The Selection Process
Baha’u’llah instructed a Council of Consultation to be formed for the appointment of trustees at a time when the formation of a House of Justice does not cause injustice upon the trustees or those they serve. Baha’u’llah refrained from appointing anyone Himself. The time for appointment was too early due to kindled fire within the lands. He says “if today in various cities institutions specifically known by the name of House of Justice and the like become known, there is danger for all, as the people are immature. Leave them until their backs are strengthened and they attain their maturity.”
The Council’s results are confirmed by the signatures of believers of the lands. This suggests there could be a separation in duties. The trustees are different than the Council of Consultation, who are different than the signatories of the results. The signatories would act as a notary and witness, testifying to the integrity of the selection process. The Council does not need to function through election, although that could be an option. The consultation would follow the rules set forth in Chapter 21, which would be guided by the Holy Spirit. Baha’u’llah reminds the Council to “let them hold fast unto whatsoever leads to exaltation, elevation, dignity, composure, goodly deeds, spiritual qualities, words of counsel, and the reformation of heedless souls, according to the requirements of the days.”
The Council process does not need to be rigid, as the consultation needs to be according to the requirements of the days. What might be relevant in 2026 may not be relevant five hundred years later. These Councils and the Houses of Justice act “until God shall come with His command.” Once the next Manifestation of God appears, this process ends.
In the Kitab-i-Aqdas and a few other tablets, Baha’u’llah does specifically say men serve on the Houses of Justice. There are some people who say only men can serve on the Houses of Justice due to how gender language is used. In a letter contained in BH00158 addressed to Narjis and Sakinih Khatun, he tells them any women who have partaken of the Choice Sealed Wine (The Kitab-i-Aqdas) are men, knights of the field. He warns of those who are deprived of certitude due to vain imaginings (illusions), while women such as them bring the light of certitude. BH00158 provides many statements regarding the station of women.
Thus, gendered terminology does not limit spiritual capacity. The measure of one’s fitness for the House is not outward form but inward reality. Those who have drunk from the Choice Sealed Wine are men in spirit. They are steadfast, detached, and radiant in faith. The Council must therefore discern the measure of this inner knightliness when selecting members, whether male or female in body.
Roles of the Houses of Justice
The Houses of Justice are to serve various interlinked roles. They include being trustees of the Merciful, the representatives of God, the shepherds of the sheep of God, and the dawning places of His command. These roles are broad in scope but they are also quite well-defined. In further sections, I will clarify each of the four roles.
In each role, there is no room to expand the scope beyond the limits what Baha’u’llah stated. There is no room to add additional roles, either. In the Tablet of the Houses of Justice, Baha’u’llah tells the members of the Houses of Justice to “be mindful not to act contrary to what has been revealed in the divine verses in this mighty, eternal Manifestation, for whatever the True One—exalted is His station—has decreed is indeed what is best for the servants.” He includes another restriction; religious practices should follow what God has revealed in His Book.
He says in the same tablet these roles exist with the authority of the people. This means a House of Justice cannot be formed without the authority of the people, as we saw with the selection process. This also means the people must consult on what roles the House of Justice will serve. The House of Justice does not establish its own authority. In receiving the authority of the people, Baha’u’llah offers a first priority, followed by the other matters they should consult on. I interpret this to be a potential ranking, or a progression of the roles the House of Justice may take on over time. The next sections will discuss five separate authorities derived from the Tablet of the House of Justice, the four roles of the Houses of Justice in fulfilling what they have been authorized to do, and the progressive nature of these authorities.
Authority #1: The Propagation of the Cause of God
The first authority is the propagation of the Cause of God. If we were to assign a virtue, this would be the illumination phase of the House of Justice. The members of the House of Justice shine as one Mirror, manifesting divine light through their service. The Cause of God would include all aspects of a person within their social life, their affectionate relationships, and the various roles they fulfill. It also includes all of the preparatory steps to enhance the public sphere, such as the belief in God, the soul, the spiritual worlds, the Day of Resurrection, the Manifestations of God, the spiritual practices, the development of virtues, the recognition of rights, the ownership of responsibilities, and refinement within our personal lives.
