Bahá'í "Building the Kingdom" Conference 		
Martha L. Schweitz
Milwaukee, WI, 6/28/01-7/1/01			
mschweitz@usbnc.org
Workshop presentation 
(revised version, 9/4/01)	
tel.: 847-733-3539


Leadership in the Bahá'í Community 
– In Concept and Practice

The word "lead" has many meanings. It is 
derived (according to Webster's) from an Old 
English word meaning "to go." As a noun, "lead" 
means the position at the front, vanguard, the 
principal role in a drama, or a measure of 
advantage, as in "she has a 10-foot lead." As a 
verb, "lead" means to guide on a way, especially 
by going in advance, to direct or have charge 
of activities, to be first. "Leader" means 
something or someone who leads, a guide, a 
conductor, or a person who has commanding 
authority or influence. Note that according 
to this definition, a "leader" may or may 
not have commanding authority.

The Universal House of Justice wrote, in a 
letter dated May 19, 1994, to the National 
Spiritual Assembly of the United States: 
". . . leadership is that expression of 
service by which the Spiritual Assembly 
invites and encourages the use of the 
manifold talents and abilities with which the 
community is endowed, and stimulates and guides 
the diverse elements of the community towards 
goals and strategies by which the effects of a 
coherent force for progress can be realized." 

I. Initial questions

1. Why discuss leadership? How can this term have 
such positive connotations for some people within 
the Bahá'í community and negative connotations 
for others?

2. What are the meanings of "leadership" in the 
Bahá'í Writings? "Leadership" by the Central 
Figures of the Faith, by Bahá'í institutions, by 
categories of Bahá'ís (for example, youth or a 
national community), and by individuals 
generally. How is "leadership" used in the 
U.S. national Five Year Plan? 
(See quotations in Parts VI and VII below.)

II. Distinction between "authority" and 
"leadership"

"Authority" in general means the power to 
influence or command thought, opinion, or 
behavior. 

Governing authority entails the power to 
command behavior. Religious authority, in some 
traditions, entails the power to command thought 
and opinion. Other sorts of authority exercise 
influence, but have no "power to command," such 
as "moral authority" or "persuasive authority."

Leadership does not necessarily imply 
having the power to command anything. Someone 
can be a "leader" and "guide others on a way" 
without having governing or religious authority.

We have entered the age of "corporate" 
(collective, group) authority in governance. 
Elected Bahá'í institutions (local, national, 
international) are the only loci of governing 
authority in the Bahá'í system.

Bahá'ís as individuals have no governing or 
religious authority, but are nevertheless 
enjoined to "lead" ("guide" may be a better 
word in most contexts) in many different ways.

III. Basic concepts of leadership, based on Bahá'í 
principles

Leadership — understood as an expression 
of service enabling all to advance and develop 
toward their shared goals — is a good thing.

Leadership — understood as an expression 
of self (lower nature), creating a personal 
following or oppressing others — is a bad thing. 

Leadership as an expression of service
1)Qualities:
a)motivated by desire for service
b)selfless; other-serving
c)humility
d)sense of human equality/oneness
e)loving care for others	

2)Methods
a)consultation & delegated authority
b)broad participation
c)ends and means both principled
d) love and efficiency joined (VII.A 
below)
e) (plus: sense of humor?)

3)Effects
a)empowers/develops others
b)advances purposes of the group
c)inspires individual initiative
d)builds unity	

Other forms of leadership, at their worst
1) Qualities 	         
a) motivated by desire for power
b)selfish; self-serving
b)pride
c)sense of leader's superiority	
d)carelessness of others
	
2)Methods	         
a)authoritarian command
b)no participation
c)ends justify the means    
d)efficiency at any human cost
						
3)Effects		         
a)subjugates others
b)advances purposes of the leader
c)suppresses individual initiative
d)produces divisiveness


IV. Leadership by Spiritual Assemblies

What are some practical ways in which a Spiritual 
Assembly can exercise leadership as an expression 
of service, with a view to the qualities, methods, 
and effects just identified? (Refer to quotation VI.A 
below.)

