Developing the Nineteen Day Feast

Developing the Nineteen Day Feast
Action is key in strengthening observance so it ‘encourages benevolent
pursuits’
Seventh in a series of articles on the Nineteen Day Feast
By the Office of Development Research

The Master said, “This Feast is held to foster comradeship and love, to call God to mind
and supplicate Him with contrite hearts, and to encourage benevolent pursuits. That is,
the friends should there dwell upon God and glorify Him, read the prayers and holy
verses, and treat one another with the utmost affection and love. … Let all discussion
centre on the doing of charitable acts and holy deeds, that laudable results may be the
fruit thereof.”
This series of articles has looked at the Feast’s role in comradeship and love among
the believers, at the devotional aspect of this important institution and at effective
consultation. But what of “benevolent pursuits”?
Let’s begin by thinking about what “benevolence” is, some of the ways benevolence
can be expressed, and how encouragement of benevolent pursuits can enhance and
develop the Feast experience.
Benevolence is, literally, good will, charitableness, a desire to do good to others, an
act of kindness. Thus, when ‘Abdu’l-Bahá says we should treat one another with
affection and love, He is also expanding on the definition of benevolence. His example in
this regard is clear: sending sweets from the Feast with a child, for instance, to the mother
whose illness had kept her home.
Model of benevolence
The most fundamental model of benevolence is to be found in the relationship between
God and His children. Bahá’u’lláh’s revealed prayers explain ways that God shows us
His benevolence: “Whenever I ponder my evil doings and Thy benevolence, my heart
melteth within me, and my blood boileth in my veins.” Our hope, indeed, lies in that
benevolence: “O God my God! Thou seest me standing before the door of Thy forgiveness
and benevolence. …”
This model of benevolence is put into action in the relationships between people, as
for example when Bahá’u’lláh exhorts His followers: “Show forbearance and
benevolence and love to one another. Should any one among you be incapable of
grasping a certain truth, or be striving to comprehend it, show forth, when conversing
with him, a spirit of extreme kindliness and good-will. …”
Benevolence is also an outcome of the operation of the Administrative Order, of
which the Feast itself is such a central part: “The institutions of the Bahá’í Administrative
Order, now being raised in all parts of the world through the endeavors of the believers,
are the precursor, the nucleus and the pattern of that World Order which will, in the
course of time, exert its full benevolent influence on all the peoples of the earth.”
‘Abdu’l- Bahá described benevolence as an aspect of the law of God, a law which, He
says, “shows mercy to the poor, defends the oppressed, gives to the wretched and uplifts
the fallen.”
Action is the key
These last phrases all hinge on action words, benevolence expressed in action. What
actions might be involved? On a personal level, we are to show forth “extreme
kindliness,” “treat one another with the utmost affection and love,” and enjoy
comradeship with one another. ‘Abdu’l-Bahá also said, however, that “all discussion”
should focus on “the doing of charitable acts and holy deeds,” which raises the
possibility of a shared expression of benevolence, of collective action. Benevolence, or
benevolent pursuits, must therefore have both individual and collective dimensions.
Philanthropy is a related concept. Both it and benevo lence influence our
understanding of Bahá’í social and economic development. Love, mercy and the
improvement of the spiritual and material life of mankind are the threads that tie these
concepts together.
‘Abdu’l- Bahá describes philanthropy in words similar in tone to the above
dictionary definition of benevolence: “But in this wonderful dispensation, philanthropic
affairs are for all humanity, without any exception, because it is the manifestation of the
mercifulness of God. … Therefore, my hope is that the friends of God, every one of them,
may become as the mercy of God to all mankind.”
The Universal House of Justice called our attention to social and economic
development with these words: “From the beginning of His stupendous mission,
Bahá’u’lláh urged upon the attention of nations the necessity of ordering human affairs in
such a way as to bring into being a world unified in all the essential aspects of its life. In
unnumbered verses and tablets He repeatedly and variously declared the ‘progress of the
world’ and the ‘development of nations’ as being among the ordinances of God for this
day. The oneness of mankind, which is at once the operating principle and ultimate goal
of His Revelation, implies the achievement of a dynamic coherence between the spiritual
and practical requirements of life on earth.”
When we think about the benevolent pursuits to be encouraged at the Feast, then, the
whole range of individual and community initiatives directed at improving and ordering
the lives of people is eligible for our consideration in the sacred environment of that
institution.
The effect on Feast
Consider the Feast model current in a great number of communities today: prayers and
readings; consultation (sometimes) about the letter from the National Spiritual Assembly
and the local Treasurer’s report; then refreshments.
Now envision a Feast whose consultation is a brainstorming session devoted to
finding ways for the friends, individually as well as in community, to “become as the
mercy of God to all mankind” through their charitable deeds, identifying needs inside and
outside the community and consulting on approaches to meeting the needs.
As the ideas flow, an atmosphere of encouragement prevails; you hear “That’s a
good idea, Mehran; what could I do to help you?” and “I have a car and some tools;
maybe that would help with the project to refurbish the community center.” The Local
Spiritual Assembly notes items it wishes to consider in consultation. Teams begin to form
of those who share an interest, while others hear new ideas for personal action.
The following month, people report back: this project went really well, that idea hit
some obstacles; the Local Assembly shares the product of its consideration. The friends
discuss how to carry the ideas and actions to the next stage.
Perhaps things start small: Phil and Mary decide they are going to do something on
their own, but as they get some successes and share their excitement with the community,
more people decide to lend a hand or to copy the Mary-and-Phil model.
A starting point like that makes sense for a small group or community. Where there
are more resources, more connections with the outside community, and a greater pool of
talents, interests and skills to draw from, there is practically no limit to what is possible.
The first, most important step, is to understand that the Feast is about more than the
internal affairs of the community; at its most basic level it is about personal benevolence,
evident in the way we treat each other, yet Feast can also be a place where efforts
embracing the whole community can find encouragement and enlist willing souls, so that
“the friends of God, every one of them, may become as the mercy of God to all mankind.”