To propagate means to reproduce, multiply, and to be fruitful. There are two main ways the Cause of God can expand. The first is for the Cause to be newly embraced by others whose conscious has been awakened. The second is for the Cause to inspire a healthy family life, where children are born to parents who holistically embrace the Cause. Both pathways would fall under the first authority of the House of Justice.
Role #1 Trustees of the Merciful: The foundation is for the trustees to consult on the welfare of others, just as they consult on their own. This is where the witness, trustee, and helper model is first institutionalized. They see where people are struggling and with what resources they do have, consult on a solution, and help. To assist, they manage endowments dedicated to charitable purposes. These charitable purposes can include being used towards elevated places of the Cause, such as the maintenance of the pilgrimage sites in Shiraz and Baghdad and Mashriq’ul-Adhkars. The trustees elevate the Cause, but not themselves. Finally, these endowments could be used to safeguard Baha’u’llah’s Word, promote translation efforts, and publish Baha’u’llah’s Word.
Role #2 Representatives of God: The foundation is to be an advocate on behalf of God, with full accountability for their actions and decisions. This would be the public-facing role. An example would be to share the nine Illuminations from the Tablet of Ishraqat to leaders, organize or support the organization of public dialogue focused on the teachings of Baha’u’llah in relevant context. Representatives act as exemplars, actively demonstrating through their lives how to live the Cause. Finally, they show full accountability. Maybe they provide transcripts of their consultations and public accounting of the endowments they receive and how endowments are spent.
Role #3 Shepherds of the sheep of God: As shepherds, they help guide the community through consultation. They protect by ensuring the propagation does not bring harm, Baha’u’llah’s Word is not altered, nor that anyone’s own words do not become equal to or greater than Baha’u’llah’s. They promote an environment where affectionate relationships are encouraged and supported. They encourage community members to consult together and have a healthy social life. Protection does not equal policing, but by being vigilant.
Role #4 Dawning places of His command: This role is not about enforcement, legislation, or membership as propagation can only be had through invitation, not coercion. To be dawning places of His command, think of the role of the Mashriq’ul-Adhkar in the life of a community. They serve as the dawning places of the remembrance of God. To be a dawning place, one must be seen as a symbol of God’s light rising from the horizon in fellowship. A House of Justice could lead or support festivals, holy days, remembrance services, or monthly hospitality. They celebrate marriages and births, without officiating over them. They help inspire artistic endeavors or scholarly research into Baha’u’llah’s teachings, sciences, and other forms of knowledge which shed light on truth.
There are many ways a House of Justice can consult on and help propagate the Cause of God. The most important aspect is those who are chosen to serve must be diligent in their virtues, and understand the community does not exist to serve them. They exist to serve the community. The authority is given to the House through the people’s trust. Should that trust be withdrawn through consultation by the people, the House’s mandate ceases. As long the House consults in the spirit Baha’u’llah ordained, it is confirmed by the Holy Spirit. Thus, the people and the House are co-trustees of one Cause, each guarding the other from injustice.
When propagation has been successful to a degree the people are pleased with, the people may choose to consult on whether to give the House its second authority.
Authority #2: The Morals of Souls
The second authority is the morals of souls. Where authority one was focused on illumination through propagation, the House of Justice will add refinement to its responsibilities. They will nurture virtue and conscience to assist inner transformation of the individual and transformation of the communities.
Role #1 Trustees of the Merciful: They view morality as a trust, but it is not imposed. The members of the House of Justice offer moral companionship. We should always be reminded the members of the House of Justice are also on their own spiritual journey. While selected for their leadership in how they express virtue and good deeds, they are still striving for moral improvement. Being being entrusted to morals, they are more importantly entrusted to souls. The House of Justice consults in how to educate, mentor, and counsel youth, families, and adults of all ages. Voluntary programs might be established for moral education or developing spiritual habits.
Role #2 Representatives of God: The House members are the moral exemplars, embodying the morality of souls publicly. When they consult on a matter of ethics or morality, not only do they record their consultation, but do so in a way which can be learned from by anyone who reads or watches. They may participate in local or civic dialogues on ethical or moral issues raised in public life, and do so humbly and gently. Through them, the public is aware God is active.