V. Ways in which individuals are called to 
exercise leadership

1.	As individuals in human relationships we 
necessarily influence each other, one way or 
another, and have the opportunity to guide, 
encourage, inspire, support, teach, train and love 
others in ways that will help them choose their path 
and advance. This can be done through words, 
deeds, and example. To deny that this is a form of 
leadership, to say that "I am only a servant" (and 
not also a leader/guide), may amount to denying 
spiritual accountability for the effects that our 
words and actions have on others. Creating a culture 
of encouragement requires not only patting each 
other on the back, but listening with both mind and 
heart, celebrating each other's progress, having real 
confidence in others, seeing the best in everyone, 
creating trust, modeling behavior, mentoring, etc.

2.	As members of Spiritual Assemblies or 
other consultative bodies we share "multiple" 
leadership with the other members, as the need 
arises. Groups require leadership to function, but 
leadership in both shaping and carrying out 
collective decisions shifts among members 
depending on their capacities relative to the subject 
at hand. Thus, leadership within groups is not only 
"multiple" it is "temporary," and not necessarily 
connected to holding a particular office within the 
group. (The field of group dynamics has much to 
offer in this area.)

3.	When an individual assumes a supervisory 
position in any organization, whether managing a 
work crew, a non-profit organization, a government 
department, a school, or a business corporation, that 
individual by definition assumes a position of 
leadership. The theory and skills for how to lead 
effectively in any and all of these situations is a 
primary focus in the field of organizational 
management. The authority and leadership 
exercised by an individual is not personal but is 
delegated through the organizational structure. The 
individual is accountable ultimately to the 
organization's top leadership for exercising this 
authority in accordance with established standards 
and principles. (See Dorothy Marcic, Managing 
with the Wisdom of Love: Uncovering Virtue in 
People and Organizations [San Francisco: Jossey-
Bass, 1997], for the ideas of a Bahá'í who is also an 
expert in the field.)

4.	When an individual serves as a member of 
an appointed Bahá'í institution (Counselors, 
Auxiliary Board members, assistants), she or he 
acquires no governing or religious authority but 
does acquire explicit responsibilities to guide, 
support, encourage, educate, teach, protect and 
advise both Bahá'í communities and elected 
institutions (at their respective levels). This 
constitutes a critical leadership role in the Bahá'í 
system, complementing the role of elected 
institutions, and is understood as an expression of 
service in the terms described above. Accountability 
for performing such service flows upwards, 
ultimately to the Universal House of Justice. 
(Again, we may not wish to use the term 
"leadership" within the Bahá'í community to refer 
to this role, but the rest of the world studies such 
roles within communities under the rubric of 
"leadership" so it is helpful if we know how to 
discuss it in these terms. See quotation VI.J below.)

5.	When a Spiritual Assembly delegates 
responsibility/authority to an individual to act on 
its behalf, the individual so serving ceases to speak 
with his/her own voice and serves as the voice and 
face of the institution. After all, Assemblies have no 
voice or face other than that of individuals 
legitimately representing them. It is fruitful to 
consider what should change within an individual 
— in terms of perspective, approach, psychology, 
knowledge and spirit — when she/he steps into this 
role of exercising not only institutional leadership 
but also a designated portion of the governing 
authority of the institution. The individual is 
accountable to the Assembly for his or her conduct 
when acting in such capacity. 

Whatever the leadership role or position of an 
individual, the principles of leadership as an 
expression of service can (for Bahá'ís, must) be 
applied. Positions of leadership and authority in the 
world continue to be criminally abused, but the best 
current thinking in the fields of group dynamics, 
organizational management, and feminism are 
strongly consistent with Bahá'í principles. Bahá'í 
institutions and organizations have a priceless 
opportunity to become leaders in leadership, by 
learning how to put these principles into practice 
and sharing what we learn.


