually nurtured into bringing their conduct into conformity with the Faith’s high standards. You ask whether the same principle applies in two separate cases, polygamists becoming Bahá'ís, and homosexual couples wherein one or both individuals accept the Faith.

Your understanding is correct in that should a polygamist become a Bahá'í, he would not be required to divorce or separate from any of his spouses; however, he would not be able to enter into a new marriage while still being married to another spouse.

With regard to the second case, in general, when a person who wishes to join the Faith is known to have a problem such as drinking, homosexuality, drug abuse, adultery, etc., he or she should be told in a patient and loving way of the Bahá'í Teachings on these matters. In particular, if persons involved in homosexual relationships express an interest in the Faith, they should not be instructed by Bahá'í institutions to separate so that they may enrol in the Bahá'í community, for this action by any institution may conflict with civil law. The Bahá'í position should be patiently explained to such persons, who should also be given to understand that although in their hearts they may accept Bahá'u'lláh, they cannot join the Bahá'í community in the current condition of their relationship. They will then be free to draw their own conclusions and act accordingly. Within this context, the question you pose about the possibility of the removal of administrative rights should, therefore, not arise.

(From a letter written on behalf of the Universal House of Justice to an individual 5 March 1999)