Role #3 Shepherds of the sheep of God: They consult on what nearby services are available to help others overcome moral struggles. However, services can never be imposed. Companionship is sharing a moral journey together. The members are not judges in this authority, but are Mirrors reflecting the names of God until others can see their own soulful nobility. Members offer consultation to help others learn how to repent and to forgive helps relationships move forward. The House may mediate moral disputes and guard against gossip or public humiliation.
Role #4 Dawning places of His command: The House consults on ways to transform Baha’u’llah’s Word into the moral fabric of culture. Moral transformation is not viewed as austerity or deprivation, but as a radiant beauty all are attracted to. They support the development of arts, literature, and scholarship that ennoble human character and the development of the constellation of virtues. The members reinforce the connection between spiritual practice and virtues. Finally, if a Mashriq’ul-Adhkar has not been established, the House would need to find a pathway for its establishment. The Mashriq’ul-Adhkar is the foundation of the devotional life of the community, where remembrance of God inspires the culture.
When the moral character of the community is sufficiently reflected in their deeds and well-being, the people may decide to consult on granting the House of Justice the third authority.
Authority #3: The Preservation of Honor
The third authority is the preservation of honor. From here, the House moves past refinement towards the protection of human dignity, the protection of a soul created noble. We take the authorities of propagation, which teaches what the Cause of God is, and the authorities of refining morals, which transforms the people who believe, and apply them towards social action.
Preserving honor would be focused on taking steps and measures to protect the rights of all people, and to help heal those whose rights have been violated.
Role #1 Trustees of the Merciful: The honor of a person is the trust, and the House of Justice is the trustee. Baha’u’llah’s instruction to consult on what benefits others as if they are consulting on what benefits each individual member is the foundation of this trusteeship. They witness the right of a person, without regarding whether the person is a believer of Baha’u’llah or not, and considers the best remedy.
Role #2 Representatives of God: The members of the House are the representatives of honor. They may choose to host or attend forums, media, and other public-facing outlets which emphasize the preservation of honor. The House may assist or sponsor those, whether or not they are believers, who are actively working to preserve honor and protect the rights of people.
Role #3 Shepherds of the sheep of God: In guiding believers and others, the members of the House will consult on matters which ensure people are honoring others and being honored. They educate people, without exceptions, on the nature of the soul, the rights all are created with, the rights we mature into, our responsibilities, and how to express these rights while honoring the rights of others. The House also ensures those whose rights are compromised are protected, counseled, and not subjected to further degradation.
Role #4 Dawning places of His command: The House develops or sponsors educational, cultural, and civic programs designed to preserve the people’s honor. These would be tied to the teachings of the Bab and Baha’u’llah, inspiring the various levels of outreach and social action. Education, culture, and civic programs can be completely interlinked, as each inform the other. Imagine a culture where Baha’u’llah’s teachings about leading with good deeds and righteous acts starts to be integrated at every level of society, even in the political sphere. While the members of the House of Justice do not have the authority at this stage to participate in roles of government, they can be the guiding lights of those who do.
When the honor of the people are increasingly and sufficiently preserved, the people may decide to consult on granting the House of Justice the fourth authority.
Authority #4: The Development of Cities
The fourth authority is the development of cities. Through this point, the House of Justice has continued its successful trusteeship of propagating the Cause of God, the morals of souls, and the preservation of honor. The members of the House of Justice view the cities as bestowals from God, being treated with reverence and love. The purpose is to take the lands which were created by God and refine them so they reach a higher station towards perfection. This is not about achieving perfection, but the constant striving towards it.
The development of cities would include the physical, economic, educational, and environmental components by engaging with social institutions, endowments, urban design, educational systems, and civic planning. There is wisdom in delaying this authority until now. With the House of Justice experienced in preserving the honor of all people in the city, they will be better capable to ensure development also preserves and enhances honor.