VI. Quotations on leadership from the Bahá'í 
Writings

A. "I would specifically remind you that in the text 
of the said By-Laws which to the outside world 
represents the expression of the aspirations, the 
motives and objects that animate the collective 
responsibilities of Bahá'í Fellowship, due emphasis 
should not be placed only on the concentrated 
authority, the rights, the privileges and prerogatives 
enjoyed by the elected national representatives of 
the believers, but that special stress be laid also on 
their responsibilities as willing ministers, faithful 
stewards and loyal trustees to those who have 
chosen them. Let it be made clear to every inquiring 
reader that among the most outstanding and sacred 
duties incumbent upon those who have been called 
upon to initiate, direct and coordinate the affairs of 
the Cause, are those that require them to win by 
every means in their power the confidence and 
affection of those whom it is their privilege to serve. 
Theirs is the duty to investigate and acquaint 
themselves with the considered views, the 
prevailing sentiments, the personal convictions of 
those whose welfare it is their solemn obligation to 
promote. Theirs is the duty to purge once for all 
their deliberations and the general conduct of their 
affairs from that air of self-contained aloofness, 
from the suspicion of secrecy, the stifling 
atmosphere of dictatorial assertiveness, in short, 
from every word and deed that might savor of 
partiality, self-centeredness and prejudice. Theirs is 
the duty, while retaining the sacred and exclusive 
right of final decision in their hands, to invite 
discussion, provide information, ventilate 
grievances, welcome advice from even the most 
humble and insignificant members of the Bahá'í 
family, expose their motives, set forth their plans, 
justify their actions, revise if necessary their verdict, 
foster the sense of interdependence and co-
partnership, of understanding and mutual 
confidence between them on one hand and all local 
Assemblies and individual believers on the other." 
(Shoghi Effendi, letter dated October 18, 1927, to 
the National Spiritual Assembly of the United 
States and Canada, in Bahá'í Administration, 1974 
ed., pp. 143-44.)

B. "The first quality for leadership, both among 
individuals and Assemblies, is the capacity to use 
the energy and competence that exists in the rank 
and file of its followers. Otherwise the more 
competent members of the group will go at a 
tangent and try to find elsewhere a field of work 
where they could use their energy." (Letter written 
on behalf of Shoghi Effendi, August 30, 1930, to 
the National Spiritual Assembly of the United 
States and Canada, in The Local Spiritual Assembly, 
pp. 22-23.)

C. "There is certainly a place in the Cause for 
outstanding people, and we need more of them. But 
the administration must function on a consultative 
basis, not leadership." (Letter written on behalf of 
Shoghi Effendi, July 5, 1947, in Prominent People, 
p. 272.)

 D. "Leaders of religion, in every age, have 
hindered their people from attaining the shores of 
eternal salvation, inasmuch as they held the reins of 
authority in their mighty grasp.  Some for the lust of 
leadership, others through want of knowledge and 
understanding, have been the cause of the 
deprivation of the people." (Bahá'u'lláh, The Kitáb-
i-Íqán, p. 15.)

E. "Amongst the people is he whose learning hath 
made him proud, and who hath been debarred 
thereby from recognizing My Name, the Self-
Subsisting; who, when he heareth the tread of 
sandals following behind him, waxeth greater in his 
own esteem than Nimrod. Say: O rejected one! 
Where now is his abode? By God, it is the 
nethermost fire." (Bahá'u'lláh, The Kitáb-i-Aqdas, 
para. 41.)

F. "Now some of the mischief-makers, with many 
stratagems, are seeking leadership, and in order to 
reach this position they instill doubts among the 
friends that they may cause differences, and that 
these differences may result in their drawing a party 
to themselves.  But the friends of God must be 
awake and must know that the scattering of these 
doubts hath as its motive personal desires and the 
achievement of leadership. 
     	Do not disrupt Bahá'í unity, and know that 
this unity cannot be maintained save through faith 
in the Covenant of God." ('Abdu'l-Bahá, Selections 
from the Writings of 'Abdu'l-Bahá, pp. 214-15.) 
	
G. "The American nation, of which the community 
of the Most Great Name forms as yet a negligible 
and infinitesimal part, stands, indeed, from 
whichever angle one observes its immediate 
fortunes, in grave peril. . . . These same fiery 
tribulations will not only firmly weld the American 
nation to its sister nations in both hemispheres, but 
will through their cleansing effect, purge it 
thoroughly of the accumulated dross which 
ingrained racial prejudice, rampant materialism, 
widespread ungodliness and moral laxity have 
combined, in the course of successive generations, 
to produce, and which have prevented her thus far 
from assuming the role of world spiritual leadership 
forecast by 'Abdu'l-Bahá's unerring pen — a role 
which she is bound to fulfill through travail and 
sorrow. (Shoghi Effendi, Citadel of Faith, pp. 126-
27.)

