This is interesting to me, because apart from giving our own views on
the
issue in discussion with other Baha'is, without trying to represent our
opinions as the truth, I thought we weren't supposed to say more than
that
we don't know the reason, perhaps adding that in the Faith "Equality of
men
and women, except in some negligible instances, has been fully and
categorically announced." It seems from what Peter Khan says here that
we
could write articles suggesting reasons for the exclusion of women on
the
House of Justice. I thought that was to be avoided. When I spoke to a
Counsellor as to what I could say if asked about the composition of the
House of Justice he said to say that we don't know, but that membership
on
the House of Justice is not a spiritual but administrative station. I
haven't read the book by Peter and Janet Khan. I gather that it
suggests
reasons for the exclusion of women, and that the "other ideas" mentioned
above are related to the exclusion of women. Thoughts, anyone?
David
David,
I'm not sure addressing such an issue head on is helpful. In fact it may
be missing the point of what we are teaching when we teach the Faith.
Abdu'l-Baha, in many of his addresses, used what might be called an
ennobling principle to provide a solution to a social issue. I'm copying
here some notes I wrote on the issue of science and religion, for a
Baha'i Autumn school.
First, he tended to begin with a view which is accepted by his audience,
either by being historical or philosophical or factual; or will uplift
the audience by reflecting their highest nature back to them. And, of
course that is in line with Baha'u'llah's teachings.
Eg
God's greatest gift to man is that of intellect, or understanding.
(Abdu'l-Baha, Paris Talks, p. 41)
Second, he was not averse to bringing to attention contradictions in the
social fabric of society where it exemplified the need for Baha'u'llah's
teachings.
I am filled with wonder and surprise to notice what interest and
excitement has been aroused throughout the whole country on account of
the death of twenty people, while they remain cold and indifferent to
the fact that thousands of Italians, Turks, and Arabs are killed in
Tripoli!
(Abdu'l-Baha, Paris Talks, p. 114)
Third, he defines the core issue, the fundamental spiritual principle,
at the heart of the matter, by providing a rational standard which has
internal consistency both with the Baha'i terminology and the topic of
interest. This issue is important, because science is not consistent.
Science is driven by world view. World view is driven (in part) by
religion. The fundamentals of religion are consistent but in a way that
philosophy finds difficult to evaluate. You can see where this takes us.
Baha'u'llah and Abdu'l - Baha therefore makes the fundamental
connections perhaps in the understanding that the consistency will allow
the scientist to create the 'correct' types of sciences.
Although to acquire the sciences and arts is the greatest glory of
mankind, this is so only on condition that man's river flow into the
mighty sea, and draw from God's ancient source His inspiration. When
this cometh to pass, then every teacher is as a shoreless ocean, every
pupil a prodigal fountain of knowledge. If, then, the pursuit of
knowledge lead to the beauty of Him Who is the Object of all Knowledge,
how excellent that goal
(Abdu'l-Baha, Selections from the Writings of Abdu'l-Baha, p.
110)
Fourthly, he provides a concise, take-home message, that not only
summarises the argument, but often takes it to a higher level. We might
call it an ennobling solution.
God made religion and science to be the measure, as it were, of our
understanding. Take heed that you neglect not such a wonderful power.
Weigh all things in this balance.
To him who has the power of comprehension religion is like an open book,
but how can it be possible for a man devoid of reason and
intellectuality to understand the Divine Realities of God?
Put all your beliefs into harmony with science; there can be no
opposition, for truth is one. When religion, shorn of its superstitions,
traditions, and unintelligent dogmas, shows its conformity with science,
then will there be a great unifying, cleansing force in the world which
will sweep before it all wars, disagreements, discords and struggles --
and then will mankind be united in the power of the Love of God.
(Abdu'l-Baha, Paris Talks, p. 145)
Fifthly, when he is looking at a concept from science, such as
evolution, he does so consistently from the point of elevating the
status of humanity, not in terms of power but in terms of virtue,
knowledge, reasoning, and creativity; of higher orders. He strives to
reinforce to the audience that they are spiritually noble and great, of
a higher order. He does not ignore the science, although he does look at
lack of evidence in the argument, and looks more favourably at
interpretations of science that support the ennobling principle. In
otherwords, he unites the concepts of science and religion at their
highest forms. In the particular case of evolution, there is some
diffficulty in fully following Abdu'l-Baha's explanation without some
background in the terminology of the Eastern Philosopher's of which he
speaks. An explanantion is the subject of the Book: Evolution and Baha'i
Belief. This difficult subject supporting the argument for the
standardisation of terminology in any complex argument. Nonetheless,
Abdu'l-Baha doesn't fail to get across his key message for all of the
difference between western science and eastern philosophical
terminology.
Which brings us to
Sixthly, he didn't dwell on long explanations of who said what and the
fine details of terminology. This wasn't to his purpose which was
always, and regardless of topic, to help his audience in their search
for spiritual truth and spiritual action.
Maybe this might give some insights about how we should be looking at
equality of men and women as well.
Owen
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