Role #1 Trustees of the Merciful: The city is the trust, and the House of Justice is the trustee. The members of the House consult regarding services, infrastructure, zoning, and other related matters regarding development. The House is not the government. They do not enact ordinances, laws, taxation, or other legislative, executive, and judicial acts as a government entity. Instead, they consult. Consultation could include development firms, business leaders, non-profit organizations. The Houses could create or support organizations and individuals who are active in these roles.
Role #2 Representatives of God: This would be the role where the House of Justice shapes policy through example, not domination. They serve as advisers and experts in the public sphere, ensuring Baha’u’llah’s principles are active in civic affairs. The members may advocate for policies which align with the Cause, publish or present statements on ethics in economics, sustainable development, or community planning. They do this through their own integrity, transparency, and wisdom.
Role #3 Shepherds of the sheep of God: By this stage, being shepherds has become increasingly complex. Pastoral care continues, ensuring urbanization and its inherent materialism does not erode the soul of the community. The House promotes neighborhood-level consultation and may support projects which alleviate the suffering of vulnerable people. The diversity of the city is navigated as pathways of unity. A city will have multiple voices and organizations working towards various causes and goals. The House of Justice can encourage their support, refinement, and utilize resources to fill-in any potential needs being under-served. All of this is to ensure all within the city have access to the resources and opportunities required to support their rights and responsibilities to each other.
Role #4 Dawning places of His command: Within this role, the House of Justice can find ways to integrate spirituality into city design, to include Mashriq-ul-Adhkars and other places of worship. They can promote public festivals and other cultural events which celebrate service, knowledge, and beauty. Parks, gardens, and buildings could be encouraged to be designed in ways which reflect or symbolize divine virtues.
When the city’s institutions embody justice, when culture and commerce serve human welfare, and when the people see divine beauty reflected in their civic life, the community is ready for the fifth authority: governance itself. At that stage, the House of Justice becomes not only the moral compass but the axis of order for the land.
Authority #5: The Governance For the Lands and Protection For the Servants
This is the final authority which can be granted to the House of Justice. There are two authorities intertwined which serve each other. They are the governance for the lands and the protection for the servants. One aspect cannot exist without the other. Unlike the other authorities, this one must be granted by the entire city, not just those who believe in Baha’u’llah. A successful House of Justice has laid the groundwork to be a trusted institution within the city through the prior four authorities. Once the House is responsible for governance and protection, they have been granted their final tools to continue the development of cities, the preservation of honor, refinement of morals, and the propagation of the Cause.
Role #1 Trustees of the Merciful: The government is the trust and the House of Justice is the trustee. The government’s first role is the protection of the servants. As trustees, they are not focused on the protection of the government or the House of Justice itself. The House has no inherent right to exist except through the authority of the people. They are not only advocates for the rights of others, but they ensure legislation is enacted which protect the people’s rights, the laws are enforced fairly, and any judgments reflect the principles of consultation Baha’u’llah taught us. Once again, consultation is the foundation of trusteeship and when done correctly, is guided by the Holy Spirit from God.
Role #2 Representatives of God: As representative of God, the members of the House act as though the their city is God’s, establishing a kingdom on Earth as it is in Heaven. The House strives to reflect the names of God, even as they represent people of various faiths and those without belief in God. Everything they do, and those who work for them must constantly remember they are representatives of God. Their leadership nurtures a culture which better reflects those names and attributes more than prior to the House of Justice being created.
Role #3 Shepherds of the sheep of God: The House is responsible in all aspects of the nurturing and protection of all people in their cities. The protective measures of the Cause of God, such as expressed in Chapter 18, are the foundation of the House’s role as shepherds. There is a delicate balance in being able to identify threats to one’s safety, protecting it, while also ensuring the rights of all are also fully guaranteed. This may require continued educational efforts which promote healthy private and social habits as much as it does through legislative or criminal justice system actions.
Role #4 Dawning places of His command: This final role, in my opinion, is the pinnacle of the entire revelation of God through Baha’u’llah. Every law revealed in the Kitab-i-Aqdas is in effect. The implementation of this divine law is not only a dawning place of His command, but the dawning place of a new era for the city, and potentially humankind.