H. "He feels the importance of young believers 
taking an active part in every field of service cannot 
be overestimated, for they must carry on the great 
work of reconstruction into the future, which will be 
in dire need of spiritual example and leadership." 
(Letter from Shoghi Effendi, 16 March 1941, in 
Youth, pp. 428-29.)

I. "For any person, whether Bahá'í or not, 
his youthful years are those in which he 
will make many decisions which will set 
the course of his life. . . . Most 
important of all, it is during this period 
that the mind is most questing and that the 
spiritual values that will guide the 
person's future behaviour are 
adopted.  These factors present Bahá'í 
youth with their greatest opportunities, 
their greatest challenges, and their 
greatest tests 
— opportunities to truly apprehend the 
Teachings of their Faith and to give 
them to their contemporaries, challenges 
to overcome the pressures of the world 
and to provide leadership for their and 
succeeding generations, and tests 
enabling them to exemplify in their 
lives the high moral standards set 
forth in the Bahá'í Writings." 
(Letter of the Universal House of 
Justice to Bahá'í Youth 
in every land, June 10, 1966, 
in Lights of Guidance, p. 215.) 

J. "And above all, the love and respect in which 
they [Auxiliary Board members] are held create for 
them the opportunity to act as standard-bearers and 
lead the community in action." (The Universal 
House of Justice, The Institution of the Counsellors 
[2001], p. 14.)


VII. Other quotations

A. In the Five Year Plan of the National Spiritual 
Assembly of the United States, local Spiritual 
Assemblies are told that their "mission is to exercise 
spiritual leadership, functioning as 'instruments of 
the spirit of the Faith' and 'loving shepherds of the 
multitudes.'" Addressing itself to youth, the 
National Assembly writes: "You have reached the 
age of spiritual maturity and now must strive to 
become leaders and sources of strength to your 
families and your communities. . . . Take a leading 
role in improving the spiritual and social quality of 
Bahá'í community life." Bahá'í communities are to 
"[f]oster the spirit of loving encouragement and 
support to Bahá'í families; celebrate the efforts of 
children, youth, and adult Bahá'ís." The mission of 
Regional Training Institutes is "to devise systematic 
sequences of training on the fundamental verities of 
the Bahá'í Faith and the skills of teaching and 
administering the Faith with efficiency and love."

B. "Núr University . . . was founded, in large part, 
to help develop leaders who understand the linkage 
between individual and social transformation. . . . 
Núr's moral leadership program teaches participants 
that they have the obligation to search for, adopt 
and live by moral precepts. Leadership is shown to 
be a responsibility that is exercised by all members 
of society and requires the development of specific 
moral capabilities." (Bahá'í World Centre, 
"Overcoming Corruption and Safeguarding 
Integrity in Public Institutions: A Bahá'í 
Perspective," May 2001.)

C. "The idea of The Servant as Leader came out of 
reading Herman Hesse's Journey to the East. In this 
story we see a band of men on a mythical journey  . 
. . . The central figure of the story is Leo who 
accompanies the party as the servant who does their 
menial chores, but who also sustains them with his 
spirit and his song. He is a person of extraordinary 
presence. All goes well until Leo disappears. Then 
the group falls into disarray and the journey is 
abandoned. . . . Leo, whom [the narrator] had first 
known as servant, was in fact the titular head of the 
Order, its guiding spirit, a great and noble leader. . . 

	[T]he great leader is seen as servant first, 
and that simple fact is the key to his greatness. Leo 
was actually the leader all of the time, but he was 
servant first because that was what he was, deep 
down inside. Leadership was bestowed upon a man 
who was by nature a servant. It was something 
given, or assumed, that could be taken away. His 
servant nature was the real man, not bestowed, not 
assumed, and not to be taken away. He was servant 
first." (Robert K. Greenleaf, The Servant as Leader, 
1991, pp. 1-2.)